The Tale of Love

The Cry of Love: The Tale of Love

Bibliographic Information:

• Author: Mohammad Reza Nokonam (b. 1327)
• Title: The Cry of Love: A Reflection on the Essentials of Mystical Poetry / Mohammad Reza Nokonam
• Publisher: Islamshahr: Sobhe Farda Publications, 1393 (2014)
• Physical Description: 115 pages; 11 x 21 cm
• Series: Collected Works; Volume 49
• ISBN: 978-600-7347-45-4
• Price: 40,000 Rial
• Library of Congress Classification: PIR3555/N4 N8 1393
• Dewey Decimal Classification: 891.5380093
• National Bibliography Number: 3679115

Notes:

• The title on the back cover in English: Cry for Love.
• Previous edition: Zuhur-e Shafaq (2007).
• Second edition.
• The bibliography is provided as footnotes.
• The subtitle: A Reflection on the Essentials of Mystical Poetry.

Foreword

Praise be to God, Lord of the worlds, and peace and blessings be upon Muhammad and his pure family, and may eternal damnation be upon all their enemies.

Mysticism is a world full of mystery, complexity, and, at the same time, immense beauty, with “love” being its essence. The best expression of mysticism, which can translate love into human language, is “poetry.” And in the sweet Persian language, which has a wealth of scientific, philosophical, and emotional expressions, it can successfully achieve this purpose.

Unfortunately, genuine mysticism, which is free from adornments and is in line with the teachings of the Shi’a faith and the doctrinal principles of the Ahl al-Bayt (the family of the Prophet), is rarely found. One of our concerns has been to fill this gap, both in prose and poetry, by presenting texts of Islamic mysticism that align with a philosophical worldview and intellectual data, depicting a form of mysticism that is both realistic and not in conflict with reason.

This book introduces part of that effort, explaining its origins, which trace back to ancient times, and presents the poetic collections and their features and objectives.

The book begins by addressing the nature of mysticism and delves into some of the major epistemological issues. Among the most important mystical themes discussed are the stages of unity, especially collective unity and the personal unity of existence. Attaining this is exclusive to the beloved mystics, and this work explores it in detail—an issue frequently mentioned in our poetic collections.

The book also touches upon the light and authority of the Ahl al-Bayt, explaining their meanings and concepts, distancing them from exaggeration, and portraying the full manifestation of God, especially through the five infallible ones (the Ahl al-Bayt), in simple poetic language.

Moreover, this book elaborates on our unique approach to practical mysticism, termed “the abandonment of worldly desires” or “pure love.” This method emphasizes the idea that: “One prosperous land is enough,” and “True love appears when it is solely motivated by love.”

This approach recommends the abandonment of desire for self, for others, and for God. These are stages that require great attention and are not easily comprehended, let alone realized.

In this book, we also highlight some critiques directed at the mystical poetic works, especially those of Hafez, who holds a prominent place in public regard. We address the content deficiencies in Hafez’s ghazals in a poetic collection titled Naghde Safi (Pure Critique) and offer a poetic critique of Hafez’s mystical verses.

Praise belongs to God.

Mysticism and Unity

Human thought has undergone various transformations throughout history, leading to a variety of worldviews about the phenomena of existence. Among the most complex of these thoughts can be found in the world of Islam, with the wide array of individuals, thoughts, sects, and schools of thought, as well as the historical periods that have shaped Islamic thought. These can generally be categorized into three major domains: theological thought, philosophical ideas, and mystical insights. Here, we will focus on Shi’a mysticism and the study of certain mystical perspectives from Muslim mystics, particularly in the realm of mystical poetry.

Mysticism is the vision and reception of the Divine without any conceptualization. It is a direct encounter with the Divine in all its forms and manifestations. The Divine appears in every atom, in every aspect of creation, and mysticism reveals that through all these appearances, it is God who manifests: “You are the One who has revealed Yourself to me in every thing, and I see You clearly in every phenomenon. You are the visible One in all things” (a paraphrase of mystical sentiments). Those who have attained unity with God turn their back on the material world, abandon worldly concerns, and pursue annihilation in the Divine, abandoning all self-consciousness and walking in love towards the Beloved.

This type of mystical unity is filled with presence and witnessing. The value of words and theoretical knowledge is considered only as a preliminary step, while those who have transcended this realm and reached pure existence should be seen as the true fountainheads of mysticism.

Stages of Unity

Unity (Tawhid) can be considered to have four stages:

1. General Conceptualization
2. Detailed Conceptualization
3. General Exemplification
4. Detailed Exemplification

These stages represent a gradual process, where the quality of unity improves but the quantity diminishes as one moves through the stages.

Collective Unity (Tawhid Jama’i)

Higher than the intermediate stage of unity is “Collective Unity,” which represents the highest level of worship and is exclusive to those few individuals whose spiritual station surpasses all others. They are few in number and incomparable in quality. This collective unity aligns with the exalted thoughts of the infallible Ahl al-Bayt, exemplifying not only a theoretical belief but a realized, practical truth. It is a unity that transcends mere conceptual understanding, and those who embody this unity do so with deep belief and intellectual clarity, coupled with a passionate devotion to the Divine.

My neck is burdened by the weight of my sins, and I am the poorest of the poor in Your presence. I am afflicted by hardships so heavy and unbearable that the weight of this burden causes me immense pain.

These are just a few expressions from the precious words of the Infallible Ones, peace be upon them, in their supplications to the Lord of Needs. A comprehensive explanation of these phrases is beyond the capacity of pen and tongue, and there are many other statements, emanating from their profound intellect, that unfortunately have not reached us. However, throughout these utterances, there is nothing but humility, poverty, and entreaty, alongside reverence towards the Supreme Divine. At the same time, they regarded the world and its manifestations as nothing but illusions and fantasies.

Despite their immense spiritual and mystical perfection, the Infallible Ones speak of their deficiencies, and despite their vast selflessness, they still lament before God. Even with their profound knowledge, they cry out against ignorance and heedlessness, and despite their boundless existence, they supplicate for relief from limitation and servitude before the Truth.

They do not consider the world and its manifestations to be worthless, nor do they view the appearances of God as mere illusions, for they acknowledge that all existence is derived from God, and they regard creation as nothing but the manifestation of His presence. They do not, however, consider themselves to be a unique identity within this proximity, even though in the domain of God’s power, they may present themselves as the possessors of the sacred sites of Mecca, Mina, and Safa.

How fortunate is the person whose speech, thoughts, actions, and ideals are so refined, whose way of life, efforts, responsibilities, and work are inspired by these divine educators. These Infallible Ones should always serve as the guiding light for one’s personal and social life. This is the essence of Shi’ism, the truth of the Shia faith, and the ideal of humanity, which will be realized through the advancement and perfection of Islamic teachings.

The Ontological Wilayah

Contemplation on the hidden realms of the Fourteen Infallibles, peace be upon them, and their special position in the series of divine manifestations of existence, will bring the sharpest intellect to its knees. Only a luminous intellect and a heart that has found its way can catch even a glimpse of their boundless virtues.

Understanding the spiritual radiance of the Infallible Ones and their unique essence is one of the most difficult and complex discussions within the realm of authority (wilayah). Many of its truths are expressed symbolically and in a manner of allusion, which, for those familiar with this symbolic language and for the people of meaning, conveys far more than direct speech. We have incorporated some of these narrations in our own mystical poetry, which are collected in a work titled “Divan of Wilayah.”

It should be noted that the Infallible Ones should not be reduced to a few qualities related to virtuous actions. For instance, one may say that Imam Ali, peace be upon him, was the one who single-handedly uprooted the gate of Khaybar, defeated the likes of Abd al-Wudd, helped countless poor people, never took personal benefits from the public treasury, made excellent judgments, and fought alongside the Prophet Muhammad, peace be upon him, in all battles. These are indeed great acts, but none of them fully encompass the true greatness of his character, nor do they express the true light of his essence. Such qualities can, to a degree, be seen in other virtuous individuals. However, Imam Ali, peace be upon him, is a being who left no room for the reality of others, and it is only the recognition of his true essence and spiritual and philosophical nature that can shed light on his real position. We must engage in extensive discussions to better assess these true and comprehensive qualities.

In this regard, further exploration is required to understand these qualities more thoroughly. These traits alone are not enough to define his true position, and only through extensive study can one begin to grasp his infinite identity. As such, a great deal of effort is required to acknowledge the true divine and otherworldly attributes of the Infallible Ones, especially of the Seal of the Prophets, Muhammad, peace be upon him, so that their full recognition can be achieved.

The essence of “Wilayah” is among the fundamental pillars of Islamic belief, representing one of the core elements of divine teachings and the very centre of religion in Islam.

The Two Facets of Wilayah

There are two primary aspects of Wilayah that require our attention: one is the conceptual aspect, and the other is its actual manifestation. These two aspects reveal the truth of the authority of the Infallible Ones and the specific individuals who embody this truth.

The concept of the spiritual and ontological reality of Wilayah, and the manner in which this is embodied in certain individuals, and its associated effects and characteristics, are topics that demand extensive spiritual and intellectual exploration. We have addressed these topics in greater depth in independent works, and also within our “Red Journey” series, where we explain this spiritual reality.

The Spiritual Power of the Infallibles

The recognition of the true Wilayah requires an understanding of the ontological relation of beings to the divine. Only the rightful divine leaders can fully grasp the realms of this power. One can only approach these positions through acquisition and spiritual discipline, and through this path, they may come to experience these high stations. Mere discussions and debates do not suffice for experiencing these realities, for one cannot smell the fragrance of a flower from just talking about it.

This process of approaching the divine status requires a purity of heart, a deep connection to the soul, and above all, an immense love that propels the seeker. We have elaborated on these two key elements, purity and love, in separate works of ours.

The truth of Wilayah is intrinsic to the essence of all beings. It manifests throughout creation and is at the core of the universe, linking all beings to God. As such, Wilayah is not just a conceptual attribute of the Infallible Ones, but rather an ontological presence that is both the essence of God and the manifestation of His divine names and attributes.

The divine Wilayah, as it appears in the Infallible Ones, is a reflection of the eternal and necessary essence of God’s existence. These beings are reflections of God’s essence and possess all of His divine names and attributes. Thus, while these individuals may be pure and sinless, their existence is still interdependent on the divine. Their ultimate source is God, and they are manifestations of divine light, not independent entities.

The Spiritual Journey and Purity of Intention

A critical aspect of the spiritual journey within Shia mysticism is the notion of “abandoning desire.” In seeking union with the divine, the seeker must shed all desires for worldly things. To do so, the seeker must not only detach from external desires but also renounce personal desires and desires for the divine.

True mysticism involves an absence of desire in all its forms—whether for worldly gain, self-interest, or even for proximity to God. It requires the seeker to act purely out of love, not out of a desire for reward or fear of punishment. This pure love for God is what sets true mystics apart and enables them to attain the highest spiritual stations.

As previously mentioned, the mystical writings following the Sheikh are nothing more than explanations and expansions of his ideas. After the two books, Fusus al-Hikam and Al-Futuhat al-Makkiyya, which are the works of the great Sheikh Ibn Arabi, no significant innovations can be observed in the books written in mysticism, which are also relatively few in number. Unfortunately, many mysticism students are merely beginners in the field, content to memorise what is written in books without offering fresh or creative thoughts of their own. Such individuals have contributed to the imitation in Islamic mysticism, causing great harm to the field. These students of mysticism, who are attached to the tradition without offering anything new, merely repeat what others have said, without engaging in their own thinking, research, effort, or pursuit. They are simply guardians and trustees of the heritage of past generations, without contributing to its growth, development, or elevation.

Imitation in mysticism has led to the repetition of concepts found in poetry collections, much like the repetitive styles of poetry themselves. By reading a single poetic collection, one becomes aware of all that other learned poets have said, with the only novelty being the use of literary devices. Furthermore, poets, with their reliance on the thoughts of others, have at times repeated incorrect concepts in their poems.

Currently, there is no comprehensive, clear, and scientifically sound text in Islamic mysticism. For instance, while the writings of Ibn Arabi and Qunawi are among the best mystical texts, they contain numerous theological, philosophical, mystical, religious, and logical issues. None of the texts offer a refined, comprehensive, and complete Shiite, Vali-based, philosophical, or doctrinal understanding. These issues have also infiltrated the poetry collections of poets who followed their thoughts, and if enthusiasts of this knowledge take the path of imitation, they too will fall into the trap of the erroneous ideas of these figures.

Although our mysticism has a lofty and impressive stature, it is unfortunately entangled in futile and repetitive discussions, baseless statements, deviations, and misrepresentations that have inflicted significant damage on this science, which is regarded as both the mother and bride of sciences.

Many of the sources and foundational issues of mysticism are corrupted, baseless transmissions and weak, unsubstantiated arguments intertwined with prejudice and egocentrism. These are mostly theological and heretical beliefs, which have tarnished the outward appearance of divine mysticism.

Mysticism and Isolation

The great Islamic mystics, despite their profound care and precision in the issues and principles of gnosis, have far outpaced others in their understanding of existence and high divine knowledge. They have always been pioneers of deep mystical insights and have influenced others—no matter who they were—in matters of belief. Yet, they themselves have regrettably been entangled in tragic social, political, and cultural events.

The confusion, isolation, negative asceticism, and indifference towards material aspects of the world, which are strongly encouraged in many poetic collections, have deprived these poets and their followers of a clear path and method. Consequently, they have not been pioneers in any social movement. A mysticism led by mystics has failed to contribute effectively to any social aspect, and on the contrary, they have secluded themselves, making isolation their retreat, like a cage or a place for spiritual seclusion and lengthy periods of solitude.

Even in mystical research, mystics have been isolated and solitary in their intellectual and religious inquiries. They thought in isolation, wrote alone, and only discussed matters with their disciples, without engaging in scientific collaboration with their peers or competitors. This lack of collaboration hindered their ability to train potential mystics and render mysticism a social and public pursuit. The result was that many were deprived of the higher levels of spiritual knowledge, and this elevated knowledge was only available to a select few.

One might attribute some of the widespread misfortunes in the contemporary world to the isolationist and world-denying tendencies of mystics, sages, and scholars of this kind.

What if someone could be a mystic and simultaneously be among the people, participating in politics and warfare, instead of being in a corner of seclusion, detached from society, sometimes surrounded by smoke, hashish, and narcotics?

What if a mystic were able to guide the community, lead society, and be a judge, a trader, a lawyer, a minister, or a ruler, in addition to being a mystic? Mysticism detached from society requires no effort. But can mysticism truly be about abandoning all manifestations of divine beauty and glory? Is not this material world itself a manifestation of God’s names and attributes? What if everyone in the world were to become a mystic, not based on emptiness or nothingness, but grounded in truth and reality? Could such mysticism fulfill its true role in society, or does it, in fact, consider itself unrelated to society? Is the vast edifice of mysticism built on the foundation of nothingness, illusion, and the teachings of Ibn Arabi regarding creation? Has colonialism—this wicked spectre—unwittingly snared these pious people, transforming their great unity into a state of disunity, deviation, and stagnation? Could “being yourself” be considered polytheism? Has this mysticism, self-proclaimed as knowledge, deprived itself of understanding the world and society?

Can a mysticism that is so isolated, like the potter who owns broken pots, truly be called mysticism? Can such a state, where mysticism has become just a name without substance, be regarded as true mysticism? Is it not the case that lethargy, stagnation, and laziness have no place in mysticism? Never! Unfortunately, however, the history of mysticism is filled with the silence and seclusion of many mystics.

A person may be enamoured with mysticism, love, and unity, drinking from the cup of affection and devotion, walking along the path of divine guidance. But this cannot be in emptiness, in nothingness, in illusion, or in isolation. Mysticism is knowledge and awareness, a state of wakefulness. But true knowledge, awareness, and wakefulness pertain to the truth of existence, the reality of the world, God, and everything, all of which are manifestations of His names and attributes. Mysticism and reflection must be based on truth, reality, and societal engagement. A mystic must be active and responsible within society, not retreat into isolation.

The mystical practices of contemplation and reflection should be embodied in all aspects of society—at home, in the mosque, in the workplace, and in the fields of struggle. The mystic must be compassionate, but also a fighter, a warrior, and a courageous soul. Their place of worship and reflection should not be isolated from the world; rather, it should be within society, actively engaged in the work and struggles of life. The mystic should not leave society in the hands of the ignorant and the wicked. Instead, they must contribute to society with the strength of their faith, making it an oasis of mysticism. The goal is for mysticism to permeate all of society, not just exist in the individual.

The mystic must be active, responsible, and a leader in society. In a truly monotheistic society, a mystic should be a judge, and a judge should be a mystic. A mystic must be a lawyer, a lawyer must be a mystic, a ruler must be a mystic, and the ultimate truth is this: mysticism is the truth, but isolation is false. Mysticism is the truth, but loneliness is false, a falsehood that many of our predecessors, whether consciously or unconsciously, fell into, and one that we must avoid repeating.

It is essential that no knowledgeable Muslim, regardless of their beliefs, isolates themselves from their fellow humans, for this will prevent them from achieving true understanding and fulfilling their duties to their community.

May the day come when the whisper of reflection and the sound of mysticism merge with the power of righteousness and arms in the struggle for justice, bringing an end to polytheism and idol-worship and eradicating the evil forces of colonization from our world. May it be the day when mystics, as the defenders of religion and protectors of the Muslim community, rise to lead with true mysticism, untainted by superficiality and the distortions of colonialism.

The encouragement of isolationism, the practices of asceticism, and the lifestyle of wandering dervishes in many mystical texts—both prose and verse—is unfortunate. These works, despite the subtle and delicate reflections they contain, are often filled with superfluous discussions, repetitive thoughts, and unfounded philosophies that lead to confusion and misguidance for any newcomers.

True theistic mysticism, the essence of human life, has regrettably been captured by colonial forces, and as a result, this divine gift has become tainted with superficiality, false displays, and innovations that obscure its true nature. Alongside the great Islamic mystics and divine figures, there have emerged numerous self-proclaimed mystics, created and supported by the colonial system to obscure the path of truth and turn it into something worthless and dark. This is a phenomenon that has caused the true science of mysticism, once a noble pursuit, to become a tool for political manipulation.

May Islamic mysticism, based on experiential and rational knowledge, free from imagination and illusions, re-emerge as a comprehensive path for those seeking spiritual enlightenment, and may it regain its rightful place in society.

In the childhood years, when every heart is in need of companionship, affection, and kindness, if the divine bond of intimacy had not quenched the thirst of an orphaned heart like mine, I would never have experienced the spirit of joy and health within myself. For all the people I observed around me, either I did not witness such states in them, or they possessed them to a lesser extent. With my heart, torn and wounded, and my soul, bold and detached from the world, there was never a resemblance between my state and those of others. No one but the Divine and nothing but His grace intoxicated this heart. This was the reason for much of my solitude, and it led me to easily rise above the “other” and not attach my heart to anyone. For the lover does not cling to the “other”—such attachment is futile. With the presence of the Divine and His all-encompassing grace, the heart has no need or desire for anything else.

In those distant times, when I would contemplate myself and gaze at the breast of my heart and the soul of my being, I saw nothing but burning pain, sorrow, longing, and a broken chest, a torn heart, a burnt soul, and a sigh full of sorrow, a breath full of smoke, and a state of painful separation. It seemed as though my heart, like a fragile crystal, was shattered into pieces, with my soul pierced by the needles of the world, leaving holes and rips which were not stitched, but torn apart. These words and phrases, expressed one by one in the language of poetry, stand as a visual representation of my inner state. Despite all the separation, longing, pain, and grief, the only healing balm and rejuvenating force for my soul has been the love of the Divine. Of everything I saw within myself, and of what I experienced, the only lesson I took was one of monotheism, suffering, pain, separation, and transformation, all of which reshaped my inner being.

With all these afflictions and difficulties, the love of God has been the only source of comfort and vitality for my soul. I find my inner being, like a storm-tossed ship on an endless sea, drawn towards a bright shore. Just as a broken raft drifts on water, so did I continue to float, and it was in this floating that the groundwork for my later life and recovery was laid. I will never again allow any form of expression that speaks of anything outside of my childhood; and what I have shared here is merely a fragment of the life I lived in my youth, which was found within the pages of my writings and expressed in a vague and abstract form, without ever referring directly to myself. Though I am restricted from speaking further, the essence of my childhood is one of struggle, pain, and the presence of life’s divine suffering.

To sum it up, despite having nothing, the brief span of my life has been filled with effort, hardship, pain, sorrow, and the joy of union with that night-burning Beloved. Although I have known my thoughts and insights clearly since I was three, I have constantly taken up the pen since the onset of my adolescence, engaging in composition, critique, and correction of works. Night has been like day to me, and the little sleep I get during the day feels like the entire night. I have never spent a day without effort, and have hardly ever slept at night, with only a few exceptions throughout my life.

Since the age of twenty, I have not sought a master, yet in this period, I have been assisted by many teachers in various fields—teachers whose names cannot be expressed in words, whose hidden faces prevent them from being recognized. The vast collection of my mystic poetry, which exceeds ten volumes, is the product of this period, and it can be seen as a reflection of the true nature of that night-burning Beloved. It presents a mystical system in alignment with a philosophical worldview, and in truth, this collection of poems serves as a philosophical and mystical treatise that seeks to reconcile the God that has been pre-conceived and the mystical worldview with that which exists in reality, in what is logically and scientifically verifiable.

The significance of this collection lies in its depiction of the Divine and the personal unity of that Being, the reaching out to the incomparable essence of that Beloved everywhere and the meeting with the blessed reality of that untamed one. Within these poems, there are allusions and references that may seem inconclusive, material, or ungraspable to ordinary individuals, but for those acquainted with this path, they are expressions of divine unity and light. Such sayings are particular to the lovers of this way, those who are familiar with the mystical journey, and it is not for others to pass judgment on them. The meaning of these expressions must be left to those who have walked this path, just as people leave the interpretation of Persian language to Persians, and the understanding of other languages to their native speakers.

Apart from formal sciences, the continuous concern of my heart, from childhood until the present, has been with the Divine, spiritual truths, the science of revelation, the mysteries of God’s names and attributes, the intimacy and inner presence with the Holy Qur’an—this divine letter of love—and various other matters that cannot be expressed but with poetry. As I say:

I am that lover who knows all the secrets of hearts,
Through this love, I have travelled swiftly, embracing many homes.
The breeze and the scent of it is like a single lock of my hair,
The entire world is made manifest from me, what do you say of these mysteries?

All the beloved ones have been entranced and bewildered,
My heart became the Sinai mountain, from which all things were yielded.
The beauty of my beloved captivated me,
Obscured by my radiant face, the stirrings were from us, just as we are their essence.

Night becomes my day, and I am freed from the waves of fear,
From us arises the wave of this ocean, and the shore is calm in my heart.
Released from cloak and prayer rug, I drank with my Beloved,
Beyond the gaze of strangers, separated from the indifferent throng.
No place for personal gain or fame remains for me,
For my soul’s imprint, wherever it resides, brings life to gatherings.

My breath is from the reed of existence, its music brings creation,
The wail of my flute compels souls to dance like slain ones.

Love is my essence, and my faith is founded in love,
I saw eternity in the origin, beyond the gaze of reason.
Presence and absence are my constant state, for I am an observer of the Divine,
Neko, what glory do I possess? “Pour the cup, and pass it on.”

“3”
Torn Hem

The eternal grace embraced all,
Longing for the eternal beauty, both worlds it became.
Every particle’s soul is toward the unseen abode,
It emerged faceless and vanished with a hidden face.

The heart dances and twists at your every aspect,
Every particle, dancing from the love of your face.
Until the hem of your dress was torn,
It was said that the figure of that beloved appeared clearly.

As my heart embraced that dress full of rips,
With a stroke, the body and soul were released, and my soul was set free.
Until, in your embrace, the lover with a hundred faces sat,
Lips upon lips, heart upon heart, and eyes upon the soul.

Who is it whose heart has not been struck by your wound?
The separation from your face has burned the hearts, young and old.
Open your eyes once more, so I may witness your grace,
A grace that has made both old and young intoxicated with joy.

Oh, the one who reveals the secrets of the heart and soul!
Pass over the coyness, for the heart is immersed in sorrow.
The heart, an eternal lover, is mad for that happy face,
Speak less! For the one who is unaware of your name is lost.

“4”
The Love of Ali (Peace Be Upon Him)

Since the beginning, the love of “Ali” has appeared in my heart,
Like me, whoever has not been touched by it, their heart is dead and deceived!
Whoever has love for “Ali”, what fear of Hell?
The Shi’ah, with the love of “Ali”, became fearless.

It was originally impure, the one who has no love for him,
The enemy of the lion of God is disgraced in both worlds.
He is the secret of existence, and all the world is from him,
Both worlds became eloquent from the speech of “Ali”.

His beauty, grace, and purity spread everywhere,
From the justice of “Ali”, an uproar arose in both worlds.
He was the complete grace, the absolute foundation of existence,
The eyes of both worlds became perceptive through his gaze.

The world of the scholars, mankind, jinn, angels, and all beings,
Were established by the step of His Holiness.
All creation is the manifestation of His eternal path,
He is in the world and in man, and through the words “He is the closest”.

I am alive through “Ali”, and every lover lives through him,
In my heart, every moment of breath is manifest through his breath.
The face of His name and His attributes is, by truth, the essence of “Ali”,
The manifest and the manifestation of the “Truth” became dynamic through “Ali”.

All the attributes of the Lord of existence belong to “Ali”,
The manifestation of the “Truth” every moment, unified in both worlds.
Who am I to praise the Lord of the universe?
Praise for Him is given only by the one who is aware of the “Truth”.

I am in love with you and all those who love you,
You are the soul and the religion, and both are revealed through you.
Neko, a servant of the one who is madly in love with you,
From the love of you, the heart has become enamored with everyone.

Ali, the Religion and the Qur’an
My beloved is God, Ali is the soul, the soul of the soul,
Ali is my covenant, the truth of the Holy Lord.
Ali is my spirit and my life, Ali is my way of salvation,
Ali is my steadfastness, Ali is the religion and the Qur’an.

What fear of tomorrow’s reckoning, what terror of being alone?
He has become my master, and I am devoted to Him alone.
For the “Truth”, He has taken His title, whether visible or hidden,
A prisoner of His love, the devil will surrender his soul.

My heart longs for You, my eyes follow Your path,
My soul and body are devoted to You, You are my guest in heart and soul.
You are the master, I am the servant, my heart is filled with Your love,
After death, I will live, uttering Ali’s name, seeking him.

Ali is my agony, Ali is my sigh,
Ali is the sun, and we are His moon.
Ali has become the enlightened soul, Ali has set my heart in order.
Ali is the speech of God, Ali is the lesson of loyalty.

Ali knows pain, Ali is the proof for all.
Ali has the consent of the “Truth”, the satisfaction of the chosen one.
From him, the world rose, and I am perplexed by his essence.
Where has his pure soul gone? Where is the essence of “He”?

“6”
Apparent and Hidden

My inner being is filled with turmoil, and my heart has been filled with faith.
My creed is the Qur’an and the Ahlul Bayt, from the depth of my heart.
My peace is the love of the Prophet and the commands of the Creator,
For “Truth” is bound to my heart and soul with a pact.

In this world and the hereafter, in every role they may hold,
I always believe that proof is found in both realms, as is evident in the Qur’an.
From the grave, Hell, and Heaven, the straight path, and its winding turns,
My belief is complete in what is written in the Qur’an.

The religion of Ali has become my religion, for His love is my practice,
I am intoxicated by His love, whether in the visible or the hidden.
My acknowledgment is His acknowledgment, my work is His work,
How could I be without Him? For without Him, all is lacking.

I revolve around His devotion, as my resurrection is His title,
My paradise is His shining face, Ali is both my love and my knowledge.
Ali is the covenant and the promise, Ali is the religion and the Qur’an,
Ali is the difficulty and the ease, Ali is both the beginning and the end.

“7”
The Wine Cup’s Breath

My soul and heart are a riot with Your presence,
My eyes, fixed upon the world, see only Your vision.
My heart is restless and intoxicated with longing for Your face,
My soul is captivated by the beauty of Your countenance.

Your hidden and apparent presence has enslaved me,
This heart is imprisoned by Your hidden and visible form.
In joy or sorrow, I am intoxicated by Your wine’s breath,
Every moment, my heart is immersed in Your desire.

Scholars, my work has transcended their chatter,
My heart has departed, and my soul is fully devoted to You.
Intoxicated by the pure wine, I have lost track of myself,
My heart, forever slain by the craving for You.

“8”
The Face of the Houri

Never has my heart held a face except the face of that houri,
A lover dwelt within me, a presence that had never been seen before.
Rise, and with your will, prepare to slay me,
The stroke of your eye, no sound has ever been so silent.

The sky is hidden within the confines of my chest,
Momentary pain and trials have never been far from my heart.
For years, no one has found the path to the beloved,
This art, though it cannot be found except through You.

“9”
The Thousand Veils of Lovers

I said by the flowing water with my own being,
Oh, the moment You are before me, the reckoning shall be upon You!
Each moment that passes, my world and my soul,
One moment of demise, and You won’t even see your life!

Yesterday has gone, and tomorrow is unknown,
Today is also missing, hope is fleeting in its passing.
Oh heart, drink the cup of serenity, breath by breath with love,
So that the sting of pain and sorrow will not afflict my soul.

“10”
The Ruin of the Head and Secret

I have spoken so much about You, that You have become a memory,
You took strangers from my thoughts, and now I am joyful with You.
My heart always yearns for Your union,
I have set my gaze upon the path to You.

“3”

The Torn Hem

Divine grace, eternal and boundless, reached all beings.
Desiring the eternal beauty, both worlds became one.
Every particle of existence is drawn towards the veil of the unseen.
It appeared without a face, and hid with a concealed one.

The heart dances and sways throughout your existence.
Every atom, filled with the love of your face, dances.
Until the hem of your garment was torn,
It was said that the figure of that beloved had become apparent.

When my heart was in the embrace of your torn hem,
With a stroke, both body and soul were released.
My heart settled upon you, and I sat in the embrace of your hundred faces.
Lips on lips, heart on heart, and a hundred eyes became one soul.

Who is the one whose heart is not struck by your love?
Separation from your face burns the heart, both small and great.
Open your eyes again, so I may behold your grace,
A grace that, from the elderly to the young, makes the heart bloom.

O revealer of all the secrets of heart and soul!
Pass beyond the charming coyness, for the heart is drowned in cries.
The heart, in love and madness, rejoices in that face.
Speak little, for the good are unaware of names and signs.

“4”

The Love of Ali (AS)

From eternity, the love of ‘Ali’ has taken root in my heart.
Whoever was not like me, their heart became dead and deceived.
Whoever carries the love of ‘Ali’, what fear of hell?
A Shi’ah, with the love of ‘Ali’, became fearless in both worlds.

Those who lacked his love were originally impure,
An enemy of the Lion of God, they were exposed in both worlds.
He was the secret of existence, and all the worlds come from him.
Both worlds spoke the tongue of ‘Ali’, with clarity and wisdom.

His beauty is kindness and purity, and it became evident everywhere.
From the justice of ‘Ali’, chaos was stirred in both worlds.
He was the perfect grace, the absolute essence of existence.
The eyes of both worlds became clear through his gaze.

The world of humans, jinn, angels, and the heavens themselves
Came into being by the blessings of his presence.
All the kingdom of existence, and the primordial direction,
He is in both the world and humanity, the essence of “He is” and “Nearer still”.

I live through ‘Ali’, and every lover is revived through him.
In my heart, his breath is the breath of all life.
The form of his name and his attributes are the truth, the embodiment of ‘Ali’.

He is the appearance and the essence of the Divine Truth, and through him the Divine is active.
All the attributes of God belong to ‘Ali’, and the Divine Truth manifests continuously in him.
Who am I to praise the Lord of Existence?
It is only he who knows the Truth that can praise him.

I am in love with you, and with all those who follow you.
You are the soul and the religion, both of which are made evident through you.
A servant of you has become the servant of the best of all.
From the root of your love, my heart has become enamoured with all.

“Ali, the Religion and the Qur’an”

My soul is in the hands of the Divine, ‘Ali’ is my soul and my essence.
‘Ali’ is my covenant, by the truth of the Divine.
‘Ali’ is my spirit and my life, ‘Ali’ is my path to salvation.
‘Ali’ is the key to my stability, ‘Ali’ is my religion and my Qur’an.

What fear do I have of the hereafter, or of being alone?
For He has become my Lord, and I am only his sacrifice.
Whether in appearance or hidden, I have become the servant of his love.
Satan is a captive of his love, willing to surrender his soul cheaply.

My heart longs for you, my eyes search for your path.
My soul and my body are devoted to you, you are the guest of my heart.
You are my Master, and I am your servant.
From your love, I shall live again after death, calling on your name.

‘Ali’ is the fire, ‘Ali’ is the sigh, ‘Ali’ is the sun, and we are his moon.
‘Ali’ is the enlightened soul, ‘Ali’ is the one who brings the heart to peace.
‘Ali’ is the speech of God, ‘Ali’ is the lesson of loyalty.
‘Ali’ is the healer of pain, and through ‘Ali’ all proofs are made evident.

He has become the Truth in its full form, ‘Ali’ is the patron of all souls.
By his mercy, all creation stands, from the light of his guidance.
In his essence lies my salvation, my eternal bliss.
I am a servant of ‘Ali’, and he is my light and guide.

“6”

Appearance and Concealment

Within me, there is a storm, and my heart is full of faith.
My creed has become the Qur’an and the Ahl al-Bayt, from the depths of my being.
My peace has become the love of the Prophet, and the Creator’s decree,
That the truth binds itself with my soul and my heart.

In this world and the next, in every role I play,
I am forever convinced that the Qur’an contains proof of all.
From the grave, to hell, to heaven, and the paths that wind,
My belief in the Qur’an holds steadfast to all that is there.

The religion of ‘Ali’ has become my faith, for his love is my creed.
I am intoxicated with his love, whether openly or in secret.
My confession is his confession, all my deeds are his deeds.
How could I be apart from him, when all flaws are gone in his presence?

I am always seeking his closeness, for my resurrection lies in his light.
The garden of his beauty, the melody of his love,
In this life and the next, his face alone is the light.
He is the beginning and the end, in his company all paths are made clear.

The Sky’s Abode

I do not speak to you of this and that,
My heart is free from all suspicion and doubt.
When I gave my heart to the entirety of existence,
I set my foot upon the rooftop of the sky.

Until I was liberated from oppression and harm,
My soul joined the angels, in perfect harmony.
The secret of the heart became apparent in the solitude of presence,
And I passed through the abode of the galaxy.

I passed through the stages of Barzakh, Ascension, and the stations,
Until my heart reached the presence of the Soul of Souls.
The Soul of Souls moved, and I followed in its wake,
Until I suddenly beheld the Soul of the Beloved!

In its presence, my body bent, my head lowered,
Until it said to me, “Now, utter the call to prayer!”
I spoke and spoke, and until I became united with the Truth,
I was free from His actions and attributes, just as before.

I beheld the Essence, the Essence without description or example,
Without form, without place, and without time.
I said, “Unite me with the Essence, my soul belongs to the Essence!”
The Essence of God, that Essence without name or mark.

When I reached, I saw it; alas, and woe!
Form became formless, without place.
Suddenly, my faculties were awakened,
And I saw myself clearly in the realm of the known.

“18”

Why?

Why did you ruin my house?
Why did you set my home on fire?
You broke my patient heart,
Turning me into a wandering soul, my beloved.

When you saw me intoxicated, mad with love,
Why did you break my cup?
Why has the mosque become a passage of torment?
Why has my wine-house become a ruin?

God will never forgive you,
For breaking the heart of my madness!
I am a lover, I am a drinker of the world’s wine,
And you have tormented my drunken heart.

When you extinguished the flame of my heart, it was as if
You burned my butterfly with your fire.
No more will Naku speak of himself,
For you, uninvited, have become my tale.

“19”

The Dance of Love

A passion for love fills the world, my beloved, O moon-faced one,
The ruler of the kingdom of the soul, the qibla of faith.
Companion of angels and the confidant of the Glorious Lord,
“Thou shalt not see Me” emanates from you, truly, it is so!

The lesson of “Truth” is your school, O revealer of the face of “He”!
In your embrace, both worlds are sacrificed in dance.
The particles of existence, intoxicated with the beauty of your face,
Have blossomed in every garden with the warmth of your love.

Through your love, the two worlds have manifested,
Free from form and from the endless face.
My beloved, with your breath, “Truth” raises a great uproar!
All existence belongs to you and in you, the world fades.

A fervor and enthusiasm stirs the hearts of the pure,
For you are the cure to every ailment and the remedy to all suffering.
The problem becomes easy through your grace, O incomparable one!
The manifestation of fear and hope for all mankind.

Who, in the end, would dare speak your name?
For besides your name, no one else deserves to be named.
O Naku, both being and non-being of both worlds are from Him!
The beauty of both worlds, you are my soul, you are the Beloved.

“20”

Your Command

O Moon, why have you destroyed my house?
You have placed sorrow in my heart and tears in my eyes.
All my order and purpose disappeared in drunkenness with you.
What wine was this that you gave me in the cup of your love?

The words of the poets fall into sorrow and pain,
What is this secret, that with kindness, you have punished me?
It is unjust to burn my heart,
What is the reason that you have, in an instant, made me scorched?

My beloved, my longing and love for you are not in vain,
Though each time, through your coquettish charms, you put me to sleep.
Although I believe in the promise of paradise,
In the sorrow of my hell, you have drowned me in torment.

I am joyful in this burning sorrow, and this song of lament,
Ah, without the sting of the “fury,” you have set me free.
Did I not see your face, O Moon, that my heart spoke,
What is this, O Moon, that has stirred me so?

Your custom, O fearless one, was to kill the lover,
You set my heart on fire, and with your love, you quenched it.
I drink the blood of my heart and the burning of my soul,
Not that you have made such a rare jewel of me in vain.

“21”

The Cup of the Wine of Eternity

Tonight, in the alley of the lovers, there is a cry of woe,
In sorrow for the world of humans and souls, mourning and chaos.
It is the time of the thirsty ones, reaching for intoxication,
Like the cup of the wine of eternity, with the presence of Fatima.

The King of the martyrs, unyielding, followed the path of “Truth,”
A king whose infinite light was adorned with the light of “Truth.”
The King of kings, the Sultan of religion, for the souls and humans,
At the time of his mourning, the Day of Judgment rose.

From the wrath of “Truth,” fire arose on the land of Karbala,
A tumult of passionate love echoes in the hearts of the faithful.
In mourning for that light of God, the heart became full of song,
From the heights of the “Truth,” He is the Sublime Presence.

He is the leader of both worlds, the master of the lovers,
In the love of “Truth,” He is the Lord for the believers.
Whoever speaks of Him, their tears will flow,
For He, the King of the oppressed, is the true Son of the Truth.

On the Day of Judgment, He shall be the intercessor for the believers,
My soul belongs to the love of the King of the faith, his speech is always true.
The secret of eternity, the symbol of the infinite,
It is He alone who is deserving of reverence, for through His essence, the world stands.

“22”

The Line of Beauty

O soul, you are divine, and deserving of “Truth,”
This is my certainty, with no doubt or suspicion.
You are the essence of perfection, and perfection has come from you,
The world is inscribed on the line of your beauty.

You are the First and the Last, and all that is, is from you,
You are the innermost secret, always visible to the eye.
You are the face of every particle, and the essence of every particle’s call,
You are the constant and the confirmer of all great and small.

O Lord, you are divine, and You are the absolute power,
I am the disobedient servant, You are all mercy and security.
Without You, I am not myself, neither visible nor existing as “us,”
With You, I reside in every kingdom and place.

You show me mercy from every direction, O friend!
Your bitterness is sweet, and You are sweeter still.
I am a lover, intoxicated, and alive through You, O friend!
From the love of union with You, I am intoxicated with meanings.

Each wound that comes from You, I buy with my heart and soul,
I place my soul in You, for You are the soul of the universe.
Whatever reaches me from You, I am content and joyful,
I live by Your command, and all that You know is mine.

I am silent from complaint, and not bound by question,
I am mad for You, O Naku, I am lost in You.