Beloved Knowledge and the Behavior of the Beloved

Beloved Knowledge and the Behavior of the Beloved

Bibliographic Information:

ISBN: 978-600-6435-32-9
National Bibliography Number: 2924734
Title and Author: Beloved Knowledge and the Behavior of the Beloved / Mohammad-Reza Nekounam
Publisher: Islamshahr: Sobhe Farda Publications, 2012.
Physical Description: 112 pages; 20.5 × 14 cm.
Series: Collection of Works; 122.
Note: The back cover in English: Beloved Knowledge and Cordial Behavior.
Subjects: Mysticism, Shi’ite Mysticism
Dewey Decimal Classification: 297/83
Congress Classification: BP284/5/N8M6 2012
Author: Nekounam, Mohammad-Reza (b. 1948)
Cataloguing Status: FAPA

Preface

In this book, we make extensive use of the two terms “lover” (Mahabb) and “beloved” (Mahboub), and even in the title, we employ these words to highlight their significance in Islamic mysticism. The purpose of this work is to elaborate on the differences between the path of the lover (Mahabb) and the mystic (Mahboub) and to broadly outline the path of the lover and the characteristics of the beloved, so that these two terms, which have been overlooked in mysticism, may regain some of their rightful importance.

The author has previously stated that the mystical texts currently used in academic settings are written by the hands of lovers, and these books are devoid of the essence of beloved knowledge. This book is written with the sole aim of elucidating this assertion. A detailed exploration of the complex and expansive themes of beloved mysticism can be found in the author’s more in-depth works, which are approximately thirty volumes in total. In this text, we will continue our exploration of the differences between the lover and the beloved, the mystical path of the lovers, and the knowledge and closeness to the beloved in chapters two and three.

The significance of this discussion lies in self-awareness. One must first understand whether they are a lover, a beloved, or neither. If they belong to the third group, the ordinary people, they must realize that by associating with the first two groups, they will begin to acquire the characteristics of either a lover or a beloved, and these traits will gradually manifest over time. As they become more acquainted with the lovers or the beloved, their true nature will emerge, and the face of truth will become clearer to them.

It should be noted that the importance of this discussion is also in the self-recognition that one must avoid identifying too closely with worldly attachments and move towards the ultimate truth, which should not be exchanged for anything. Moreover, one must detach from worldly concerns and free oneself from the chains of enslavement.

The final chapter also addresses certain matters that are regarded as inherent to the mystical journey, such that anyone lacking them is deviating from the natural course of spiritual progress.

And our last word is, praise be to God, the Lord of the worlds.

Chapter 1: Presuppositions of Beloved and Lover’s Perspective

Human beings, as the pinnacle of creation, can be divided into three main categories: the beloved, the lovers, and ordinary people. What divides these groups is the way they perceive existence. In truth, each of these groups differs in their capacity to connect with existence. The beloved easily gaze upon existence. For them, there is no difficulty in perceiving the world of existence, but they often divert their attention to the worldly, material concerns. The lovers, although more preoccupied with the material world, occasionally find some success in transcending it. Ordinary people, however, are not concerned with existence, and they do not seek the ability to engage with it or perceive it.

The lovers and ordinary people have a limited understanding of “abstraction” and can only grasp the concept, not its true nature. They do not truly understand what “existence” is and how it relates to matter. The beloved, however, does not distinguish between existence and matter as separate entities; their perception is complete. It must be noted that although existence and matter may conceptually be understood as distinct, they cannot be truly separated in the realm of practical reality. One must see existence within matter and not neglect the perception of existence while observing the material world.

The problem with lovers and ordinary people is that they cannot perceive the immaterial realm without associating it with the laws of matter. They try to view the immaterial as they view the material, which results in misunderstanding. However, matter is defined by properties such as opposition, proximity, dimension, and visibility, while existence remains consistent in all of these forms.

To truly perceive existence, one must first fully grasp abstraction and learn to see existence in the form of abstraction, without confusing it with the habitual views formed by the material world.

One of the most significant obstacles in spiritual matters and knowledge is that those seeking to advance in mysticism often misperceive the immaterial as material due to their habitual attachment to worldly things. Their minds cannot free themselves from the material form and view the abstract reality correctly.

The path of the lover, as highlighted in this book’s title, is the journey towards the immaterial and the attainment of the higher worlds. However, this journey is neither horizontal nor vertical, as there is no conflict between the seeker and the ultimate goal, which is to reach the essence of God. To attain the immaterial and the unseen worlds, one must detach themselves from the concept of movement in a material sense and instead learn to journey within themselves.

To understand this, one must engage in self-reflection and seek an inner transformation. Through this process, one can transcend the physical postures of prayer and reach a state of spiritual ascension, not by physically bowing to the earth but by bowing to the absence of self, to the state of humility, nothingness, and the dissolution of ego.

When the seeker submits their head to their own nothingness, they acquire the ability to perceive existence in its true form. In this state, the immaterial and the unseen can be observed through spiritual insight, and they begin to perceive the absolute truth in all things, finding unity within the diversity of existence.

In order to understand the true nature of abstraction and the immaterial worlds, it is necessary to make these concepts tangible to the soul. One must truly comprehend these meanings and then endeavor to confirm the truth of abstraction until their mind moves beyond mere conceptual understanding and reaches genuine realization.

The most important aspect of this is the “realization” of existence in these higher realms, a process that is much more challenging than the previous stages. Those seeking unity must overcome the misconception that the immaterial is separate from the material and recognize that the unseen can be perceived with spiritual insight, not through physical means. A mystic seeks the dissolution of the self to witness the presence of God in all things.

The First Stage of Perfection

It is a well-established principle that no one can attain true perfection unless they are free from worldly desires, especially those related to their desires for power, wealth, or fame. Such desires are inherently flawed and serve only as distractions that draw one away from spiritual growth. For someone to truly seek perfection, they must remain unattached to these worldly desires, not allowing them to govern their hearts, and not seek control or possession over others. If one can cleanse their heart from these attachments, it will bring peace to themselves and benefit others.

At the second level of perfection, an individual reaches a state where they no longer seek to satisfy their own desires. They no longer seek to possess the Divine for their own benefit but desire the Divine for its own sake. At this stage, the seeker becomes a lover of the Truth, in the presence of the Divine, without seeking any material or spiritual reward. Their love for the Divine is not motivated by any hope for Heaven, virgins, or even the proximity to the Divine. They love the Divine for the sake of loving and not for any reward or benefit, expressing their love in pure devotion: “O my Lord, I love You, both in Your wrath and Your mercy. I love You without desiring Your anger or affection.” Their love is free from any desire for a reason or purpose, and true companionship with the Divine requires that all questions such as “why,” “how,” and “what for” be set aside.

In such a state, the seeker can claim true companionship with the Divine, calling out, “O Companion, O Beloved, O Answerer, O Most Loved.” These qualities are not merely aspirational but reflect a deep and abiding reality in the seeker’s heart. The seeker’s heart becomes fully focused on the Divine, and their entire existence is dedicated to being in communion with the Divine.

True Perfection and False Attributes

True perfection stands in stark contrast to worldly accolades and statuses such as power, authority, wealth, and material possessions. These worldly accomplishments are transitory and dependent on external validation. They are, therefore, inherently unstable and lack permanence. In contrast, true qualities such as knowledge, bravery, and wisdom are not only enduring but are intrinsic to the individual. For example, a learned person remains learned whether others acknowledge it or not, and a courageous person remains courageous whether imprisoned or free.

Worldly attributes can be conferred upon someone based on external judgments, and they can be revoked. However, real qualities like knowledge or courage are not subject to the whims of others. They endure because they are part of the person’s essence, developed through effort and experience. This is why we say that the true perfection of a seeker grows through spiritual practice and is grounded in qualities that are enduring and intrinsic.

The Role of Attention in the Seeker’s Journey

The seeker of perfection does not initially need movement or outward action. The true starting point of the journey is not action but attention. Attention, sometimes referred to as “awakening” or “vigilance” in certain spiritual texts, is the key to beginning the process of spiritual progress. Once the seeker becomes aware of their separation from the Divine, they yearn for communion with the Divine and embark on the journey toward the Divine’s presence.

Anyone who does not drink from the well of Divine presence, or who does not find peace in the presence of the Divine, will never find comfort or rest in anything or anyone else. Only those who find their solace in the Divine can truly be at peace. Such a person is never anxious or troubled by the absence of anything or anyone because their hearts are fully connected with the Divine. Those who lack this connection with the Divine may experience a sense of loss even in their own existence.

Solitude in the Seeker’s Path

True communion with the Divine often demands solitude. A seeker must be able to endure being alone, as it is in solitude that one can best experience closeness to the Divine. A seeker who is attached to worldly companions or distractions will find it hard to grow in the Divine’s presence. This is why solitude becomes an essential practice in the seeker’s journey.

Those who do not experience this communion with the Divine may find themselves becoming distressed in solitude or dependent on external factors for comfort. Yet, those who experience Divine communion find that they do not need the world or others to feel fulfilled. They find peace in the Divine alone.

The Four Pillars of the Seeker’s Practice

The seeker’s daily practice should be structured around four essential principles: contemplation, worship, study, and healthy recreation. If any of these principles are neglected, the seeker’s spiritual development will be compromised. The seeker must devote time to reflecting on their purpose and the Divine, engage in acts of worship, pursue study and investigation, and ensure they maintain a healthy balance with recreation to prevent burnout.

By maintaining balance among these four pillars, the seeker can lead a meaningful and fulfilling life. It is essential to avoid extremes, as neglecting any one of these areas will lead to spiritual imbalance.

The Importance of Silence and Truthfulness

Silence is another essential component in the seeker’s spiritual journey. It is in silence that the seeker finds clarity and peace. Truthfulness is also vital, and the seeker must avoid deception and dishonesty. Achieving purity of heart is difficult and requires great effort and dedication. However, this effort is essential, for only those who are free of deceit and possess true integrity can attain closeness to the Divine.

The Three Types of Desire

One of the key elements in the spiritual journey is the renunciation of desire. The seeker must renounce desire for three things: for others, for themselves, and for the Divine. True spiritual perfection occurs when one is free from any attachment to the desires of others, to one’s own self, and to the rewards of the Divine. The seeker must love the Divine purely for its own sake, without any hope of reward or fear of punishment.

Those who relinquish attachment to others’ desires find peace, for they are no longer troubled by external expectations. Similarly, those who do not see themselves as separate or independent from the Divine live with a deep sense of peace. Finally, those who do not seek any reward from the Divine, whether it be Paradise or any other worldly or spiritual benefit, are truly liberated.

The State of the Beloved and the Lover

The friends of God, or the saints, can be divided into two categories: the lovers and the beloveds. The lovers are those who renounce the world for the sake of the Divine. They strive in the path of the Divine with great effort and hardship. In contrast, the beloveds are those whose love for the Divine is so intense that they effortlessly give up everything, including the world, and even their own selves, without any desire for reward.

The beloveds live for love alone, and their hearts are entirely devoted to the Divine. They do not seek Heaven or fear Hell. They live in constant awareness of the Divine, and their love is pure and without any expectation. They are free from worldly attachments and do not care for fame, wealth, or even the pleasures of the afterlife. They are the true gamblers of existence, having surrendered everything for the sake of the Divine.

The bodies of the beloveds are ever vibrant with knowledge, obedience, and servitude. Their faces conceal the blooming flower of youth, and the love for existence has blossomed within them. The fragrance of their freshness permeates everywhere, and their broad foreheads, without wrinkles and harshness, are prepared to bow before the Divine and engage in playful love with the Creator.

This is the state of the beloveds; however, the lovers of God, who have embarked on the path of spiritual progression and are determined to take steps towards the Divine, are those who, through their own effort and perseverance, climb the ladder of ascension. They drink the bitter cup of worship with difficulty and stretch themselves for spiritual growth. They strive to ensure their acts of worship are performed correctly and to maintain the voluntary acts of devotion they have gained through hard work and practice. It is true that they are never heedless of the Divine, but they find the Divine difficult to attain, and through exertion, they rid themselves of negligence. Should the Divine appear to them in its unveiled form, they would lose the strength to bear it, and if God commands them, they would force their body and soul to comply with that command. They desire to be with the Divine, yet the weight of the Divine consumes them and diminishes their existence. They find the existence granted by God within themselves, and because of the Divine’s grandeur, they cannot sit in its presence. If they could surrender their existence to God, they would become beloveds, but this is not the case. The lover feels their existence within themselves and hesitates to surrender it to the Divine.

Lovers in this world are content with little, but because of the abundance of the afterlife, no one can purchase them, except for the beloveds, the Prophets, and the friends of God. They are so content with little that they are among the least costly and least wasteful of humans. They work hard and tirelessly, but their passion and love are weak. Their faces are worn from the pressure of work, and they complain to God about their labor, seeking abundant sustenance, with their hope placed in God’s provision on the Day of Judgment.

Lovers cherish the reward of the afterlife and pursue it, not tolerating any greed from the Divine, and ask only for what they desire from God. Even if they seek the Divine, they do so with a trembling body and an anxious heart, for their hearts are small and the grandeur of the Divine cannot be contained within them. They never gamble with life or place their existence in danger; rather, their commerce is abundant with the Divine. The fatigue resulting from worship is visible in their bodies, and the strain of their devotion is a torment to both their spirit and body. Most of them suffer from the physical fatigue of worship and are worn out; the grandeur of the Divine is reflected in their tongues and in the hairs of their bodies. The Divine causes their hair to stand on end, and with trembling bodies and reciting praises, they constantly seek God’s blessings, asking for everything from Him. These lovers have not yet witnessed the final moments of this world and have found the Divine only on the surface of the earth. For this reason, they regard both Heaven and Hell as the end, while the true friends of God and the real beloveds start from below the earth, and in an instant, they perceive the entire expanse of Heaven and Hell, having set foot upon the earthly plane.

They surrender all the possessions granted to them by God—be it the world, the afterlife, the angels, the jinn, or anything else—into the hands of the Divine, so that they may be concealed. Yet, God still finds these acts, meaning the Divine grace reaches them and is transmitted to the realm of grace. Lovers, though few in comparison to the beloveds, are far more numerous, and the beloveds themselves are few and far between.

On the foreheads of lovers, the marks of prostration are visible, and their knees are swollen from standing in prayer. Their foreheads are calloused from their repeated prostrations. However, the beloveds experience a transformation in which their entire body—flesh, skin, bones, hair, and blood—dies moment by moment, and the Divine breathes new life into them. Thus, they are renewed constantly, and their bodies and spirits change, with freshness permeating their entire being.

Lovers endure hunger and thirst through force and effort, but the beloveds die from hunger and thirst without realizing it. Yet, God continually breathes new life into them, for with every death, there is a new life. The Divine places a new soul within them for every death they experience. They are renewed in both this world and the afterlife. In their small world, which is a vast universe to them, eating a meal together with their spouse and children brings a sweetness they derive from the freshness of that moment. However, lovers, no matter how hard they try, cannot align themselves with the Divine’s constant renewal and freshness. Instead, they worship the past Divine, a Divine spoken of by others, not the Divine they have witnessed and experienced firsthand with their hearts.

As previously stated, the true friends of God are the authentic guides to humanity towards the Divine. They are more aware of the eternal and unchanging paths than the unstable ones. This is why understanding the shifting and worldly matters, which are often influenced by external forces such as the appearance of the wind or the changing whims of people, is exceedingly difficult for them. Although they may comprehend things in minute detail, because they come from the general to the particular, they rarely make mistakes. Yet, moving from the general to the particular and pondering over the minutiae of the world is challenging for them. This is why the Commander of the Faithful, Imam Ali (peace be upon him), says, “I am more knowledgeable of the paths of the heavens than the paths of the earth” (Nahj al-Balagha, Sermon 189).

In the third chapter, we will discuss the methods of interacting with the beloveds of God.

Chapter Three:

The Beloveds of God and the Path of the Lovers

We have divided the men of God into two categories: the beloveds and the lovers. The beloveds also comprise various individuals, and the difference in their rank is preserved. The beloveds may be eternal or everlasting, or both eternal and everlasting. The first rank of the beloveds possess a collective quality. This collective quality means they embody perfection, and they possess both the attributes of beauty (jamal) and majesty (jalal). In other words, they have the potential to accomplish any task and to become any thought, and when the occasion arises, these potentials are actualized within them. Beloveds who possess this collective quality are both beautiful and majestic, both guides and misguiders, both merciful and mighty. It is rare for lovers to attain such a station, and most of them are one-dimensional, only reaching one or a few of God’s names. They may become beautiful or majestic, but they cannot possess both beauty and majesty. Since the spiritual path of these divine men is one-dimensional, their journey is long and linear, and for this reason, they lack the ability to guide others to the full spectrum of the Divine. The knowledge they convey from God becomes limited, trapped in a one-dimensional view, and they cannot perceive, comprehend, or articulate the entirety of the Divine, though they are excellent and sincere individuals. They cannot be the ultimate guides to perfection, and if spiritual seekers are guided by them, their journey will become one-sided and their growth will remain incomplete, rather than attaining a comprehensive perfection.

However, the beloveds who are eternal and everlasting, having reached the first rank and obtained this collective quality, are men of the earth who traverse the heavens and men of the heavens who walk upon the earth. They can control the earth from the heavens and move from the earth towards the heavens. These beings have a broad and unique presence that leaves others stunned and confused, not knowing how to approach them.

Chapter 4: The Essence of the Spiritual Path (Suluk)

This chapter is dedicated to explaining or reminding certain issues that are considered intrinsic to the nature of the spiritual path. Anyone who is deprived of them walks a path contrary to the natural course of the spiritual journey and thus deviates. Of course, the details of the beloved spiritual path have been presented in comprehensive books that span several volumes, and here we only present the most crucial points that are most applicable to the seeker (salik), helping to broadly clarify his perspective.

Essence 1

The seeker (salik) should not act with the intention of allowing things to unfold in their usual manner. Rather, the best course is that he remains silent and does not listen, so that Truth replaces him, and it is Truth that speaks and hears. He should not think for himself so that thoughts arise within him, and God directs his mind, inspiring thoughts. He must not stir his heart so that the Divine presence causes it to beat; and he should not oppose the rhythm of the Divine in his heart. He must let God guide him, such that it is God who writes, sees, and speaks through him, while the seeker himself should not consider himself anyone. He must remain silent and obedient, neither the speaker, the listener, the seer, nor the writer. In the words of Hafiz: “Hafiz, you yourself are the veil of yourself; rise from within.”

Essence 2

The greatness of certain individuals leads them to isolation. Although solitude is necessary at times on the spiritual path, it is a temporary state and should not be regarded as a principle or a mode of training. I encountered a great scholar, outstanding in intellect and knowledge, who had mastered all academic levels from introductory to advanced, yet tragically, despite his age and wisdom, he was addicted to drugs. One day, he confided in me, saying that even the children of the neighbourhood threw stones at him. He had been unable to form bonds with anyone, not even with other scholars, and in his final years, he resorted to isolation and drug use. If only he had aligned himself with the Divine, who is the “Companion of the One without a companion.” People in his community regarded him as a hermit, and it seemed there was no escape from the Divine’s decree.

Essence 3

I met a man who had diligently pursued mysticism for over forty years and had attained high spiritual states. He had completed his spiritual recitations and was blessed with divine knowledge. He had even reached the realm of sainthood and whatever he spoke would come to pass. However, despite these elevated stations, he faced a shortcoming: he was lax in his prayers and did not observe the prescribed times for them. In the end, this negligence led to his decline, and he became weak and debilitated, to the point where he seemed to have forgotten the path of sainthood. This serves as a reminder that one must avoid unlawful indulgences, which bring harmful consequences. The seeker must always follow the examples of the immaculate saints (peace be upon them) and never neglect religious duties. Even those who have attained sainthood do not step beyond the boundaries of the sacred law (Shari’ah). For instance, the Prophet (peace be upon him) performed the morning prayer even during his ascension to the heavens, never neglecting it. Similarly, no mystic can claim to have transcended the limits of Shari’ah in the name of spiritual attainment. Mysticism is not a playful pursuit! Rather, the ultimate goal of mysticism is the recognition of human frailty and humility before the Divine, maintaining the etiquette of presence before God. The seeker must remain vigilant in adhering to the Shari’ah, as neglecting it can lead to disastrous consequences.

Essence 4

The seeker should focus solely on the most important tasks, not dividing his attention between studying and teaching, for how can one help others when he himself has not yet perfected his own path?

Essence 5

Those who are beloved and those who have fallen in love with the Divine are immune to worldly afflictions and bear a joy that never fades. They are free from attachments and distractions. Love revitalizes them. Knowledge, the Qur’an, faith, and prayer keep a person youthful, vibrant, and full of life, provided their hearts are pure. In such a state, any knowledge that enters the heart only purifies and refines it. The seeker must strive to cultivate wisdom, open the doors of his heart, and become both the lover and the Beloved, the seeker and the sought. Such a person remains intoxicated with the Divine, even in the most challenging circumstances. The friends of God are always cherished: “To Allah belongs the might, and to His Messenger, and to the believers” (Qur’an 48:20). The believer is exalted, even if trampled upon, for his true essence resides within.

Essence 6

The seeker eventually reaches the station of annihilation (fana), which means to transcend one’s self. Fana is the realization that “everything that exists is God.” One must take a step beyond the self so that God fills the space. Upon reaching fana, the seeker attains a vision and power unlike any other. However, those who have attained the Divine through their weaknesses, upon reaching this state, may boast and reveal it to others. In contrast, the truly beloved are capable of controlling themselves and remain silent about their experience.

Essence 7

The seeker must practice asceticism (zuhd), worship (ibadah), and joy (bahjat), but should not cling to any of these as a means to reach the Divine. Engaging in any task is a means to avoid idleness. The seeker should not differentiate between the tasks assigned to him, whether reciting a prayer, studying jurisprudence, or engaging in any other work.

Essence 8

In order to cultivate the divine attributes within, the seeker must respond to every act of evil with goodness. Human characteristics can be divided into three categories: animalistic traits, human traits, and divine traits.

Animalistic traits include violence and aggression, epitomised by the “law of the jungle.” A society dominated by these traits is, regardless of its outward civility, no different from animals.

Human traits involve mutual respect, adherence to laws, and reciprocal benefits, summarised by principles such as “you reap what you sow.” These are based on comparison, balance, and justice.

Divine traits, however, are one-sided. For example, when someone harms you, you respond with goodness; when they sin, you forgive; when they harm you, you benefit them in return. These are the qualities that God embodies towards His creation. If a person can respond to evil with good and transform every deficiency into perfection, every sorrow into joy, then the divine attributes have manifested in them.

These divine traits constitute the paradise of the mystics. The saints of God embody such traits, which is why the Prophet Muhammad (peace be upon him) is the Mercy to the worlds, saying, “No prophet has been harmed as much as I have” (Sahih Muslim). He bore the pain and suffering of others upon his own heart and relieved their burdens.

The mystic who embodies these divine attributes becomes like God in his actions, though such godliness is difficult and requires tremendous perseverance. However, with persistence, it becomes sweet, and no greater pleasure can be imagined.

Kiān 28

The human soul has the potential and ability to grow in all aspects, both good and bad. Each can claim dominance in a person through God’s will or through desire. If the heart is filled with God, the desires decrease, and conversely, when the heart is filled with desires, God’s presence diminishes.

Bad deeds are like poison to the human soul, and repeated indulgence in them threatens the soul’s well-being. One who nurtures thoughts and actions that are harmful gradually distances themselves from goodness and strays from the Truth, just as good actions gradually lead one away from evil.

Those who believe they can simultaneously harbour both good and bad deeds within themselves are mistaken, for all they have done is to delude themselves with the appearance of this balance.

Kiān 29

The Prophet Muhammad (peace be upon him) is reported to have said: “If it were not for the devils surrounding the heart of the son of Adam, he would see the kingdom of the heavens.” This suggests that distractions from worldly matters prevent human beings from perceiving the higher truths.

Kiān 30

The Prophet Muhammad (peace be upon him) is also reported to have said: “Indeed, there are moments of divine grace in your days, so be watchful for them.” This implies that there are times of spiritual clarity and closeness to God that one must seize.

Kiān 31

The Prophet Muhammad (peace be upon him) said: “Whoever acts according to what they know, Allah will grant them knowledge of what they do not know.” This suggests that true wisdom and spiritual insight come with consistent righteous action.

Kiān 32

The Prophet Muhammad (peace be upon him) is reported to have said: “I have a moment with God that neither an angel close to Him nor a sent prophet can occupy.” Some of God’s saints experience a closeness to Him that even the greatest of beings cannot comprehend.

Kiān 33

The Prophet Muhammad (peace be upon him) also said: “Jibril (Gabriel) came to me and said, ‘The angels do not enter a house in which there is a dog.'” The implication is that impurity in the heart, like a spiritual “dirt,” causes the soul to become distant from the Divine.

Kiān 34

Imam Ja’far al-Sadiq (peace be upon him) said: “Knowledge is a light which Allah casts into the heart of whomever He wills.” Knowledge is a divine gift that illuminates the heart of the one who is receptive to it.

Kiān 35

Imam Ali (peace be upon him) said: “One of the qualities of the prophets is cleanliness.” External and internal cleanliness is a sign of spiritual growth, with inner cleanliness being far more significant than mere external appearance. The Prophet Muhammad (peace be upon him) also said: “Religion is based on cleanliness.”

Kiān 36

Though human beings are numerous, the complete human being is rare. The perfect human finds the universe reflected in themselves, without the need for physical touch or sensation, perceiving reality in its purest form.

Kiān 37

In their actions, whether good or bad, humans sometimes reach a point where they see themselves as mere instruments, without agency.

Kiān 38

The presence of some flaws in a person does not pose a problem. The real issue is when bad traits coexist with the good. A single fault can obliterate countless virtues, yet even with minimal virtues and no faults, one can live well.

Kiān 39

Those who possess many virtues should be more cautious of their flaws, as all their achievements can be undone by negligence.

Kiān 40

Kindness to an animal, even if it is a dog, is a virtue, but it is not the highest virtue. True excellence is in showing love to an enemy, even one who has harmed you, as true kindness transcends self-interest. The best form of love is one that is not self-serving.

Kiān 41

Those who remain at the beginner’s stage of knowledge and action, content with simple ideas and a superficial understanding, may be good people, but they will never reach the highest stages of spiritual perfection.

Kiān 42

Every person is blessed if they understand, and distinguished if they are aware of their own understanding.

Kiān 43

Unless one truly understands the world of testimony and material existence, they cannot transcend it. Likewise, unless one sees the Truth, they will never discern the true nature of things.

Kiān 44

Action begins with the intention to act, not merely the completion of the task. Some people do things that appear appropriate, but they may not be the right tasks for them. Engaging in inappropriate actions can lead to harm, making the effort both a waste and a potential source of unnecessary complications.

Kiān 45

God’s saints, while embodying perfect mercy and compassion for the weak and pure, possess a fierce sense of honour when confronting evil and wrongdoings. They do not hesitate in the face of such challenges.

Kiān 46

Many people, while outwardly professing to speak for God, use God as a façade for their own vanity. True lovers of God are lost in the Divine, seeing nothing but Him. The saints are few. When a true spark of divine love enters a person’s heart, they are consumed by it, completely devoted to God’s presence.

Kiān 47

The saints of God are those who see through the appearance of things, recognizing only the Divine in all matters. They do not engage in hypocrisy, for they do not recognise anyone but God. Their ultimate aim, movement, and conduct is only for the sake of God.

Kiān 48

Those who possess spiritual insight and are the people of Truth experience an inner clarity that others do not. They are keenly aware of their actions and receive guidance from within, often perceiving future events before they occur.

Kiān 49

Those seeking spiritual purity and to rid themselves of flaws must follow the true saints of God and seek knowledge in its truest sense. Only by doing so can they reach a level of spiritual maturity, regardless of whether they possess outward status or recognition.

Kiān 50

God, in His mercy, removes the sweet taste of worldly pleasures from the hearts of His saints, so that when they meet the True Beloved, they have no worldly desires or attachments remaining.

Kiān 51

The prophets and true saints of God adopt a path of humility, servitude, and devotion in their relationship with God. Some engage in intellectual debate about God, while others deny His existence. However, true knowledge of God and His presence goes beyond intellectual debate and requires direct experience.

Kiān 52

The saints of God are not attached to the outward appearances of the world, and the world has done its best to burden them with trials. From Adam to the Prophet Muhammad and the infallible Imams, each has faced trials, but they have transcended the worldly suffering that others may see as burdensome.

Kiān 53

The saints of God are truly alive in the Divine, seeing their earthly existence as a mere task. Unlike those who live only for worldly life, the saints find their true life in the spiritual realm.

Kiān 54

Those who possess goodness and purity never feel helpless against sin or evil. It is those who show weakness and lack of resolve who falter. The ideal is for a person to reject all vice and bad qualities, and to walk the path of spiritual ascent, keeping only goodness in their hearts and minds.

Kiān 55

The true divine guides are so absorbed and annihilated in the zeal for the Truth that they never bow before evil, corruption, or any form of falsehood and vice. They stand tall against falsehood and defend the Truth with strength and vigour.

Kiān 56

A seeker (sālik) may consider himself among the divine friends and attain a very lofty rank, though such a title burdens him with heavy responsibility and commitment.

A guiding sālik must be like a doctor who considers all patients as his own family. He must, with patience and composure, console all of God’s creation, and like the sea, be untainted by any impurity. He must correct flaws and deficiencies without letting any of them affect him. The sālik must be like fresh water, quenching the thirst of every soul, wiping every face, and alleviating the sorrow of the sorrowful with ease. Like water and a mirror, he must offer his purity as a gift to all.

Kiān 57

In the journey of spiritual progress, particularly for beginners and those at an intermediate stage, solitude is the best companion, while multiplicity—although it may have its merits—does not prove to be as beneficial.

Solitude and discretion concerning one’s actions and states should be of utmost importance. Discretion can enhance one’s readiness for spiritual attainment. Silence, as a condition of the path, is essential, and one who boasts about their virtuous actions or experiences is less likely to achieve high success.

This distinction between mysticism and knowledge lies precisely in this aspect: Knowledge is conveyed through speech, while mysticism thrives in silence. The more one hides their actions, the more fruitful their spiritual path becomes. Discretion is a true testimony of a mystic. The relationship between the seeker and the Divine should be guarded, similar to the way a sacred bond is protected from outsiders.

Kiān 58

The Qur’an says: “And those who strive in Our cause, We will guide them to Our ways” (29:69). To struggle against the self requires understanding the faculties and stages of human growth and development, so that one can apply them correctly in their spiritual journey. The five stages of the soul—al-ammārah, al-lawwāmah, al-mulhamah, al-mutmainnah—each have their own intricate explanations, which must be studied in their appropriate contexts.

Kiān 59

The dusk of non-existence is the most painful cry of a person in the material world, which must be considered as a “descriptive occurrence” or a “created trait.” The occurrence refers to the transience of the physical world, which casts its shadow over all its particles, and wears out every moment. Every particle of the material world, and every individual in it with all their titles, attributes, and qualities, must eventually bid farewell to them. Whatever is gained in this world—from friends, wealth, youth, pleasures, spouse, children—will ultimately be lost, leaving no trace of it in the memory.

The joy and pleasure of the world are not worth the separation and non-existence that follow, and the union of material things does not justify the pain and sorrow of separation. Every satisfaction leads to disappointment, and every worldly pleasure brings its own pain and sorrow. Friends come and go. States of being arise and fade. Pleasure begins and ends. Union leads to separation, and the pain of separation is no less than the joy of union.

The world, whose end is separation, and a union that brings separation, is not the true union, and it entangles the human soul in a crisis. Although all these pains, sorrows, and heartaches guide one toward true union and make it clear that true union and eternal pleasure are found in the Divine, it is preferable that one realizes this sooner, refrains from giving their heart to anything other than the Divine, and binds their soul only to the eternal that never breaks, to a joy that has no end, a love that has no limit, and a nearness that knows no departure, for this is the true companionship that never leaves and remains with the human soul forever.

Kiān 60

Those of a spiritual heart can easily discern who has truly reached the goal of union and who is merely talking about it and putting on a façade of spiritual achievement. One who speaks of mysticism reveals through their words whether they have truly reached the goal or not.

Kiān 61

A sālik must listen to the law (sharī‘ah) with the ear of their soul, follow the spiritual path (tarīqah), and attain the truth (ḥaqq). They must proceed with all three. If they attain the truth, they cannot do so without traversing the path of tarīqah and without hearing the law, for this would merely be an illusion in their mind, not the truth they seek.

Shari’ah, tarīqah, and ḥaqq are three intertwined methods, and the more one searches for the outward form of religion, the clearer the path becomes. The further one progresses along this path, the closer they get to the truth. Shari’ah continually provides new aspects of tarīqah for the sālik to follow, and the journey along this path reveals even greater truths: “Every day He is in a new state” (55:29). Those who fall behind on this path are like those who create idols for themselves. If one remains stuck in the outer form of the law, they are ignorant. The outward law is only a means to progress. If one follows shari’ah and tarīqah without the truth, they are guilty of idolatry. If they follow the truth without the law or the path, it is mere illusion. If they follow tarīqah without the law, the path is false. All three must be found and maintained at every moment.

Kiān 62

Philosophy, mysticism, poetry, and verse, without the jurisprudence and outward forms of religion, may lead a person toward asceticism and possibly heresy. In truth, the ascetic is “stagnant,” the mystic is “rejected,” and the heretic is “severed.” The one who attains completeness and comprehends all aspects of perfection is truly valuable.

Kiān 63

Some people who visited my home were surprised upon seeing a room carpeted with a mat and said, “Haj Agha, these mats are carcinogenic.” I then brought them a prayer rug and spread it out for them, and they all sat on it. But is there truly any difference between the mat, the carpet, and the rug, as all three are derived from the same material, petroleum, and are potentially carcinogenic? If a person’s body reacts adversely to something and causes imbalance, it may result in cancer, whether the carpet is silk or the mat is synthetic. Yes, carpets and mats differ in price, and the intricate designs of the carpet are more attractive, drawing closer to the material world.

Our approach is to behave in a worldly manner with the people of the world and not prevent them from striving for their worldly pursuits, so that religious scholars do not become ineffective in their midst and people do not distance themselves from scholars, nor scholars from the people. One must always maintain a middle path so that people are drawn to the scholar. The rich should come in search of the world, and the poor in search of solace, so that both wealth and poverty appear in a balanced light to their respective communities, not in a way that makes wealth seem desirable to the poor or poverty undesirable to the rich. This approach should not be mistaken for hypocrisy, as living humbly while wealthy, and living gracefully while poor, demonstrates a harmonious blending of opposites. The highest form of thought is to live simply with children, uneducated people, orphans, the mentally ill, and the ignorant, fully engaging with them. But the hypocrite has two faces, one of denial with his words, and affirmation in his heart, while the one who blends opposites sees both faces clearly, transcends them, and moves beyond to the next stage, sharing these insights with others, as no one else can bear the depth of his heart, and he does not openly share his profound experiences.

Kiān 64

The basis of many acts of worship rests on ignorance and rebellion, accompanied by ego-driven motives.

Kiān 65

It is not ideal to create enemies, but one should not fear them. For the Divine places a companion alongside each enemy, and with any means or through any person, He protects the seeker.

Kiān 66

Guides must be among those who are true lovers of the Divine. It is possible for even a non-believer to speak about truth and be useful to others. Sometimes words or objects serve as guides and uplift those lower on the spiritual path.

Kiān 67

Unfortunately, in current seminaries, the teachings of beloved mystics are not being imparted. The books that are commonly studied in mysticism, such as Maqāmāt al-Sāirīn, Tamhīd al-Qawā‘id, Sharḥ Qayṣarī on Fusūs al-Ḥikam, and Miṣbāḥ al-Ins, are written by mystics of love and are devoid of the principles of the mysticism of the beloved. In the mysticism of the beloved, a figure like Ibn Arabi, who hosts all creation at the table of his mystical knowledge, is completely self-effaced.

Kiān 68

The Divine is the Teacher of words. Thus, He inspires a child to learn words and a father to teach them. In this relationship, both are simultaneously lovers and beloveds— the father loves the child, and the child loves the father loves the child, and the child loves the father, each without having asked for anything in return.

Kiān 69

I have no sigh that I could let out from my heart, for my heart is not illuminated. This is different from saying, “I have a sigh, but I do not utter it.”

Kiān 70

The sigh of the oppressed reaches the highest heavens. The sigh of the oppressed is a divine sigh, and there is nothing greater than it. The tyrant and the flatterer may also sigh, but their sighs return upon them, causing them pain.

A sigh that falls deep within, breaking an overflowing heart, shakes the throne of the Divine. It is a sorrow that rises from the depth of a well, and one wonders where it will go and what it will achieve.

Kiān 71

The sigh from which Truth arose, burning and searing the world, is the most profound. This sigh set the entire world ablaze with passion.

Kiān 72

A sigh follows every word and every consequence, but no consequence came to me, and thus I had no sigh to utter. I have no words and no knowledge to be entangled in consequences. A sigh is an expansion and deepening of the heart. It is the depth that comes from having sighed, yet still not having arrived. A sigh from the multiplicities. A sigh from the lack of heart.