The Beloved of Love

The Beloved of Love
(May His Sacred Soul Rest in Peace)
By Ayatollah Muhammadreza Nekounam

Author: Nekounam, Muhammadreza (born 1327)
Title: The Beloved of Love
Publisher: Sobhe Farda Publishing, Islamshahr
Second Edition, 1401 (2022)
Pages: 222
ISBN: 978-600-7347-05-8

Preface

This book is a collection of seven chapters that discuss “Love” and “Wilayah” (Divine Authority). Previously, some of these chapters served as introductions or prefaces to certain volumes of the poetry collections of “Kolliyat Divan-e Nekou,” which are compiled into thirty volumes in various poetic forms, including ghazal, qasida, masnavi, rubaiyat, and do-bayti.

The common theme in all these introductions is a focus on “Love and Unity.” It emphasizes that the essence of God (the Divine) is love, and love is the essence of God. God’s manifestation and the ultimate unity are founded upon love. Based on this understanding, all appearances are beloved and beloved to God, as God is the beloved of every phenomenon and manifestation. All realms are worlds of love, grace, and unity, and even the Divine wrath is considered grace—a pure love with no purpose other than love itself. This pure love, in fact, is the reason why God reveals Himself and, loosely speaking, creates.

Pure love brings about a “proximity of the beloved,” a proximity and knowledge that is not motivated by any external aim. In the proximity of the beloved, every action is performed selflessly, without any essential need, without aiming for anything, and without any ulterior goal. The movement of the beloved’s saints is solely through love. The seekers of the beloved can only transcend the self and reach annihilation in the Divine, ultimately attaining eternal life in God’s presence.

As stated, God is the truth of love, and all His creations are also beloveds. The God of Shi’ism, based on love, is a lover and beloved and simple in essence. This is the God described in the Quran: “And We are closer to him than [his] jugular vein” (Quran, 50:16). The true divine love kindles the human soul’s desire for God, bringing it joy in worship. The God that manifests in all phenomena is a God of love and affection, and nothing is left unblessed. Even if suffering and hardship are encountered in the world, they are for collective mercy, and only a few individuals, by their own choice, choose misery.

God created His servants out of love, and Paradise is the ultimate result of their actions. Paradise will be so full of the servants of God that no desire for it remains, while Hell will always be hungry: “The Day We will say to Hell: ‘Are you filled?’ and it will say, ‘Are there any more?'” (Quran, 50:30).

We must see God’s grace, love, and affection in all phenomena. This divine love permeates all worlds, and all phenomena are expressions of God’s mercy. Yet, the phenomena are unaware of one another’s true nature and even unaware of their own state. They do not even understand “love.” One who does not know love cannot comprehend the profound meaning of the statement, “God created the world with love—pure love, free from coercion or greed.”

The prophets and saints tasted the divine love, which is why they always sought the truth, even though God tested them with trials. In these trials, they found divine grace, purity, and love, recognizing that comfort does not hold the same divine significance.

Whoever draws near to God with love finds the opportunity to converse with Him and attains a state of communion, solitude, prayer, and intimate dialogue. The lover reaches the level of speaking directly with God through poetic expression—ghazal, which possesses a language of mystery, understood only by the beloved. A ghazal is a poetic form full of love’s utterances, conveyed through the tears, sighs, and longing of the lover, always seeking God.

One who lives through love never feels need or want. Therefore, if someone falls short in love, they immediately lose the grace of God, falling into imperfection, which should drive them to seek refuge in God. Those who possess pure love welcome all risks, sacrificing themselves for the sake of God. These individuals experience the presence of God in a way that their actions are not driven by personal gain but by the intrinsic love that emanates from God’s essence.

Praise is due to God.

The Absolute Existence and Divine Manifestations

The realm of the Absolute is the essence of the pure and unconditioned existence, which manifests itself as the “unconditional existence.” The face of this Absolute manifestation is the first and second determinations of the Truth and creation in its presence. The manifestations are the determined forms of the Absolute, and separation and absence are merely descriptions of its sacred presence.

Whatever is attainable by each person is precisely what they receive, and what is received is the manifestation and appearance of one’s own being. It is the heart’s critique that the Truth has been poured into the realm of form, so that the heart may rediscover its freshness and establish the camp of its love within the heart of the earth. It is only the Absolute Existence that is the grace of arrival, and the divine manifestations find their description within the container of this absolute manifestation of the Truth.

In the poetry of the mystics, one can observe traces of this arrival, which is the intermediate level of unity. However, above this stage exists the unity of oneness, which is the highest level of worship and is particular to those few individuals who are superior in terms of their human status. This truth of oneness accompanies the varied faces of the divine verses of the Holy Qur’an and the elevated thoughts of the infallible Imams. This unity is not merely an illusion, but a concrete realization of the beloved, the burning night, and the one who ignites the heart. This is the unity that, when accompanied by complete belief, reasoning, and divine ecstasy, becomes the key to the journey and the path to reaching that “beloved of all places.”

The mystics, when engaged in asceticism and piety, find that asceticism fails to satisfy them, and when they reach the world, they find themselves liberated. When they arrive at the hereafter, separation becomes the theme of their souls and thoughts. In matters of life and livelihood, they adopt a materialistic approach, and when speaking of law, they acknowledge other laws. While they speak to all, they do not neglect the special ones, and even though their journey is ordinary, they do not become entangled in habits or attachments.

When they unveil the mysticism, the world becomes enveloped in silence, and when they step onto the battlefield, courage bows before them. The mystics of imagination, though possessing knowledge and understanding, are often oblivious to other dimensions of existence. However, such mystics have found all things within mysticism and have discovered mysticism within everything, as every mystic is slain by the sword of their mysticism. Some mystics, despite their knowledge and understanding, unfortunately lose the human dimension, and their hearts are overwhelmed by divine intoxication, leaving them mesmerized by the cup of the beloved. This occurs because their capacity for receiving and the cup of their ability is small, and it quickly overflows. These individuals, after tasting only a drop, reveal their intoxication to the world, exclaiming “I am God” and “There is nothing in my robe but God” and “There is no dwelling in the house except His dwelling,” which, in reality, is due to the smallness of their vessel and not a flaw in their being. However, the infallible Imams, although their understanding transcends mysticism and their existence is the very manifestation of the Beloved, have broken through the limits of mysticism with their profound and lofty knowledge. Yet, they hide the broken wine within their hearts, showing no sign of intoxication, never uttering words of erratic or improper speech, and never losing their human dimension. They did not even reject a single drop of the wine of existence. Since their vessel of being was vast and their cup of heart immensely wide, they never abandoned their human dimension in the presence of the Truth, nor did they relinquish their divine aspect in the presence of creation. They fought in battles against polytheism and disbelief, all the while maintaining their prayers and supplications to the Truth. In worship and intimacy, they fought for the truth and achieved martyrdom. In society, they promoted justice and, in solitude, they practiced purity. They were the helpers of the oppressed and the thorns in the eyes of tyrants and hypocrites. They never destroyed anyone’s worldly life, nor did they build a worldly existence for themselves, although they did not regard the world as anything of importance.

They worked not for themselves; they laboured not for their stomachs; they endured suffering not for their bodies. Their suffering was for the poor, their sighs for the broken-hearted. Their pain was for the orphans and their grief for the strangers. Although they had meditated on all aspects of existence and placed all levels of knowledge in their hearts, and they had loaded all their burdens on the path to their goal, drinking the cup of existence in one go and filling their hearts with the wine of divine revelation, they never revealed even a trace of their own intoxication or manifested any public appearance of their ecstatic state. The infallible Imams, despite their vast knowledge, never uttered words like “I am God” or “There is nothing in my robe but God” or “There is no dwelling in the house except His dwelling.” Instead, in the utmost hidden sorrow and gentle expression, they would say:

“There is no escaping from Your dominion.”
“I am Your weak servant.”
“To which of my troubles should I complain to You?”
“And Master of my soul.”
“O One in whose hands my very essence lies.”
“Who is more ignorant than I am?”
“O my God, who is more heedless of their portion than I am, and who is farther from the rectification of their own soul than I am? I have stepped boldly into sin, O Lord, and my neck is burdened by sins.”

Among the Imams, the Prophet Muhammad and his Ahl al-Bayt (the Five Pure Ones) have a unique and exalted position. They possess the highest degrees of existence, embodying both the divine essence and the first act of divine manifestation. They are the primordial light from which all other lights emerge, and their very existence is the first and purest reflection of God’s will. These Imams are the essential expressions of divine attributes and are the perfect manifestations of God’s names and qualities. Their perfection is absolute and their purity eternal. Their existence is a divine gift, and all the names and attributes of God are contained within their beings, without any independence or necessity of existence apart from God’s will. This understanding does not involve exaggeration or heresy, but rather the affirmation of their roles as the ultimate divine manifestations.

The significance of these Imams lies in their being the inheritors of the divine attributes, not by their own independence but as the perfect recipients of God’s grace. In their embodiment of the divine attributes, they are not separated from the Truth but are intimately united with it. Their being is the complete manifestation of divine existence, and they hold all the divine names and attributes through a perpetual relationship with God.

Thus, while these sacred beings are free from the flaws of ordinary humanity and are perfect in their embodiment of divine qualities, they remain utterly dependent on God. They are, in essence, the true agents of God’s will, whose actions are fully aligned with divine wisdom and guidance. This understanding positions them as beings of perfection, whose lives transcend human limitations and serve as the ultimate model for humanity.

Although I often found myself in the mosque and school, I never truly held my heart to these places; it was as if my heart was constantly yearning for the beloved, with every encounter seeming like a distant memory or a fleeting moment of familiarity. Sometimes, I followed her, and at other times, she pursued me, yet her presence never brought peace to my heart, and her absence only led me further along the path of longing. Despite the immense pain I carried in my heart—pain that these verses more often recount— I never spoke a word about it. All that I went through remained hidden within my soul, wrapped in layers of secrecy, as if I feared being exposed or seen for what I truly felt.

The tumult of my inner being and the events of my external life seemed so intertwined that it felt as if every internal turmoil and external trial had conspired together to sharpen and toughen me, to make me resilient in the face of life’s tests.

From the mosque to the school and from the school to the mosque, from the monastery to the church, and from the church to the monastery and idol-temple, I traversed many paths, from house to house, from roof to roof, constantly in a state of wandering, seeking and suffering. It was as though all these places were prisons to me, and I longed to escape, yearning to fly away, to find news of an unfamiliar land and a trace of the beloved, so that I could make my way toward their abode.

No matter how much I speak of this burning and separation, even if in the form of poetry, it will never fully convey the pain I endured. My innermost self remains hidden beneath a veil of ambiguity, as that child, with all his complex inner struggles, cannot be captured by words, forms, or structures. Even in sleep and wakefulness, in awareness and in intoxication, what was needed for my journey was granted to me, yet my heart never found peace, and my soul, filled with love for that beloved, never rested. It was as if I had become aware of my love for them, and it awakened me, turning my eyes into fountains of longing and my lips into vessels of their sweetness. Their presence in me was so profound that there has never been a moment of weakness or coldness in my being until now.

It was in this time that poetry began to flow from within me, not in search of literary devices, techniques, or aesthetic elegance, but as a natural companion from childhood. Through poetry, I conveyed the image of love and the lover, veiled in layers of ambiguity. One could witness the nuances of yearning, the subtle gestures and charm the eternal beloved instilled in my heart through these verses. At that time, the various expressions of longing and passion, of madness and confusion, all led me toward the intoxication of love, as though a divine force had washed over me. It was in that moment that everything around me began to shine with the presence of the beloved, and without them, nothing had any radiance.

Neither friendship nor enmity, nor being with someone nor solitude, had any effect on me anymore. My heart was solely and exclusively entranced by the love of that fearless beloved. In every circumstance, in every condition, I saw myself as a sorrowful, delirious lover, steadfast in my journey of separation from the beloved.

The only thing that no longer mattered to me was what would happen or what should happen. I had cut myself off from all outcomes and worldly concerns, and although there were highs and lows, my heart was never frightened by any of them. I have never opened my eyes without the guidance of that invisible hand or without the presence of that “beloved who is everywhere.”

This state of mind, of complete solitude and secrecy, has been with me since childhood. Even when I faced hardships, I never stopped moving forward. I kept my restlessness at bay with the presence of the beloved, always whispering the words of my master, the Commander of the Faithful, Ali (a.s), from the famous supplication of Kamil: “Far be it from You, O Lord, that You should destroy one whom You have nurtured or cast away one You have drawn near, or abandon one whom You have sheltered, or leave one You have protected and shown mercy.”

As a child, when every heart needs affection and kindness, if the divine affection had not nourished an orphaned heart like mine, I would have never experienced the joy and health of life. I saw no one around me who had such an experience, nor did I encounter anyone who resembled my state of being. My heart was never satisfied by anything other than the presence of the Divine, and my connection to others remained shallow, for the lover’s heart is only drawn to the One.

Back in those distant times, when I reflected upon myself, I saw only burning, longing, pain, and separation, a heart broken, a soul torn, and every sigh filled with grief. It was as though my broken heart, full of wounds, was pouring out its suffering in the language of poetry.

Despite all the separation, pain, regret, and longing, the only balm for my soul was the love of the Divine. From everything I saw and experienced, the only lesson that remained was the lesson of oneness, of suffering, of separation, and of longing. Through these lessons, my soul, like a storm-tossed ship in the sea of infinite love, found a shore of clarity and calm. It was through these experiences that all subsequent realizations of my life unfolded, and I will never speak of these things again, for my childhood holds the essence of my struggles, and it is in my poetry that the nature of that time can be glimpsed.

The collection of my mystical poetry is a reflection of the truth of that eternal beloved. These poems present an understanding of the mystical path in alignment with philosophical and metaphysical views, offering a vision of love that is consistent with the divine truth. This poetry collection, in a sense, is an encapsulated philosophy—a poetic manifestation of my worldview and understanding of love and existence. Through these verses, I attempt to convey profound truths that are not easily explained in schools or by scholars.

The Literary Heritage of Mysticism

Human thought, throughout history, has undergone various transformations, leading to different worldviews. The most complex ideas can be observed in the Islamic world, where the abundance of individuals, diverse thoughts, and varying periods is evident. These thoughts can broadly be divided into theological, philosophical, and mystical categories. This paper will focus solely on Islamic mysticism.

Our mystical heritage itself possesses two forms: prose and poetry. In terms of quality, mystical poetry can be considered far superior to prose works. However, this vast and magnificent legacy, despite its profound heights, is not without flaws and deficiencies. While we greatly appreciate the scholarly efforts of our predecessors, it is essential to reassess their writings, speeches, and issues in light of the present context, in great detail, fairness, and awareness.

Unfortunately, our mystical poets have often confused theological, philosophical, and mystical discussions. In some of their mystical thoughts, they have resorted to theology or philosophy that does not align with their mystical culture, or they have spoken of mysticism that is not authentic, which does not correspond to reality. The knowledge they claim in their poetry sometimes lacks truth, which has created many issues for their admirers and led to considerable confusion among the masses who have embraced their works. A single verse from their poetry, which contains a philosophical, mystical, or moral proposition, often becomes so well-known among people that it is treated as an indisputable truth or, at times, becomes a common proverb.

The reality is that the collected works of any poet reflect their worldview. Presenting a coherent and systematic worldview, where all its components align, is impossible without a correct philosophical and mystical system. The understanding of each poet is shaped by their worldview or their perspective on existence, and thus, it is possible to both praise and critique poets in the realm of poetry. By analysing the correctness or incorrectness of their views and providing solid, logical evidence, we can identify those beliefs and opinions that lack a solid foundation and rationale, thereby protecting the popular culture from such shortcomings. This is the least we owe to our predecessors and the best service we can offer to future generations.

It is our responsibility, as heirs, to preserve this legacy and resolve the problems within it. As heirs, we must not only preserve and utilise the legacy but also innovate and generate new knowledge.

Up to this point, the critical evaluation of poets’ thoughts and the examination of their ideologies has not been pursued extensively. The contents of their poetry have rarely been subjected to critique. The criticisms directed at poets have mostly focused on formal issues, literary devices, and structural aspects, rather than providing deep, fundamental critique. This is a situation where a critique of poets is necessary. By understanding the worldview of poets, we can clearly identify their strengths and weaknesses, assess their mystical and scholarly levels, categorise their works, and take steps to promote and enhance cultural development. For instance, the works of well-known poets such as Hafez, Saadi, Sana’i, and Rumi should be examined in the context of existing mystical poems, identifying their merits, spiritual attainments, and shortcomings.

In Islamic mysticism, after the notable work of Muhyiddin Ibn Arabi, many mystics who used poetry followed his teachings and ideas. As a result, the problems that Ibn Arabi faced in his mystical system have found their way into the poetry of these mystics, which underscores the importance of critically analysing mystical poetry.

After Ibn Arabi, most works in mysticism have been derivative, supplementary, interpretive, and descriptive. Mysticism has not been able to regain the scientific vitality and vibrancy it once possessed. Although the theoretical mysticism of Ibn Arabi, which is a monumental legacy in Islamic thought, was significant in his time, it does not address the intellectual and practical needs of contemporary Islamic mysticism. In this regard, deep reflection, research, and the training of competent scholars are necessary to establish a sound mystical system within Islam, rectifying the deficiencies that persist within current mystical thought, which have even permeated the homes and hearts of the people.

As mentioned earlier, mystical writings after Sheikh Ibn Arabi are little more than commentaries and elaborations of his ideas. After the two books “Fusus al-Hikam” (The Ringstones of Wisdom) and “Futuhat al-Makkiyya” (The Meccan Revelations), no major innovations can be found in the vast corpus of mystical literature. Unfortunately, many mystics are novices who, like many other Islamic sciences, settle for memorising what is in books without offering new or creative ideas. Such individuals contribute to imitation in Islamic mysticism, causing significant harm to the tradition. These imitative mystics are disconnected from the true essence of mysticism, merely repeating what others have said, without any original thought, research, or effort. Without contributing to the tradition, they are merely custodians of the legacy left by their predecessors.

Imitation in mysticism has led to much of the terminology used in mystical poetry becoming repetitive. One can read a collection of mystical poetry and learn all the ideas that other mystic poets have already expressed. Moreover, poets—including Hafez—have often repeated concepts borrowed from others, without critical engagement, and have been confident in doing so.

Currently, there is no comprehensive, sound, articulate, and refined mystical text in Islamic mysticism. Although the writings of Muhyiddin Ibn Arabi and Qunawi are considered among the best mystical texts, they contain numerous theological, philosophical, mystical, religious, and intellectual issues. None of these works represent a coherent Shiite, theological, or mystical system, and these same problems have found their way into the poetry of poets influenced by their ideas. If enthusiasts of this knowledge choose the path of imitation, they will inevitably fall into the errors of these earlier mystics.

Although our mysticism has great heights, it is often caught up in superficial, repetitive discussions, baseless statements, deviations, and errors, all of which have severely impacted this field of knowledge—one that is regarded both as the bride of recent innovations and the mother and root of all sciences.

Many sources of mystical foundations contain flawed, baseless transmissions and weak arguments, often with a sectarian, self-centered bias. These elements have polluted the image of Islamic mysticism.

In the mystical philosophy of the beloved, the lover sees nothing but the presence of the beloved, remaining detached from his own heart and from any otherness. He recognizes neither kinship nor family, only the Divine, perceiving the beauty of the beloved as the whole path, where the moon and all companions are familiar and free from hostility, save for the sword of glory and majesty that belongs to the Sun, which is unique and omnipresent. A sword that the lover does not fear but is also ashamed of yet passionately desires to kiss its sharp, burning edge:

“Where is the presence of the beloved, and where is that ruined heart? Where is the dust of the cloud, and where is the pure wine?”

“My heart has escaped from the other and I have severed ties with myself, where is the cure, and where is the cup of wine?”

“The glory of the beloved is with the enemies of the loved one; where is the mirage of the heart, and where is the true Sun?”

“Existence itself is the path, with no pit ahead, the heart’s release has become a trap, where is the rush to leave?”

“I am away from the grief of Hafez; I have the presence of the Divine; where is the good, and where is the suffering and misery?”

In addition to the shortcomings of Hafez’s mysticism, particularly regarding an incomplete understanding of monotheism and the stages of existence, it also inclines towards a kind of drunken mysticism that holds renunciation of the world and solitude in high regard, as he says:

“The treasure of solitude is full of wondrous charms; its opening lies in the grace of the dervishes’ mercy.”

Despite Hafez’s profound eloquence and precision in expressing delicate ideas, and the depth of his intellectual engagement which influences others with his enchanting language, he himself encourages confusion, isolation, and detachment from the material aspects of the world. This encouragement may lead followers to neglect active engagement in social movements or meaningful participation in worldly affairs, rendering his mysticism ineffective in social contexts. The isolation, the cell, and the refuge of empty spiritual exercises for the unmotivated dervishes have become hollow gestures.

In contrast, a true human being, much like the Divine Prophets, Imams, and saints, should be deeply immersed in mysticism, love, and monotheism, intoxicated by the wine of affection and loyalty, servant to unity and clarity, and should witness the secrets of the heart. However, this should not be through negation, nothingness, illusion, solitude, or any materialistic disguise, such as beards, robes, or begging bowls.

We hope for the day when the murmurs of mysticism will blend with the sound of justice and strength in the battlefield. Only then will polytheism and idol-worship leave the world, and the colonial dominion vanish. We look forward to the day when mystics will be the protectors of faith, defenders of the oppressed, and leaders of the human community, shaping a world of compassion and justice!

The mysticism of Hafez, despite its elegant expressions and refined thinking, unfortunately carries a multitude of superfluous and repetitive ideas, false and unscientific concepts, without any solid philosophical foundation:

“The language of your poetry is wholly of the dervish’s creed, as the sufi, disheartened, too has caused loss.”

Here, it is important to note that the pure mysticism of unity, which is the elevated path of human life, has unfortunately been hijacked by colonial forces. As a result, this Divine blessing has been tainted by superficial displays, imitation, and unwarranted innovations. The colonial powers, alongside the great mystics of Islam, have installed countless fabricated pseudo-saints to obscure the true path of the Divine, leading to the corruption and distortion of the original mysticism.

This has turned mysticism into a political tool in the hands of colonial forces. The truth of unity, purity, and divinity of the true saints has been replaced by superficial symbols, leading to the dilution of true spiritual teachings. The wisdom of mysticism has been weaponized, and true followers are rare, as the original teachings have been overshadowed by hollow rituals and empty displays of spiritual leadership. The colonial powers have weaponized the mystical tradition for their own gain, making it difficult for true seekers to find authentic paths.

The mysticism of Islam, based on the unadulterated faith of Islam, the pure Shari’a of Prophet Muhammad (PBUH), and the sanctity of the Household of Purity, will hopefully re-emerge, founded on real, experiential, and rational mystical knowledge. Only then will the social application of mysticism regain its practical and moral relevance in society.

To achieve this goal, it is essential to first thoroughly examine and critically evaluate the principles and theologies underpinning mystical practices. A complete understanding must be based on pure monotheism and the insights of the mystics of the Ahl al-Bayt (PBUH), without embellishments or illusions. This is the only way forward for the re-establishment of Islamic mysticism as a living and active force in the world.

In the Divan of Hafez, one can find no trace of collective unity or the mystical experience of beloved sages — not even a lower manifestation of it. While Hafez may be regarded as a mystic of imitation, he has not been able to embody such mysticism, as he has not encountered a report or a master who could speak to him about this particular form of mysticism.

Therefore, one of the major problems and issues in Hafez’s Divan is the conception of God that it presents. He provides the least precise description of the Divine and the personal unity of existence and the appearance of creation. Like Ibn Arabi, he maintains the negative aspect of unity — that is, the illusionary perception of creation — in his poetry, as in the verse:

“The beauty of your face, in a single reflection, caused all these forms to fall into the mirror of illusion.”

In the critique of this verse, I have written:

“When the reflection of your face shone upon the entire form and stature, how could the Truth itself be concerned with the creation of illusions?”

Hafez also holds a particular view on free will and predestination:

“Since the time I placed my face upon this threshold, the seat of my resting place is upon the exalted throne of the sun.”

“Although sin was not within our power, O Hafez, remain in the path of good manners and say: ‘It is my sin.'”

The mystic who is truly realized does not rest upon the throne of the sun, but in a position of namelessness and formlessness, which cannot be described; just as the discussion of predestination and free will, from our perspective, is made meaningful in the realm of the apparent world. This is, of course, unless love is involved, in which case, it is not about free will or predestination but the magnetic pull of the Beloved, which transcends both:

“The purpose of your face was to witness unity. The mark of the mole upon my lover’s cheek bears witness to the truth of my path.”

“Though the sword of death is broken, my tent has been blown away, the arrival of Your essence and my life’s path are one and the same.”

“Do not speak to us of free will and propriety, O friend. The manifestation of Your love is, in itself, my sin.”

“My hope lies in Your essence, for it is the essence of love. To be rid of jealousy is to be rid of the pitfall of otherness.”

“Between the two arches of Your brows lies my eye and my heart. The mole on the arch of Your brow is my place of prostration.”

“I have freed myself from the guise of hypocrisy, piety, and duality. The straight line of Your glance leads me beyond all.”

“What is it to cut through the ugly and the beautiful, when Your presence and vision are my ultimate refuge?”

Hafez speaks on many matters in his Divan, such as the origin and end of creation, the place of humanity in the cosmic order, the mystery of fate, reason, love, knowledge, asceticism, and the critique and admonishment of worldly matters. Much of this requires refinement and critical examination.

“Pure Criticism” has aimed to identify the flaws in Hafez’s epistemic system and engage with them through poetic language and reception, providing corrections where necessary.

Here, to acquaint the reader with some of the deep and fundamental differences between the mysticism of imitation and realization, I present other examples of such contrasts. A more detailed discussion of this subject is left for another time. Hafez says:

“We have seen the reflection of the beloved’s face in the cup. O you who are unaware of the delight of drinking from the cup forever, we have seen this.”

“The one whose heart is revived by love never dies. It is written in the book of the world for eternity.”

In response, I have composed the following poem in critique and reception:

“In essence, I have seen You, not in the cup. You are the rival and the companion to our eternal joy.”

“Love’s form is the life of the heart and the passion of life. Your essence is the true place of our eternal connection.”

Hafez, in another poem, is engrossed with his imagination and is both pleased and deprived of the presence of the Beloved:

“The image of Your face accompanies us on every path. The breeze from Your hair connects our soul.”

“Despite those who claim to prohibit love, the beauty of Your face is our undeniable proof.”

“Though it is concealed from sight, Your image is ever-present in our hearts.”

Unlike the disturbed heart, which has no path but the divine, and for whom there is neither a step nor a trap:

“The sound of Your footsteps accompanies us everywhere. From Your glance, our soul is wounded and aware.”

“The purity of the joy of Your beauty severs the bonds of love, as the prohibition of the critics is the proof of our path.”

“Your face was never hidden from my sight. Your palace of existence is my heart’s refuge.”

Hafez prepares the eye of the beloved for a meeting:

“The arch of my eye is the dwelling place for Your image. Be gracious and descend, for the house is Your own.”

“Through the kindness of Your mole and line, You have stolen the hearts of the mystics. Strange and wondrous are the tricks You play.”

However, the realized lover spreads the red carpet of his heart for the Beloved’s steps:

“The crimson bed of my heart is Your resting place. The purity of my face also comes from the palace of Your presence.”

“From Your essence, both my external and internal worlds have taken their course.”

Hafez, in many of his poems, cannot transcend his own self:

“My heart is the home of His love. My eye is the mirror of His beauty.”

“I who have never understood the two worlds, am burdened by His grace.”

“You, the Tree of Life, and we, the gazing souls — each one’s thoughts are proportional to their effort.”

“If I am stained with sin, so what? The whole world is a witness to His purity.”

In the gaze of the mystic, existence itself cannot be devoid of purity:

“Existence is the mirror of His beauty. Whatever is revealed through love is pure.”

“I have nothing of myself, I never had a self. My neck bends in gratitude for His favor.”

“The form of that fairy is the very day of my resurrection. The strength of my face is through His grace.”

There is no impurity, for everything that we have is from His purity:

“Existence is the mirror of His beauty. Whatever appeared was due to His love.”

“My heart, which holds no sin, is forever grateful to Him.”

Hafez, in his own words, has only tasted a sip from the cup of the Beloved, and only a glimmer of the light of awakening has shone upon his heart, leading to such a commotion:

“My head will not lift from intoxication until the morning of the Day of Judgment, for I have tasted but a single sip from the cup of the Beloved.”

“I cannot describe the passion of my love, for it would only bring me suffering, more than I can bear.”

In contrast, the raptured, rebellious lover has shattered the cup and drinks from the endless river of the Beloved’s hand:

“I am drunk, and my cup has shattered. Since the beginning, I have drunk rivers upon rivers from the Beloved’s hand, why would I need the cup?”

“What I speak of, from the meeting, passion, and desire of the Beloved, is an everlasting commotion in my soul, the message of the Beloved.”

In his uproar, Hafez speaks thus:

“Although it may be rude to display art before the Beloved, my tongue is silent, but my mouth is full of the language of the Arabs.”

“The fairy hides her face, and the devil in the charm of beauty, burning my eyes in astonishment, what a marvel is this!”

“In this garden, no one has plucked a thornless flower. The light of the Prophet is like the flame of the enemy.”

He is a flower, but one who has not experienced a thorn; whereas the universe is a garden, where every petal is nourished by thorns:

“Art is the manifestation of His beauty, not rudeness. Every station and speech, whether Persian or Arabic, is His.”

“The fairy and the devil are the manifestations of His appearance. What place is there for marvels in the face of beauty?”

“Whatever is thorn or flower, is due to His grace, the purity of the Prophet or the flame of the enemy.”

At the beginning of the path, Hafez speaks thus of love:

“There is a path of love which has no end. In that place, the only way is to surrender the soul.”

“Whenever you give your heart to love, it is a joyful moment. In matters of goodness, no divination is necessary.”

For from love, a different picture must be presented:

“Love is boundless, and its sorrow has no end. The soul is priceless, for it finds its answer in every difficulty.”

“The soul is in the hands of fate, waiting for a sign. The lover is entrapped in the concerns of divination.”

He has openly expressed his incomplete love in the following ghazal, as anyone who has not yet seen the face of the Beloved in full is at fault in their love:

“We drank a sip from His ruby lips and departed. We did not gaze upon His moon-like face, and we left.”

In response, the endless love can be interpreted thus:

“We tasted from His lips, moment by moment, the ruby of His love. The buds bloomed, and we picked them, yet still, we departed.”

“He left, as if he took me with him. Every moment, we arrived at His presence, yet still, He departed.”

Although Hafez believes himself to be of noble character, his view in his poems does not reach those great heights:

“A soul without the beauty of the Beloved is no soul at all. Whoever lacks this, truly lacks everything.”

“I have not seen any sign of that beloved heart, either I am unaware, or it has no sign.”

For the truly realized mystic, the Divine is perceived in all things:

“A soul without the union of the Beloved cannot be called a soul. Without His grace, not even a single atom exists.”

“The entire universe bears witness to the mark of that moon. If you are unaware, He certainly knows.”

We have discussed the differences between the mystical imitations and true realization in our book The Beloveds and Lovers.

Finally, it must be said, with complete humility and respect, that Hafez of Shiraz is the jewel and one-of-a-kind master of Persian ghazal and poetry. While Kolliyat Divan-e-Neku may contain more meaning and speaks of the beloveds and mystical union, it is Hafez who brings a poetic and linguistic delicacy that makes the language of poetry exquisite. As I have stated at the end of my poem The Dance of the Heart:

“Although every ghazal by Hafez is elegant and beautiful, yet Neku, with all his frankness, continually seeks meaning.”

Divine Inspiration

Speech can take two forms: prose and poetry. Prose allows for diversity, multiplicity, and the scattering of forms, while poetry, structured in verse, follows a specific order and coherence, with rhythm and rhyme. Rhythm harmonises the syllables of each line, and rhyme gives structure to the poetry. The foundation of poetry is in the bayt (couplet), just as a door has two leaves.

The difference between qasida and ghazal, in addition to the number of verses, is that the ghazal is considered the most important poetic form and precedes the qasida. It is regarded as the most beautiful form of Persian poetry, serving as a language for knowledge and mysticism. When this form of poetry is accompanied by deep understanding, it creates the magic of speech. The minimum number of verses in a ghazal is five, and it does not exceed fifteen. The poet ends the ghazal with attention to their pen name, known as a takhallus.

On the other hand, both qasida and mathnawi share a characteristic of length, but the difference in mathnawi is that both hemistichs in a verse must rhyme, and each verse has an independent rhyme. Thus, it is also referred to as “double rhyme poetry.” This poetic form is one of the innovations of Persian poetry. The meter in all verses of a mathnawi is consistent. The themes of mathnawi can be epic, like the Shahnameh, or romantic, like Leyli and Majnun, or mystical, like the Conference of the Birds by Attar and Mathnawi by Rumi, or ethical, like the Mathnawis of Saadi’s Bustan.

The Light of the Family of the Prophet (Ahl al-Bayt)

Our qasidas are, in addition to speaking of the oneness of God and mystical knowledge, which I have also discussed in other poetic forms, concerned with the illumination of the Ahl al-Bayt (the family of the Prophet Muhammad, peace be upon him). The light of the truth of wilayah is the light of prophethood and imamhood. In two volumes of the complete works of Niku, under the title “Bala wa Wilayat”, we have discussed this luminous truth. Given the importance of this subject, we have dedicated two volumes entirely to poems related to wilayat, and despite some repetition, this repetition does not bore.

In this collection, we mention that wilayat is the expansive truth that encompasses all the inherent qualities of the Divine and manifests in the levels of knowledge and creation, containing all the divine names and attributes. For instance, it is said:

“I am a believer, or an idol worshiper, O earth’s kings, my master Ali (A.S.)! He is my cupbearer, the one who came from paradise.”

The nuraniyat (luminous state) of the Ahl al-Bayt is evident in all levels of being, from the essence of the Divine to the material realm, continuously flowing through existence. As Imam Ali (A.S.) says, “My recognition of the light is the recognition of Allah, and the recognition of Allah is my recognition of the light, and this is the pure religion.” Wilayat is the Divine representation and the Muhammadan truth that manifests the beauty of existence. The Greatest Name of God, which is the origin of the vicegerency, is also embodied in the Muhammadan truth and exists in complete conjunction with it. This name, in its full manifestation, encompasses everything, showing the unity of divine names and attributes.

The Station of the Wilayat (Leadership) of the Ahl al-Bayt

The Ahl al-Bayt represent the pinnacle of the wilayat, the highest station of leadership, also known as Khatm al-Wilayah (the seal of leadership). The immutable essence of the Prophet Muhammad (PBUH) and his noble successors (A.S.) is one and the same, yet this immutable essence exists in different manifestations without any disruption to its essence or its implications. Therefore, each of the Fourteen Infallibles (A.S.) can be referred to as the Khatm al-Wilayah. In this regard, Imam Ali (A.S.) holds the station of the Khatm al-Wilayah, and this station is held by him as a manifestation of the Ahl al-Bayt, culminating in the awaited Mahdi (may Allah hasten his reappearance).

The Ahl al-Bayt possess the most elevated form of wilayat, and their station encompasses the highest level of authority in existence. The difference in the levels of wilayat among various beings lies in the differences in their capacities and spiritual readiness. This difference, as seen in the supplication of Tawassul (intercession), reflects the differences in the potential of each supplicant, rather than in the role of the Ahl al-Bayt, who are all in the highest station of spiritual realization.

The highest station of wilayat is the very culmination of divine authority, a station which remains everlasting, continuously guiding humanity toward divine proximity, transcending all temporal notions of place and time. It is for this reason that those who falsely claim the advent of the Mahdi or other leaders of the Ahl al-Bayt without the proper understanding of the spiritual hierarchies and progression of wilayat are seen as lacking the deeper knowledge of these sacred realities.

The Beloveds of Allah

In our works, we frequently reference the term “Mahbub” (the Beloved). The Beloveds live and breathe with love, for they are completely immersed in the love of the Divine. In all their actions, love grants them strength and power. Love flows from them and propels them to rise above the mundane world, detached from any worldly desires. They do not seek recompense from the Divine; they act purely out of love and devotion, without the need for any material or spiritual reward. The beloveds do not seek the reward of Paradise, nor do they fear the punishment of Hell; for their devotion to the Divine transcends all desires.

They view the world and the Hereafter as one, and they are detached from any worldly pleasures or expectations of future rewards. The Beloveds have no desire for Paradise or any form of reward; they are only concerned with the essence of the Divine and are entirely absorbed in His love. Their service to the Divine is selfless, without expectation of compensation.

The Beloveds are not easily swayed by worldly temptations. Their hearts are in constant communion with the Divine, and their actions reflect a pure and unwavering devotion to His Will. They walk the path of divine love, transcending time, place, and earthly limitations.

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However, if I wish to engage with the esteemed reader about the genesis of the poems I have composed, I must convey that these poems have emerged from the deeply emotional core of my being. In my childhood, when I was not yet six years old, I was filled with emotion and passion, and I wrote poetry. It was at a time when “Love” fully encompassed my existence, and “Wisdom” walked through my being, while “Affection” and “Enthusiasm” were embodied and manifested within me. I danced with the rhythm of joy, conversed with love, and made melodies from the harmony of my spirit. It was a time when I was immersed in the dance, poetry, and passion of life. My entire existence, without the slightest flaw, was filled with love. My life was love, and love. Longing, pain, sorrow, separation, grief, purity, affection, and kindness were the first words I embraced from the very first moments of my awareness and perception. I have never been apart from them. This truth, though it has taken on various forms in different stages of my life and has manifested in diverse ways, has always pointed to an early, familiar truth that ultimately led me to grasp its meaning. That truth placed me in the crucible of love, cut my navel with affection, completed my journey, freed me from all various forms, and snatched me away from myself, closing the way to everything else.

The corners of the restless nature of the world and humanity have prompted me to turn inward, and tangible faces have captivated my heart, while the unseen shadows perplexed me. In every phase, beauty, sleep, and wakefulness intertwined, pulling me away from myself and immersing me in the sorrow and worn face of lovers. Since that time, I have composed thousands of verses. However, since I never deliberately aimed to preserve or record them, only a portion remains, which is now prepared for publication in the present collection. Since my childhood, emotions, passion, love, and feeling have been my constant companions. One of the first poems I composed, which I still cherish, is the following line:

“Pour the pure blood of your heart into the cup of your soul, for from this beloved, only strife will come.”

My pen name, “Neko,” has been with me from the very beginning. The poems I wrote have reflected the ups and downs, the love, and the affection that surged within my heart. A love that remains as potent as ever, never having faded. Later, in the study of mysticism, I came to understand that “the killing of lovers is permissible.” However, when I first wrote this poem, I did not fully grasp the meaning of this truth.

From my childhood, alongside every particle of my being, I was filled with the passionate longing to embrace the eternal beloved. When, unexpectedly, I experienced this intense yet sweet pain, I prayed the prayer of love, discarded my head and feet, and rushed to the domain of the beloved, offering my sleepless soul at the doorstep of the divine. In return, I became intoxicated by the wine of annihilation to the extent that my intellect was lost, and my madness was ignored. So much so that, as long as I live, I shall never yearn for reason or madness, nor will I bind my heart to the world or the hereafter. Nothing and no one but the Divine shall have a place in the life of my heart. This brief, silent phrase contains much hidden meaning. It speaks of the boundless vitality, effort, success, and love of my youth. It reflects a natural journey and a divine movement, in which fate’s hand and providence guided me, irrespective of my will, as I have often said. The steps of love were placed before me by the Beloved, and it paved my path, unbeknownst to me. It felt as though an aware and powerful hand led me through the streets of love and nearness, pulling my soul towards the Beloved, from my soul to my heart and eyes.

The First Prayer of Love

When I performed the first prayer of love, the era of excitement, pride, and emotions came to an end. The mood of affection transformed into love and stability. With the first prayer of love, I sought to settle in a peaceful realm, a permanent kingdom, and in a secluded corner, I took refuge in solitude. There, in the battlefield of love, I found myself calm, alone, and detached from the world, society, and all attachments of existence. It was as if I had seen no one and nothing, and had not embraced any title or label from this world. I realized that my existence, though tranquil, was never distant from the Beloved and would never turn its back on Him. My soul would not be frightened, and I would never fear the storm. My only wish has always been that I do not die in peace, but rather, live on more vibrantly. Instead of comfort, I wish to endure hardships and, like a burnt moth, circle the flame of divine truth, sacrificing and abandoning myself in the process.

The Best Companion

In this period, I came to the clear realisation that the best friend, the sweetest companion, and the closest ally of a person is none other than God Himself. Every other being and thing has a limit, and once its capacity is full, it can no longer accompany a person. When this happens, it leaves, either voluntarily or involuntarily. Only the merciful God, under any condition, desires a person and provides for all their needs. God’s affection for humanity is selfless, and He has the power to meet all human desires, viewing everything through wisdom and righteousness. If a person turns to God with even the slightest effort, God becomes their true companion, friend, and confidant. People may strive for years to win the affection of a weak being, knowing that their time together will be brief, but with God, even the slightest attention results in an eternal bond.

When a person connects their heart to God, they experience peace, and His love and affection fill their being. A deep relationship with God opens the doors of spirituality and purity for a person, allowing them to witness God within themselves. Any other attachment is transient, but attachment to God is eternal. If one has God and places their trust in Him, they will never feel loneliness or dissatisfaction because loneliness comes only from being distant from God and placing one’s heart on anything other than Him.

The Only True Friendship

The only true friendship is with God, and even in moments of failure, God does not turn away. He is forever near and ever present. Through monotheism, one can engage with God sincerely and love Him. God is the only true companion, never abandoning, leaving, or distancing from humanity. The affection of the righteous, the monotheists, the pure-hearted saints, and those who walk the righteous path is also a love that never fades, regardless of life’s challenges. In fact, adversity only strengthens their bond, bringing them closer to one another. The gap between the people of this world and the hereafter, though significant, remains a bridge that the righteous cross, and even in their solitude, they are never without support.

Though the motives behind human relationships, including friendship and marriage, often stem from selfish desires, such relationships cannot endure if they are founded solely on personal gain. True love and affection come only when the foundation is built on faith, purity, love, and righteousness. Only such bonds remain intact and endure, and they provide not only peace and satisfaction but also immortality.

The Story of the Lovers

What has been shared thus far represents one side of the tale of love, and if one wishes to understand the other side—love’s relationship with God—there is much to contemplate. Love is a tale of the beloved, and it is in the beloved that its essence is realised. Lovers are those who bear the burden and suffering for their beloved. Their love for God brings them closer to Him, making them so attuned to His presence that they are willing to bear any hardship.

It is through their love and suffering that they awaken God’s presence in this world. These are the true lovers of God, who sacrifice all they have in the name of love. Just as the story of Prophet Ibrahim (Abraham) illustrates, they offer everything for God without hesitation. Similarly, Imam Hussein (peace be upon him) demonstrated this boundless love for God, even to the point of enduring immense trials on the day of Ashura.

On that day, Imam Hussein (a.s.), despite facing unspeakable pain and loss, remained unwavering in his devotion to God, showing that love for the divine surpasses all worldly attachments. His sacrifice in Karbala was the epitome of love, and his willingness to endure suffering for God’s sake brought him closer to the divine than any other.

The Sacrifice of Abraham and the Path of Love

It was not Abraham who released his sacrifice; it was Husayn, the son of Zahra, who led his beloved one to the altar and accepted him as a sacrifice, demonstrating to the world the ultimate end of love. This was done to separate those who claim to love from those who truly stand firm in love. He prepared the altar, and Husayn sent his children and loved ones to it. It was not Abraham sending his child; rather, it was a leader sending better soldiers and companions than his own children to the battlefield. It was not Abraham sending his beloved piece of flesh into the hands of his tender care; it was Husayn, who sent his brother’s children and his own, who were part of him, into the hands of the sharp swords of the evil executioners. It was not Abraham who laid his child upon the earth; rather, it was Husayn who embraced his infant child, who was six months old, and looked him in the eyes before taking him to the sacrifice for the sake of truth. It was not Ismael crying out, “Father, do not be shy of your son, strike your dagger at my throat!” Rather, it was Ali Asghar, who, after his throat was pierced with a three-pronged arrow that split his head open, smiled his innocent smile, and his joy was lost in the waves of blood.

This was not Abraham sending one to the altar; it was Husayn who, one by one, took seventy of his companions to the slaughter. It was he himself who threw himself beneath the swords, wearing an old cloak, which he tore apart with his own hands to declare to all: “O swords, if my grandfather Muhammad’s faith is revived by my death, then strike me, and I will begin this process from my own cloak!” How hard and soul-wrenching this was! The cries of “O grandfather, O Messenger of God” were displayed by Zaynab, showing the peak of this immense tragedy.

Love holds secret and hidden meanings that are considered the “secret” (Sirr). Those who possess ignorance and obstinacy, who have not traveled the path or gained experience, deny it and turn away from such words. But those who are knowledgeable about these matters hold them in great regard. Love is something concealed, which imagination cannot grasp, and the tongue becomes exhausted in attempting to express it. Love has signs that only the lover’s heart can receive. The signs that others, unfamiliar with them, deny, and their hearts do not find peace in them and cannot admit to them, but those who are knowledgeable and familiar with them cherish them deeply.

The most wondrous book of divine love is the tragedy of Imam Husayn in Karbala, where the Prophet of Love descended. He is the Prophet of Love, and Karbala is the manifestation of his divine love. Husayn, in the field of love, was the unique jewel of truth, the one who won the race over everyone and made himself the living embodiment of beauty, grandeur, and true love for God; as this is registered in the supplication of Arafah. In this supplication, Imam Husayn passionately declares: “O He who no one knows but He, O He who no one knows what He is but He, O He who none knows but He,” speaking of the essence of God and His identity and unity. Then he continues: “O my Master, who are You? You are the One who bestowed, You are the One who swore, You are the One who beautified.” This shows his closeness and union with God, continuously repeating “You, You,” and then, like lovers exchanging their intimate words, he says “I” and says: “I am the one who acknowledges my sins, I am the one who was greedy, I am the one who made mistakes, I am the one who intended.” He speaks both of God and himself, until in this prayer, he reaches a level where there is no longer “You” or “I,” and he says: “There is no god but You; Glory be to You, I have indeed been one of the wrongdoers. There is no god but You, Glory be to You, I am one of the seekers of forgiveness.” No; O God! It is not “I,” it is only “You.”

This supplication is practically demonstrated in Karbala, where Imam Husayn plays the full game of love, drinks the cup of unity, and this is why we call him “the Prophet of Love.” If the Prophet Muhammad (peace be upon him) is the seal of the messengers, and if his father, Imam Ali (peace be upon him), is the first and last Imam, the foundation of all authority, Imam Husayn is the Prophet of Love, and the Karbala of Imam Husayn is something none of God’s other saints have ever experienced. This is the characteristic of Imam Husayn, who on the Day of Ashura, stakes everything he has in the game of love. This is the game of love which is sometimes referred to as “pure loss.”

At noon on Ashura, his blessed beauty becomes heavenly, so much so that it seems as if God Himself has descended to the earth and to Karbala, and Husayn says: “O swords, take me.” This is the prayer of Arafah and Eid al-Adha! When the Imam says, “O swords, take me,” it is as if God Himself is in the land of Karbala. Here, there is no place for Abraham and Ismael (peace be upon them) who were replaced by a great sacrifice. On this day, Imam Husayn emptied all love within himself and brought truth in full stature to Karbala, and all the supplication of Arafah of Abā Abdullāh (peace be upon him) is manifested in Karbala.

Understanding and grasping the love of Imam Husayn and acknowledging the battleground of the lovers of Karbala is still beyond human comprehension today. People may only hear of the event of Karbala and the name of Husayn! It is hoped that Imam Husayn may guide all hearts to the world of love and open everyone’s eyes to this truth.

Karbala is the game of love. Love seeks the destruction of the lover, leading him to annihilation and calling him to perish until no self remains within the lover and he loses the game of love in that very sight! The lover, through the path of love, slowly begins to feel the downfall of his own self. Love is a field of downfall, but this downfall is not a fall into ruin, but an elevation to the sanctified realm and far beyond, to the station of the essence without any name or form.

The lover in the realm of definition does not desire anything except for God, and does not consider anything to be superior to Him, for He is the first and last, and no one precedes or follows Him. In the realm of indeterminacy, there is no description, and even the name of God becomes a form of definition. In the state of “no name,” this title ceases to exist, and “God” is referred to in terms of indeterminacy, and this exalted meaning is what the lover seeks.

The lover loves God and desires His pleasure, but their devotion and affection towards Him is not the pursuit of occupation; they care only for God and the Beloved, paying no heed to anything else. Their movement is driven by love and existence. The conscience is not independent of the lover’s will, but rather only the will of God is effective. Love transcends will and choice, and the lover has no will to desire God. Love is the essence of union, and the lover is one who has reached the Beloved. The lover is one who has attained union with the Beloved, and the one who has not reached their Beloved is a seeker. Therefore, longing is the pursuit of the Beloved, and love is the preservation of existence.

Love, with its fervor, longing, grief, and pain, refines the soul and grants it purity, as it polishes the human spirit with the painful file of suffering. It is this pain that enters the heart of love. Pain is specific to human beings, while the heavenly ones, the sacred beings, are not touched by it, though they too experience love. The pain is unique to earthly beings, for love’s truth directs them and with the help of tears and weeping, it places the philosopher’s stone of happiness within their hearts. The heart of the lover is the basin of their eyes, and the eye is but a manifestation of the lover’s heart. It is this heart and eye that, through a combination of tears, blood, and sorrow, create the water of life, heating the furnace of the human spirit and purifying it, making the lover so utterly absorbed in the Beloved that they bow to the dust in utter submission.

Crying is the lover’s sign, and the cure for the lover is tears. Prayer, supplication, and the game of love cannot happen without weeping and sighs. The lover on the path of the Beloved knows no peace, dignity, or courage—his bravery is nothing but submission.

The Reality of Wilayah

In its highest essence, “Wilayah” refers to the manifestation and appearance of the inner essence of existence and its divine attributes and actions, which are inherently accompanied by “love” and form the foundation of the structure of the mysticism of the beloved.

The term “Wila” signifies proximity and closeness to God and manifests through the servant’s divine reflection in four distinct forms: “Prophet,” “Messenger,” “Imam,” and “Caliph of God,” each appearing at different levels of existence. The truth of Wilayah is an inner essence, and the most prominent exemplifications of it are found in the divine and human aspects of the infallible or fallible lover and beloved. All the manifestations of existence and its phenomena possess a level of Wilayah, and it is the station of infallibility, which is the ultimate perfection of Wilayah, a state unique to the divine elect.

The anthology “Bala and Wilayah” is part of the “Collected Works of Nekoo’s Divan” and presents poetry related to the Ahl al-Bayt (the Infallible Household) in order to enhance the coherence of meaning and offer a clear vision and testimony of the poet’s pure origin, purity of lineage, and spiritual success. It is important to note that Wilayah holds an identity with each particularization, yet it transcends all stages. In the poetry of this anthology, it is referred to as “The Essence of ‘He'” or simply “He” as follows:

The robe is not what it seems, but the essence of “He,”
My robe is the essence itself, a mirror of “He.”

Since my annihilation is entirely in “He,”
The essence remains in His eternal existence.

Every flower’s fragrance is a manifestation of “He,”
And how delightful is the beauty of God’s visage.

The unity of “He” is the absolute unity,
In reality, every face is the face of God.*

Every existing thing is, in essence, “He,”
Whatever you drink, it is from His cup.*

I am in love, intoxicated, a mad heart,
I look to none but Him, and all else is mere illusion.

My love is filled with God’s light,
My love is for my master, Ali al-Murtada.

The love of Zahra (Fatimah) is my faith and belief,
My soul is immersed in the love of my Beloved.

This current anthology expounds on the true Islamic message, the prophetic law, and Shi’ite spirituality, narrating the story of Ali’s divine Wilayah and the manifestation of Fátimah’s devotion, progressing into spiritual realms beyond earthly ranks and positions. This mysticism has yet to be fully defined, and no prose or poetry has done it justice as it deserves.

The divine “Wilayah” is the spiritual essence that connects the divine manifestations, and it is the essence and knowledge of the perfect spiritual beings. The divine manifestation manifests in the forms of the fourteen infallible ones (the Ahl al-Bayt). This station, the ultimate station of Ali’s divinely perfected soul, also contains the eternal spiritual essence of the Creator.

The divinely initiated, elect ones possess this sacred Wilayah, the light that illuminates the souls of the seekers. This is the light that transcends creation and leads the way toward the unity of the divine. Thus, those who are capable of grasping the essence of the divine through Wilayah find their way illuminated by the same light that guided the prophets and saints.

They are the gatekeepers of the City of God, who, with a glance, unlock the hearts of men. They cause the butterflies of paradise to take flight with the beauty of their visage, and at the same time, they grant the permit to enter the hell of Divine Majesty. They are the source of the water of eternal life that quenches the parched lips of the thirsty. It is they who, from the Kingdom of Gardens, bring forth fruit for those who dwell in the ruins of knowledge, guiding them to the refuge of the Mountain of His Eternal Essence.

From the radiance of their vision, a river of light flows. With the call of Tawhid, they make the intellect abandon the transient world and, in the assembly of the Divine Breath, guide the soul to eternal survival. It is they who, aligned with the mysteries of the Divine, receive the absolute and the essence of every manifestation, the face of every book, and the true understanding of every word.

They are the hidden treasury of the Divine Kingdom, the vault of virtues of the terrestrial world, and the abode of the truths and the Muhammadan reality. The sacred spirit has found excellence through them.

“Every breath that comes to me, it is from Ali [the Imam]. Through his breath, my soul and heart are illuminated.
My soul is a manifestation of his soul, and my existence is a proof of his being.
A pure nature that was aligned with the will of God, manifested from the pure soul of Murtaza [Imam Ali].
From him, I received a noble nature that exalts me above both humans and spirits.
The apparent and hidden manifestation of Ali [Imam] speaks aloud: ‘O Master, Ali!'”

This collection is also, by tradition, a poetic compendium of the beloved’s knowledge that was initially presented in prose; may it open the path of the beloved ones towards enlightenment, God willing. This is not a discourse, nor a dialogue, nor a speech; it is He who speaks: “He is Ali [Imam], He is the Truth of Ali, He is, O Ali!”

The Nakedness of Love

One of the most significant poetic forms is the “rubai” (quatrain). Rubai is one of the highest poetic forms, characterized by brevity, coherence, and elegance. Its origin predates Islam, and it can encompass any topic or theme. A rubai can be romantic, philosophical, mystical, or dedicated to any other subject.

A rubai consists of four lines, where the first, second, and fourth lines must rhyme, and the third line’s rhyme is free. The rhythm of the rubai follows the pattern of “la hawla wa la quwwata illa billah” (“There is no power and no strength except with God”). The first two lines introduce the foundational principles, the third prepares the reader, and the fourth presents the main theme in an unadorned manner.

The Story of Love

A section of the poems in “Kulliyat Diwan-e-Neko” (the complete works of Neko) is written in the form of rubai. These rubai describe a heart burning with passion that, with one glance in childhood, saw the Truth and abandoned the world at that very moment. A person who, with haste, traversed the arduous path of love, pulled by the thorny obstacles of the terrestrial world, led towards the proximity and vision of the Divine. They reached a state beyond words—a state of disrobing the turban from the head, tearing the cloak from the body, casting off the sandals, leaving the mosque and the school, abandoning the tavern and the temple, leaving confusion behind, until they reached a desert called “Essence of He.”

In that state of pure emptiness, distant from any name or title, where laughter echoes from the peaks, they have become so detached that “detachment” and “departure” no longer apply, and even “leaving” has become irrelevant. They settled upon a massive rock called “Majesty,” pitched their tent on its peak, and leaned on the pillar of extinction, intoxicated by the vision.

The rubai in “Kulliyat Diwan-e-Neko” describe the heights I have seen from above, and the search I undertook with a keen and swift gaze. In these poems, I narrate my loneliness—just as I am alone, and just as I am free, in complete abandonment. The fire of sorrow and hidden pain has turned my soul into ashes and cast them to the wind. There, I became intoxicated by pure wine, cleansed in the honey of love, and made endless circles around “His Existence.”

These rubai reflect some of my timeless, spontaneous views, which have emerged from the depths of extinction and the emanations of permanence. I have risen, past fate and grace, with the flute-like sound of a solo melody in the solitude of the heart, making my heart wonder.

The cry of these rubai is a clear, resonant sound, a loud and distinct cry, calling everywhere, in all directions, from the boundless grace of the “always and everywhere revealed.” This cry causes the gazelles of the terrestrial world, the nightingales of the celestial realm, the moon-faced ones of the divine field, the phoenixes of the divine cosmos, and the listeners of all celestial music to dance in rapture.

Throughout these rubai, I have consistently spoken of “love”—love that flows through each word, each line, and each quatrain, just as our God is a God of love and has created through love. It is love through which He chose a lover as a prophet, the same love with which He bestowed Zahra [the Prophet’s daughter] as His consort, and began creation with the light of Ali [Imam Ali]. When He uttered “O Ali,” love began.

Miracles of Love

The truth is that the world and the terrestrial realm, apart from the love of the Divine, are but fleeting dreams that pass quickly. Only love for God and His creatures endures. A lover who can bear the affection of God and His creatures will offer their soul with complete sincerity. This lover, who has reached the essence of the Divine, has no other concern but God and His creations.

Love is not mere affection or attachment; it is the complete immersion in the Essence. Only those who have reached the essence of the Divine can experience true love. A lover who is immersed in love will not be perturbed by worldly distractions. Their heart, completely filled with the Divine, is freed from the afflictions of the mundane.

The miracle of love is that it purges from the soul every trace of hatred, doubt, anger, jealousy, and selfishness. It removes from the heart every ailment of the self and purifies the soul. The soul that has not embraced love is inclined towards negativity, whereas a heart that has been purified by love will see everything with the eyes of purity, finding beauty in everything and everyone.

The First Step is the True Step

The first step is the true one, without which the journey is flawed. Every imperfection in your being arises from this lack of a true direction.

Let go of all that you hold in your mind, for without the Beloved, the world is filled with sorrow and pain.

The Heart Blossoms in Certainty

The heart, once certain, finds joy, while everything else becomes inconsequential. The time to blossom is now—seize the moment before it slips away. Rest from the restless motions of life, for all you have is what is destined for you.

Beyond the Self and the World

Let go of the self, the other, and the distinctions you create. Let go of all gatherings, temples, and monasteries. Choose the Divine, sit before Him, and in His presence, become absorbed, as the righteous are.

I Have Become Mad from the Deception of the Eternal Teacher

I have lost my mind due to the deception of the Eternal Teacher. The manifestation He revealed in the idols of Lat and Hubal has left me bewildered. If there is no artistry in His manifestation, what then is this battlefield? What has happened to us under the dominion of Satan’s tricks?

We are the devoted ones, I swear by your soul, we are under His protection. For the sake of God, we lay our hearts on the line, in His service, offering our very lives.

The Power of Goodness and the Magic of Love

In the following quatrains, the divine theme of passionate love is evident:

What feeling arises when lips meet lips,
When the soul is in the hands of the Beloved?
Surrender your heart to the stroke of His plectrum,
What joy arises from His touch on the strings of life?

The Universe Is Painted with Beauty

The entire realm reflects the beauty of existence, and every inch of the kingdom is imbued with His light. Hell is the heart that is distant from God, while paradise is the heart that is filled with His generosity.

With Love, I Journey Through the World

With love, I wander through the visible world,
With love, I move between presence and absence.
Love is the force driving my existence,
Love is the overseer of my heart and soul.

The Unspoken Message of Love

One of the most beautiful and evocative quatrains is the one that contains an implicit, yet clear message:

You gave my heart to hardship, so now witness it,
Come into the solitude of my heart and find me.
I am not a stranger, so do not be a stranger to me,
Come uninvited, and with your love, make me whole!

The Poetic Flow of the Divine

The entirety of the poetry found in this collection is a spontaneous outpouring of the soul. This does not mean that the clarity of these works has not been shaped by deliberate craft and effort, but rather that their spontaneity dominates, giving the essence of divine love precedence over mere poetry. In these verses, the divine is portrayed with such beauty and elegance that they transcend the limitations of language and touch the heart directly, embodying the purity of a lover’s devotion to the Beloved.

The Essence of the Divine Through Love

Love is pure and without desire. It is a love that does not seek reward or gain, and it is the path of the beloved, the path walked by the true lovers of the Divine. This pure love can be attained in a clear and straightforward way. It is the love described in the following prayer: “O God, bless Muhammad and his family… and guide me towards Your love, making the path to it easy, completing my happiness in both this world and the Hereafter.”

This path is comprised of three essential stages: the cutting off of attachment to others, the cutting off of attachment to oneself, and the cutting off of attachment to God Himself. All these stages can be summarized in a single word: pure love.

The Reality of Love Without Desire

A lover, one who seeks the pure essence of love, finds fulfillment not in the material or the worldly but in the eternal, without expectation or yearning for anything in return. This form of love transcends worldly attachments and becomes a source of peace and eternal connection with the Divine.

The Evolution of Love

To attain this pure love, one must pass through three stages, a progressive and inward journey that begins with severing attachment to others, then to oneself, and ultimately to the Divine. The one who loves purely and without expectation is beyond the confines of worldly desires, and they become a reflection of the eternal truth.

When a beloved guardian accepts and chooses a disciple, they impose upon them various pains, including those of separation, sorrow, and distress. They immerse the disciple in a forge of love and devotion, shaping them into a new form. Such experiences, which involve burning, fervour, longing, pain, and separation, not only bring about a transformation but are akin to the hammer that strikes a piece of molten iron, shaping it. The pain and suffering that one must endure are essential for taming the soul. Beloved guardians are like blacksmith’s forges, melting every substance to purge its impurities and separate its pure essence, enabling each individual to realise their “self” and attain “truth” and “justice.” This is a characteristic of human beings—without it, they are prone to hypocrisy, deceit, and pretension, wearing a false mask and playing a role that is not truly their own.

To understand the nurturing of a love-centered guardian, one must compare it to a surgical operation. For surgery, general or local anaesthesia is necessary; otherwise, no one could endure the pain of the operation, even if it is merely to remove a corn from the foot. Surgery requires delicate precision and is a specialised field that few doctors master. The work of a spiritual scholar and a beloved guardian, who seeks to remove the attachment to the mundane world from a patient without them feeling any pain, is similar. How can one bring a person to the slaughter and sever their head from their body? How can one separate all the wealth, allure, and charms of the world from someone’s heart without them speaking a word? It is clear that the lament of such a person would shake the world, but they remain calm and silent, their tears silently flowing down their cheeks. A master who wishes to perform such a surgery on a patient uses a substance called “love” for anaesthesia, pouring so much affection into the individual that they forget the world and detach from it. After this, the master places the surgical scalpel and forceps in the hands of the individual, saying, “I am concerned for you; but in this furnace and difficult path, there is much good. You must pass through this fire, and this passage through the fire is obligatory. I only have you; I am concerned for you, but the hardships within this furnace will show you the way to happiness. I do not pray for your health; rather, I await the moment when I will see you on the other side of the fire, eagerly counting the moments for your blossoming.”

This love is far stronger than any intoxicating or anaesthetic substance, removing the discomfort of the operation and making it possible to detach from the worldly attachment. A surgical operation of the heart is not like surgery on the kidney or heart, which can be completed in a few hours with a few days of special care. Rather, the surgery of the heart takes years. Some require two, four, or even seven years, and some remain untreated no matter how much surgery is performed, because as they age, their movement slows down, and they can no longer endure the operation. A great deal of love is required for a gardener to make a flower bloom, but the autumn that they themselves experience wilts all the flowers! In this tragic tale, is the buyer God, or someone else?

How does Imam Ali (A.S.), with all his greatness, separate himself from the world and cry out in his will, praying, “May God take me from you and impose someone worse than me upon you, and may He take you from me and grant me someone better than you”? How does God press these great ones in the mundane world, diminishing their strength until they are content with their early death and ask for it?

God sacrifices everyone, separating all the mundane attachments from their hearts and even from their limbs, choosing the pure essence for Himself. Separating and surgically removing the mundane world is difficult, but God is skilled in His work. On this path, some individuals willingly accept God’s scalpel, and some become the very scalpel of the Divine. The latter group are deeply in love; otherwise, detaching from the mundane world—a world that is a part of their very being—is not easy. The lover of the sword of Imam Ali (A.S.) surrounds his spouse in such a way that one cannot even speak of it! The mundane world presses on everything and everyone—whether it is a mountain or Imam Ali (A.S.).

The love-centered and merciful nurturing of a beloved guardian creates a volcanic eruption within a person’s innate qualities, causing both good and bad traits to emerge. What is stored within the lover’s essence becomes manifest. This is something that cannot be achieved without the path of love, for innate qualities are hidden beneath layers of worldly desires, influences from parents, environment, time, place, and age. The younger one turns to love and mercy, the more easily they discover their true essence and become their “self,” but the older one gets, the more strenuous and painful the effort becomes. Approaching the nurturing of the people of love and mercy in adulthood is extremely dangerous because enduring the pain they impose is exceedingly difficult. If someone has a great deal of impurity within them, and these impurities have settled in their soul, when they try to enter the gate of mercy and love, the more they are struck by the hammer of adversity, the more they resist, and the hardships exhaust and frustrate them. This is why one cannot approach this path without an experienced guide; the trials, difficulties, passions, pains, and problems remove peace and weaken the nerves.

When the soul experiences harsh and terrifying blows, it becomes self-aware and filled with doubt, frightened of the future ahead. This type of nurturing requires great precision, and the skilled master must strive in their approach to ensure that the disciple discards everything that is not the truth. This begins with compulsion and eventually leads to voluntary surrender, so that the soul becomes firmly grounded in truth and detached from everything but the Divine. Compulsion is only for beginners. “The non-truth” includes even good things; therefore, to tame the soul, one must even detach from good qualities and perfection, continuously evaluating and measuring the level of love in order to gauge the disciple’s progress. In the examination of virtues, the soul often employs various tricks, which will be addressed in due time.

A soul that undergoes the blows and psychological attacks prescribed by a beloved guardian gradually no longer wishes to make decisions for itself and achieves complete detachment from anything other than the Divine. So much so that even if it is beaten with a stick, it will no longer pursue worldly solutions. However, if a soul is easily angered, engages in backbiting, or slanders others, it remains a wild and untamed beast, ready to tear others apart at the slightest provocation. When the soul achieves detachment from everything, it no longer sees anything and becomes free of attachments, no longer bound to anything. It no longer trembles at the sound of coins jingling or the sight of money. The poisonous wound of inferiority and the pain of longing are eradicated through the sharp surgical scalpel of self-discipline. At this point, the soul’s hatred for the enemies of God is out of duty, not personal enmity, and it no longer bears grudges. It reconciles with everyone and gains the ability to forgive and offer self-sacrifice. This is the beginning of the second stage—detaching the soul from worldly desires.

The divine friend (Wali) cannot withdraw from the people, for God has entrusted him with their affairs. However, the people, unaware, do not obey and submit to him. He sees that it is not himself who speaks with them and guides them, but the people cannot perceive this, as they are either ignorant or negligent. He witnesses himself walking in the footsteps of the truth, yet others do not follow him. He sees that he calls them with love, yet they are immersed in their own limited reason and well-known deceitful tactics. This ignorance and negligence, which encompasses everything and everyone, immobilizes the divine friends. In the spiritual realm, however, the divine friend gradually takes on the responsibility of God’s creation and cannot neglect them.

Someone who is absorbed in the divine essence does not seek anything from God and can say: “I did not worship You out of fear of Your Hell, nor out of desire for Your Paradise, but I found You deserving of worship, so I worshipped You.” (A well-known quote from Islamic tradition). Whoever possesses the courage to say such words, nothing is too difficult for him, not even the lifting of the gates of Khaybar! Courage is found in those who, like the Commander of the Faithful (Ali), in the presence of God, speak boldly with God, expressing such fervor, having drunk the cup of affliction fully and completely.

The divine friend, when in a state of loneliness and abandonment, is not seen by others. While he perceives the state of all people and knows what is beneficial for them, no one listens to him; the people are not with him. On the other hand, he desires to be with the essence of God but does not reach it either. This is why he perceives himself as a stranger. He is alone in this world and in the hereafter, and even the inhabitants of Paradise do not understand his state, as they are preoccupied with the pleasures of Paradise and its rivers.

This form of estrangement is external and not to be mistaken as the divine friend remaining silent. He comes amongst the community and makes himself visible, yet no one believes in him; he becomes lonely and isolated. He becomes distant from both the people and God, for when he looks, he perceives that what he sees is not the truth. He loses his ‘self’ and realizes that his ‘self’ is not the truth, for he is in pursuit of the essence, traversing the realm of attributes. At this point, he becomes a stranger, and his heart finds no peace, overwhelmed by a sense of helplessness. He sees himself as an orphan, a stranger, without support or wealth, and in one word, he is without peace. Neither is he the essence nor the creation, nor even himself. He does not wish for his own existence, nor does he seek anything else, nor can he find God. When the mercy of the Most Merciful touches him, he finds the ground beneath his feet empty, and he has no firm place to hold onto. This is why he becomes ‘drowned,’ and who knows what drowning truly means? Only the one who has been submerged by the powerful waves of the sea and has been saved at the last moment understands it. Drowning is the peak of estrangement. The seeker, in this state of estrangement, is outwardly visible; but the one who is drowned becomes invisible. This stage is known as ‘drowning,’ not confusion or aimlessness. The seeker in this state does not experience confusion; he knows one thing: that neither he, nor the people, nor the God he seeks are the essence, and he does not possess the essence within himself. In the state of drowning, his heart shatters, and his existence crumbles. As he enters into obscurity, his distractions and uncertainties vanish, and wherever he looks, he sees that it is not the truth, and his hands are unable to grasp anything.

After drowning, he enters into a state of ‘absence,’ meaning he becomes lost. Drowning is the sea that submerges him, but in absence, there is no sea or water; it is dry and devoid of moisture. In absence, he sees no one, yet as he reaches this stage, the truth begins to manifest before him, and the essence reveals itself to him. The one who enters into absence experiences the ultimate loneliness, as though he alone bears the weight of it. To survive this, he must have an exceedingly vast and open heart, such that the oceans of the world fit within it, and the divine throne, with all its vastness, finds a place in the corner of his heart.

The Strength of the Divine Friend

The afflictions of the divine essence, estrangement, drowning, and absence empower the divine friend, enabling him to gain ‘ability’ (tamkīn) and to grow in love for the Divine and draw near to Him. It is here that he attains true ‘friendship’ with God. After this, the divine friend enters into ‘realities,’ meaning that the truths of existence manifest through him. He gains the power to accomplish any task. When the divine friend reaches tamkīn, he receives judgments directly from God. Only one who has undergone all necessary afflictions can be entrusted with such judgments. At this stage, he sees that if he does not see, it would be better for him. At this level, whatever he conceives in his heart, it manifests immediately, and any power he contemplates becomes real within him. This is the highest stage of ‘tamkīn.’

The complete divine friends possess such ability that their thoughts translate into actualization. However, they control their thoughts and intentions, not using them for trivial or unnatural purposes, but rather, they reserve their power to bear the immense burden of ‘unity’ (tawḥīd). They understand that everything belongs to the Creator and should be entrusted to Him.

Unity of Essence

The emergence of ability and power means that the divine friend has drawn near to God and achieved union with Him. However, this union—though it can appear publicly—is not accompanied by the direct vision of the Divine essence, although the divine attributes are perceived. It is after this that the divine friend reaches the vision of the essence. This vision is the result of the afflictions he has endured on the path of the spiritual journey.

Upon reaching God, the soul of the seeker acquires the attributes of the Divine and tastes the essence of God. His reality—no longer his own—is now the reality of the Divine. The seeker is taken through numerous trials, rising and falling through the ranks of divine attributes, encountering both unions and separations, until he becomes solidified and no longer possesses a personal ‘I.’ He becomes united with the Divine to such an extent that he can truly say: “I am the names of the Most Beautiful.” It is in this state that he completes the noble qualities of ethics, as the Prophet Muhammad (PBUH) said: “I have been sent to complete the noble traits of character.” This is the true manifestation of the prophetic mission.

“How blissful is the day when the heart is immersed in God! The voice of the heart is the voice of the familiar.”

The heart, distant from the foreign and in companionship with the Divine, rests, unburdened by both realms.

Translating mystical meanings into the structure of a song, with its vastness, is difficult. However, this artistic language can express the epistemology of the poet in a way that is freer than prose, untethered by the barbs of the malicious. It unveils secrets that, at times, appear too elusive for those bound by surface-level interpretations. Though these individuals may be of great worldly wisdom, their small vessels cannot bear the ocean’s vastness, and they soon become overheated and broken:

“I have not seen any seeker of truth in this world, though the righteous in the world are not few! But the difference between the two is this: one is like a sea, the other merely a drop.”

However, the story of the love of this heart is not a contemporary tale; its freshness and vitality are eternal:

“O God, I have bound my heart to You, for being with You is far better. I have passed beyond the tumult of the times, for from the very beginning, my heart was captivated by You, and it will remain so until the end.”

A heart that, beyond the appearance of particles, smells only of purity:

“If the rose is famous for its colour, my heart is familiar with its hue. My heart, a lover of flowers, came into this world with its gaze fixed on the beauty of the flower.”

“When will my two eyes, O Lord, see anything but You? How can the sorrows of this world reside in my heart?”

I am captivated by You; perhaps one day, my heart will harvest the blossoming smiles from Your gaze.

The discourse on the heart and love reaches its conclusion with the following couplet — the last song in the Divan of Nekoo. The choice of this final poem is significant, as it encapsulates the pinnacle of poetic imagination. It beautifully intertwines the concept of detachment with the sensory fusion of form and content:

“Release me from both worlds, woe to me, woe! My entire being has slipped out of place. I do not know what happened to my heart, but with a sigh, my heart severed from the world like the string of a flute.”