Word 59: The one who understands the essence of the soul should keep their innermost self connected to the divine realm of Jabbarut. the human rational soul is incredibly subtle and can take on the form of whatever it focuses on.

By author Last updated Oct 12, 2025

Ibn Sina (Avicenna) eloquently stated: “One who, with their thoughts, turns towards the sacred realm of Jabbarut, continuously seeking the dawn of the light of Truth within their essence, is specifically called an Aref (True mystic).

Anyone who understands the basic nature of the soul will realize that the soul naturally has a quality of being open and receptive. Receptivity refers to being very open to influence, easily taking in new ideas, and adopting different traits.

Some scholars suggest that the meaning of the word “Insan” (human being) comes from the root ‘Uns,’ which means familiarity or companionship. Humans easily connect with things, which is closely related to how deeply the soul can be influenced. This idea is backed by the philosophical principle, “like attracts like” – meaning that every type or species tends to gravitate towards its own kind.

Some people who maintain birds, such as canaries or other songbirds, occasionally put a mirror in front of the birds they want to train. When the bird sees its image in the mirror, it thinks it is another bird that is just like it. The bird in front of the mirror, therefore, believes that its reflection in the mirror is the source of the music when other birds, like canaries, sing. It mimics that sound because it is attracted to its own kind. Even though it may not actually learn the song from a canary, it will nevertheless gravitate toward and imitate it because it imagines that the sound comes from one of its own species. This demonstrates how all living things have a greater affinity for one another. In a similar vein, people are more inclined to care for one another. A person takes on the color of another person more easily as a result.

Hafez says, “The wise elder’s first piece of advise is to avoid incompatible companionship.”

Because your soul is receptive to influence from others, there are different ways this happens. Sometimes, a person is influenced by someone through conversation. However, another way is simply by being in their company; even if you don’t speak, just sitting near them, your soul will absorb influence from their soul.

In a narration, the Holy Prophet Muhammad (S) said: ‘Beware of associating with the dead; distance yourselves from sitting and rising with the dead.’

One might ask: ‘Who would ever sit and rise with the dead?’ The question then arises: ‘What is meant by this, O Messenger of Allah?’ He replied: ‘The ‘dead’ refer to the affluent and pleasure-seekers – those who own multiple villas here and there, constantly indulging, eating, spending lavishly, and who are entirely immersed in the material luxuries of this world.'”

“Since your soul is open to influence, it might lead to a hardened heart and make you forget about the afterlife.” If someone is all about living it up and chasing after pleasure, or in simpler terms, not really focused on their spiritual journey—especially at the beginning when their soul is still finding its footing—they can easily be swayed by those around them. Someone who has just reached a gentle state of mind, discovered a sense of purity, and is enjoying good dreams and new insights can see all of that turned upside down by spending time with just one person like that.
There are times when being around certain people can really weigh down your spirit, and it might take a while to shake off that heaviness and feel like yourself again. So, basically, you really need to be mindful of who you hang out with, since your soul can easily pick up their vibes or traits.

Once, I had a dream in which I saw a tradition (Hadith) from Amir al-Mu’minin (Commander of the Faithful, Imam Ali (A)). The content of that dream-Hadith was that Imam Ali (A) stated: ‘The very first thing a servant will be questioned about before God, the Almighty, is “their association with evil people.”

On the Day of Judgment, one might be asked: Why did you associate with that person? What kind of affinity did you share with them? Didn’t you know they committed that particular sin? Didn’t you know they were involved in such-and-such?’ Indeed, a person will be held accountable for their social interactions and associations!

This hadith narrated by Muhammad ibn Qays from Abu Ja’far Muhammad ibn Ali al-Baqir (A), from his father, from his grandfather (A) that Amir al-Mu’minin (A) said:

“Companionship with wrongdoers breeds distrust towards the virtuous, while companionship with the virtuous elevates wrongdoers to the status of the virtuous. Therefore, whenever someone’s character or religious adherence is unclear to you, examine their associates. If their companions are people of God’s religion, then that person also follows God’s religion. But if their companions do not adhere to God’s religion, then that person likewise has no share in God’s religion.”

“The noble Messenger of Islam (Prophet Muhammad, peace be upon him and his Ahl Al-Bait) said: ‘A gaze upon Ali ibn Abi Talib is an act of worship. Remembering him is also an act of worship. And the faith of a servant is not accepted except through his guardianship (Wilayah) and disavowal of his enemies.”

Imam Reza (A) said: ‘Looking at our progeny is an act of worship.’

It was asked: ‘O Son of the Messenger of God! Is looking at those among you who are Imams an act of worship, or is it looking at all the progeny of the Prophet?’

He replied: ‘Looking at all of them is an act of worship, as long as they have not separated themselves from that lineage and have not become stained by sins.'”

All of these instances occur due to the soul’s inherent susceptibility to influence.

We have narrations, for instance, that state: ‘If you have no specific task, do not pass through the marketplace; do not make the mall your regular place of passage.’ When you pass the marketplace, the people present there are all focused on worldly matters. Consequently, their souls will influence you, and the colorful displays of shops and goods will also leave an impression on you.”

looking at the latest model cars can disrupt a person’s inner peace.

Amir al-Mu’minin (Imam Ali (A)) said: ‘O people, look at this world with the gaze of those who are ascetic concerning it and who turn away from it. For by God, it will soon remove those who reside and settle in it, and it will bring calamity upon the heedless pleasure-seekers. What has passed and turned its back from it will not return, and what is yet to come from it is unknown [so it cannot be anticipated]. Its joys are mixed with sorrow, and the vigor and strength of men in it lead to weakness and frailty. Therefore, do not let the abundance of what pleases you in it deceive you, for what will accompany you from it is very little.’

Look at the world like those who are uninterested in it and turn away from it. You see an elegant building, the latest model car, and so on… The soul is influenced, and whatever it turns its attention to, the soul takes on its form.

When a person understands that their soul is like this – that its essence is receptive to influence – they are very careful about what movie they watch, for instance. If someone watches a romantic film, they will likely dwell on that love story for some time.

Therefore, we have repeatedly emphasized: a believer should not watch bad movies. These films have an impact. They incline the human soul towards the world, attaching it to worldly matters.”

Given that the soul is inherently influenced, what steps can we take to harness this receptivity? What should we focus on to ensure we receive the most beneficial influence?

The most profound entity that can embrace and draw inspiration from is God.

Has not the Supreme Reality proclaimed, ‘I am the companion of those who keep Me in their thoughts’? What a remarkable privilege it is for an individual to associate with God, to forge a companionship with the Majestic Creator!

It is narrated from Imam Ali (A) that the Messenger of Allah (S) said: “When Moses, son of Imran, supplicated to his Lord, he said, in his supplication to God: “My Lord, are You so far that I must call out loudly to You, or are You near enough for me to converse with You quietly?” God then revealed to him: “I am the companion of anyone who remembers Me.” Moses then asked: “My Lord, must I remember You only in specific, sacred states?” God replied: “O Moses, you can remember Me in all states.”

In such instances, an individual may adopt the ‘color’ of their associate. What hue will they adopt? They shall embrace the essence of God’s color!

Is it possible to ascribe a ‘color’ to God? Indeed. The passage from the Qur’an articulates: “God’s coloring. And who gives better coloring than God? And we are devoted to Him” (Al-Baqara:138).

In the narrative, it is stated: ‘The Divine color (Sibghatullah) represents Wilayah (guardianship/closeness).’ Sibghatullah embodies Wilayah; one who has embraced the God ‘color’ possesses Wilayah, stands among the ‘Awliya’ (saints/people who are close to God). This represents a profound connection with God.

Amir Al Mu’minin Ali (A) said, “”O Allah, illuminate my outward being with Your obedience, and my inner self with Your love. Illuminate my heart with Your knowledge, and my spirit with Your witnessing. And illuminate my innermost secret with the uninterrupted connection to Your Divine Presence; O Possessor of Majesty and Honor!”

“O God, grant me complete detachment from the world and full attention towards Yourself. Illuminate the eyes of our hearts with the radiance of Your Divine Sight, so that the insights of our hearts may pierce through the veils of light and reach the source of grandeur and glory, and our souls may cling to the threshold of Your sacred majesty.”

“Imam Sadiq (A) said: ‘The true mystic (Aref), in terms of their apparent identity and physical body, lives among people, but their heart is always with God. And whenever their heart neglects the Exalted God, even for a moment, they immediately ‘die’ from intense longing for Him.

The true mystic is a trustee for divine deposits, a treasury for God’s secrets, a mine for His lights, and a guide to His mercy for creation. They are the carrier for His knowledge, and the standard of His grace and justice. Such a person is independent of people, worldly desires, and this world itself; they have no companion other than the Exalted Lord.

Their speech, gestures, and even their breathing are by Him, for Him, from Him, and with Him.

Thus, they move and journey through the gardens and the pure, sacred environment of the Holy Lord, continuously drawing provisions from and benefiting from the subtleties of His grace and generosity.

And true Gnosis is the root and foundation for faith, and faith is a branch and offshoot of it.”

What does ‘Wilayah’ mean? It means closeness to God. How can the ‘closeness to God’ be obtained?

How does a human be near to God, since God has no physical place or location for us to speak of spatial proximity?

‘Closeness to God’ is achieved by embodying the perfections of God. A person who becomes characterized by divine perfections is said to have attained closeness to God. Those Divine Names, Attributes, and Perfections become manifest within the human being. The more this ‘companionship’ (with God) increases, the stronger that ‘Divine Color’ (‘Sibghatullah’) becomes, and the greater one’s receptivity to it. Consequently, there is more closeness to God and a greater embodiment of Divine Attributes, to the point where a human being becomes a ‘Caliph of Allah’ (God’s representative), becoming God’s vicegerent on Earth.

Their tongue becomes the tongue of God, their speech becomes the speech of God, and all their words, deeds, and conduct become divine. And one whose words, deeds, and conduct become divine becomes justice personified.

Since God’s actions are based on justice, the manifestation of monotheism in this world, through one’s actions and conduct, reflects justice. That is why Amir al-Mu’minin Ali (A) is referred to as the embodiment of justice.

When monotheism is implemented here, its manifestation becomes justice. How can a monotheist be recognized? What are their actions and conduct like? Their actions and conduct are characterized by justice. It means speaking the truth, even if it is to one’s own detriment.

Avecinna, in his book, “Isharat”, said, “A mystic (Aref) is someone who, with their entire being, turns towards the realm of Jabbarut (intellectual world) and unceasingly strives for the light of Truth to shine within their inner self”.

“Avecinna’s book, ‘Al-Isharat’ (The Book of Directives and Remarks), is considered almost his last work. Consequently, some of the theories he presented in ‘Al-Isharat’ were not discussed by him in other writings.

Allameh Hassanzadeh would often recount that it is believed Avecinna, while writing ‘Maqamat al-‘Arifin’ (Stations of the mystics), was undergoing a ‘Chilleh’ (a forty-day spiritual retreat) and had turned towards mysticism, despite being primarily a philosopher. There are passages in ‘Maqamat al-‘Arifin’ that have left mystics astonished, wondering how he could express such profound concepts. How could a philosopher who had not embarked on the path of spiritual journeying and discipline understand the states and experiences of a mystic?

It’s similar to how someone who has never drunk wine cannot truly comprehend what intoxication means; no matter how much they try to explain it, they cannot, because they haven’t personally experienced it. These spiritual ‘stations’ (Maqamat) are also matters of ‘Dhawq’ (spiritual taste/experience) and ‘Shuhud’ (intuitive witnessing). Unless one has personally traversed that path, one cannot truly speak about it.

Some of Avecenna’s close associates, such as Ain al-Qudhat Hamadani (a famous mystic), considered Acecinna to be a true Aref (mystic). In fact, in his book ‘Tamhidat’ (Prolegomena), he states at one point: ‘Ibn Sina is also of our spiritual path; he is a practitioner of spiritual journeying.’ He then proceeds to present evidence to support his assertion.

“Avecinna wrote the book ‘Al-Isharat’ at the request of Abu Sa’id Abul-Khayr. Abu Sa’id Abul-Khayr is a famous mystic who, after meeting and discussing with Avecinna, wrote a letter to him, requesting: ‘From what God has bestowed upon you, please grant us also a share.’

In response to Abu Sa’id Abul-Khayr’s request, Avecinna then wrote ‘Al-Isharat’ for him. Within that work, specifically in ‘Maqamat al-‘Arifin’ (Stations of the Gnostics), its expressions are so profound and eloquent that Allameh Hassanzadeh, quoting Allamah Sha’rani, used to say: ‘If one did not know that certain words of Avecinna in ‘Maqamat al-‘Arifin’ belonged to him, they would assume they were the sayings of the Infallibles (Ahl al-Bayt).’ So weighty, sweet, and eloquent are they. In short, his pen was indeed a divine pen.”

Avecinna quoted: “One who has turned away from the goods and pleasures of this world is called an ascetic (‘Zahid’). A person who diligently observes acts of worship, such as prayers and fasting, is known as a worshipper (‘Abid’). And one who has averted their mind and inner self from anything other than God, turning their attention towards the sacred realm so that the Divine Light may shine upon it, is recognized as a mystic (‘Aref’). Of course, sometimes some of these titles may overlap or be combined in a single individual.”

If we see someone who is devoted to worship, they are not necessarily a mystic; they are a worshipper (‘Abid’). Similarly, if we see someone who shuns the world, they are not a Gnostic; they are an ascetic (‘Zahid’). A true mystic is the one who has averted their mind and inner self from anything other than God.

This attention and turning away (from worldly life) first requires true knowledge: that we genuinely recognize ‘Who is God? What is God? What is He like? To what should we pay attention?’

When we say ‘Ya Allah’ (O God), what exactly are we focusing on? Is it a creation we have created in your mind? That ‘god’ which exists in our mind is a construct of your own creation!!

Consequently, most people have a unique ‘god’ in their minds, and each of them is worshipping that mental ‘god’ of their own making.

Someone might say, ‘I pray so much, but my prayers are not being answered.’ Didn’t God say: ‘Call upon Me; I will respond to you’? (Ghafir:60).

Yes, God indeed said: ‘Call upon Me; I will respond to you.‘ But you did not call upon God; you called upon that which you have fabricated in your mind as ‘God.’

God said: ‘Call upon Me; I will respond to you.‘ If you call upon Me, I will answer your prayers.

In narrations, it is stated that if you know God, mountains will vanish by your prayer. However, we lack true knowledge of God; we don’t actually know what God is. Most people have created a mental image of God in their own mind, just like someone who worships an idol externally and serves it. They haven’t reached that true Divine Gnosis (Ma’rifatullah).

When a person progresses through a divine journey and attains monotheism (Tawhid), only then is the time for remembrance (Dhikr). First, one must truly understand whom they intend to call upon. Some people mistakenly think that mysticism (‘Irfan) means reciting invocations, for example, ten thousand times, and becoming a mystic.

First and foremost, we must understand what God truly is, to whom we should direct our attention, and then proceed with remembrance. Dhikr (remembrance) means genuine recollection and presence, not just uttering some words with our tongue alone.

We must traverse this path back and forth so much that you become a ‘Simorgh’ (a mythical bird of enlightenment). Then, when that turning away (from worldly concerns) becomes accessible to us, we will detach ourselves so profoundly and become so deeply attentive, until suddenly, a complete severance (from all but God) occurs for you, a full turning away takes hold. At that point, what you will perceive is something that cannot be articulated in words.

To try and describe what that individual sees is like attempting to explain what this world is like to a baby still in its mother’s womb. It’s simply impossible to convey to them, because they have neither seen, heard, nor smelled anything of it; they cannot comprehend it at all.

“Sometimes people remark: ‘Someone is in prostration for two, three, or even four hours. When we try to prostrate, after twenty minutes our knees fall asleep, our backs ache, and our heads itch. How can that person remain in prostration for three or four hours without feeling anything?’

This is due to the profound ‘turning away from all other than God’ and the spiritual attraction that overtakes them. In the early stages, the soul is weak, and when such spiritual states begin to manifest, fear, ecstasy, and anxiety can overcome the individual.

My Master (Allameh Hassanzadeh) used to say that in those early stages, he would tell Allamah Tabatabai, under whose guidance he was traversing the spiritual path: ‘Sir, sometimes when the beauty of God manifests for me in the best order, such a profound awe overcomes me that I withdraw myself and flee from that state.’

Allamah Tabatabai replied: ‘You are doing good. The soul must gradually and slowly become strong enough to accustom itself, as it is about to face the sacred realm of Jabbarut.”

“What does encountering Him (the Divine Presence) require? It demands strength of soul. Even with that strength, a person may still feel completely overwhelmed and dissolve. However, the spiritual states that manifest vary depending on a person’s individual aptitude, inner faculties, and nature. The experiences granted to a mystic (‘Aref’) are thus diverse.

Furthermore, as a person matures and progresses toward perfection, their inner states manifest less frequently externally; they have less outward reflection. In the early stages, anyone observing such a person might notice a profound transformation, visibly evident in their demeanor, suggesting they are in a state of spiritual ecstasy. At times, in that state of spiritual intoxication or rapture, they might utter things that are entirely incomprehensible to others, or even appear to be blasphemous. However, as they become more refined, they grow more reserved, and their spiritual states manifest less outwardly to others.

There’s a story told about the experiences of one of the ancient Gnostics, perhaps Bayazid or another. After a class or gathering, he would pull his cloak over his head and declare: ‘Wa ma fi al-Jubbah illa Allah’ (There is nothing under this cloak but God). The people around him didn’t understand what he was saying. They thought he was claiming, ‘I am God.’ So, once, they asked him: ‘Sir, if someone claims divinity, what should be done?’ He replied: ‘They should be killed.’ Hearing this, they went and brought sticks and clubs, placing them in a corner of the mosque, saying: ‘Next time he utters such a claim, we will descend upon him.’

Another time, he again went under his cloak and said: ‘Wa ma fi al-Jubbah illa Allah.’ The people took their sticks and attacked him. But when they came to their senses, they found themselves bruised and battered while he remained unharmed, sitting calmly under his cloak. It was as if they had been hitting themselves.

This illustrates that these spiritual states, which overcome a person, are incomprehensible to the general public, including even the common scholars (those who are scholars in name only but lack deep spiritual insight). Therefore, these states should not be expressed in front of the common people, because such states are exclusive to the divine saints and true devotees (Awliya’).

May God willing, God allow us to taste even a particle of these states of His saints.”

Due to the principle of ‘the union of the intellect with the intelligible,’ or “perceiver and perceived,” a person becomes unified with whatever they perceive, and this union leaves an impression on their soul.

Therefore, whatever you think about, you take on its ‘color.’ Whatever you turn your attention to, whatever your mind and soul focus on, you will be influenced by it.

Amir al-Mu’minin Ali (A) states: ‘Whoever thinks about sin excessively is, in effect, inviting sin into themselves, and committing that sin becomes easy for them.’

A person who dwells on sinful thoughts gradually takes on their ‘color.’ A sin that might currently seem very difficult for them becomes easier after some time, for example, by associating with someone and witnessing them commit that sin. The individual becomes influenced, and slowly, the reprehensibility of that sin diminishes for them. Similarly, even if they merely think about a sin by themselves, their soul is ‘colored’ by it, and when the opportunity to commit the sin arises, it becomes easy for them.”

“For example, regarding Prophet Joseph (peace be upon him), it’s said that his ability to confront Zulaikha and pass by her temptation stemmed from the fact that throughout his time in her palace, ever since his youth, he had never looked directly at her face. When the opportunity for sin arose, he was able to resist.

However, if one allows sin to approach and gets too close, it becomes very difficult to resist when the temptation is already behind the fortified position. But if you create a field of obstacles, the ‘temptation’ cannot get near you; the moment it makes a move, you can stand firm against it.

A person who understands and realizes that their soul is influenced and takes on ‘color’ will distance themselves from many things, from many people, and from many actions. This is because they know their soul will be affected, even if the impact seems minimal.

Sometimes, a person’s association with someone leaves an impression on their soul that might not manifest until ten years later, or five years later, when a specific situation arises. Therefore, watching television images and films, as well as the scenes one witnesses, undeniably leaves an impact on the human soul.

“So, if the soul is inherently like this (receptive to influence), what should we direct it towards? The best approach is for a person to direct their soul towards the sacred realm of Jabbarut – that is, towards the Exalted Truth, to turn their attention to God and reflect upon Him.

The Messenger of Allah (S) said: ‘Reflect upon everything, but do not reflect upon the Essence of God.’

Some might mistakenly think it means ‘do not pay attention to God’ or ‘do not think about God.’ That is incorrect.

The meaning of this Hadith is that you cannot truly reflect upon God’s Essence (Dhat). This is because the Essence is simple (indivisible and beyond comprehension), and it simply cannot be imagined or pointed to. So, do not trouble yourselves trying. It does not mean you shouldn’t pay attention to God or think about Him at all.

What does ‘presence’ (Huzoor) actually mean?

It means thinking about God. It’s about contemplating that you are now sitting in God’s presence, considering the relationship between the Creator and the creation. It’s about reflecting on your current relationship with God. Essentially, thinking about God should become a person’s entire life.

The phrase ‘Do not reflect upon the Essence of God’ has a different context entirely. I’ve noticed that some dear ones have raised questions about this. As I mentioned, it is a separate topic because, due to the simplicity of the Essence (Dhat), one cannot reflect upon it. The Essence is simple and does not fit into the mind or thought. However, when a person does think about God, they take on the ‘color’ of their companion (God).

Imam Ali (A) said: ‘There is no worship like reflecting upon the creation of God, the Almighty and Glorious.’

One of the meanings of reflection (Tafakkur) is paying attention to God. The text then asks, “What does ‘worship without reflection’ mean?” It means performing prayers 24 hours a day, yet lacking true presence in prayer. Such a person doesn’t reflect upon God; they don’t direct their thoughts towards God, to ponder: ‘Before whom am I bowing right now?’ They should be thinking about God.

“Before whom am I prostrating? Without that reflection, it becomes merely a lifeless body.

Therefore, on the Day of Judgment, when deeds take on their forms, prayer performed without reflection is like a lifeless, spiritless corpse. While prayer is meant to appear as a beautiful figure for a person. Without reflection, it becomes a dead, lifeless body that can do nothing for the individual.

Now, let’s talk about a point here for dear ones, as narrated in a tradition:

Aisha and Ibn Abbas narrated from the Noble Messenger of Allah (S) that he said:

‘My best brother is Ali, and the remembrance of Ali is worship.’

Indeed, the remembrance and mention of Ali (A) is an act of worship, and it is among the most excellent forms of worship.

Some might ask, why the remembrance of Awliya Allah (Saints of God) is an action of worship? Because when a person contemplates such a figure, they begin to take on their ‘color’ or characteristics. And who holds a higher station than the Wali from whom one can draw such spiritual essence?

Abdul Rahman Jami has a book titled ‘Nafahat al-Uns min Hadarat al-Quds,’ widely known as ‘Nafahat.’ This ‘Nafahat of Jami’ is in Persian and chronicles the lives of various Gnostics (‘Arefan billah’).

There are biographical collections, such as ‘Tazkirat al-Awliya’ by Sheikh Attar, which predates Jami by several centuries. Jami, who came after Attar, included some saints whom Attar didn’t mention (either because they weren’t contemporary with Attar or he didn’t include them). Jami also recorded the lives of some mystics who emerged after Attar.

In any case, Jami narrates: ‘I once saw a young man, a spiritual seeker. I didn’t have a close friendship with him, but I observed him from a distance. I noticed that he possessed profound spiritual states and extraordinary insights, so much so that it was evident from his countenance that he was in a unique spiritual condition.’

‘Later, I asked a dear person who knew him well and was informed about his practices: ‘What litanies does he recite? What spiritual instructions does he follow? What does he do to achieve these strange and wonderful states?’

He replied, ‘He doesn’t recite any specific litanies.’ He has a spiritual master whose spiritual power is immense. This young man constantly keeps his master’s image before his mind’s eye and in his remembrance. As a result of this deep connection, whatever spiritual insights and divine inspirations his master receives from the inner realms are transferred to him. Through his profound attention and contemplation of his master, whatever his master gains also permeates him.’

This demonstrates that the remembrance of the spiritual guide (Pir) is one of the most facilitative, or ‘path-opening,’ methods.

Philosophers, especially in ancient times, were generally divided into three categories: ‘Mashsha’iyyun’, ‘Ruwaqiyyun’, and ‘Ishraqiyyun’.

What were the characteristics of these three groups? Why were they named as such, even though they were all philosophers?

‘Mashsha’iyyun’: These were the individuals who attended Plato’s lessons. The term ‘Mashy’ (مشی) means walking or moving. They engaged in an intellectual ‘walk,’ emphasizing argumentation and logical proof to acquire knowledge. They were called ‘Mashsha’ because of this practice of walking and proceeding step by step with their teacher.

‘Ruwaqiyyun’: They were those who were intimately close to the essence of their master. They would sit in the ruwaq (portico or colonnade) of the school or the master’s house. From the subtle hints and gestures the master would make, doors of wisdom would open to them.

This is because a master might formally teach from a book, elaborating in detail on a topic. But at other times, amidst casual conversations, within ordinary words, even simple greetings, they might utter something, making subtle allusions. If the student grasps these, a new door of knowledge opens to them. Of course, reaching this level requires immense effort. The greater one’s devotion and earnestness towards their master, the deeper their understanding becomes. One should not casually dismiss the master’s words; they must pay close attention to what is being conveyed and what is emanating.

There’s a story that says Aristotle was suffering from an eye ailment. He sent someone to his master, Plato, to tell him about his painful eyes and ask what he should do. He specifically instructed the messenger to pay attention to Plato’s very first word. When the messenger returned, he reported: ‘Plato said you need to observe certain precautions and do such-and-such.’ Aristotle pressed him: ‘No, what was the very first word he uttered?’

The messenger replied: ‘The first word he said was: “Alas, from Aristotle’s hand!”‘

Aristotle immediately understood and said: ‘Then, bind my hands!’ They bound his hands, and his eyes healed. This was because his eye pain had caused him to constantly rub his eyes, and this rubbing only increased the inflammation, which in turn could lead to further ailments.

These are subtle hints (Isharat), words that are spoken. A spiritual seeker who is vigilant will grasp these hints, as we’ve mentioned. It requires effort and traversing a path, where sometimes a single word can open doors of knowledge to a person.

Therefore, a person must be highly receptive to words, gestures, and conversations. Sometimes, a master can convey an entire book’s worth of meaning to a student with just a glance or by pausing for a moment while looking into their eyes. If the student understands, they must grasp the profound depth of what is being communicated to them and what is being alluded to. These subtle cues, whether through actions or words, characterize what were known as the ‘Ruwaqiyyun’.

You may have heard of the allusive (Ishari) interpretation of the Quran. The Quran may present a narrative, but a Gnostic (‘Aref’) would say: ‘Here, it is hinting at a particular spiritual station or reality.’

“In the story of Prophet Solomon (A), it is stated:

‘And he inspected the birds and said: ‘Why do I not see the hoopoe, or is he among the absentees?‘ (An-Naml:20).

‘I will surely punish him with a severe punishment, or I will slaughter him, or he must bring me a clear reason [for his absence].’ (An-Naml:21).

The Quranic verse then states: ‘But he (the hoopoe) did not stay long, and he said: ‘I have encompassed [knowledge of] that which you have not encompassed, and I have come to you from Saba with certain news.’ (An-Naml:22).

Here, the Quran is narrating a story. However, the phrase ‘with certain news (Binaba’in Yaqinin)‘ indicates that there is indeed certain news to be found in Saba!

Because the hoopoe said, ‘I have brought certain news from Saba,‘ it implies that if one were to go to the city of Saba, they would indeed acquire certain knowledge.

“Now, how do we journey to the city of Saba? The holy Quran itself states: ‘Say, [O Muhammad], Travel through the land and observe how was the end of those before you; most of them were polytheists.‘ (Ar-Rum:42)

Therefore, anyone seeking specific knowledge must travel to the city of Saba. Now, where is this ‘city of Saba’?

Where is the city of Saba that we should travel to in order to attain certain knowledge?! The city of Saba is mentioned in the Quran itself.

The city of Saba is the Surah of Saba itself. Within it, there is certain news. The Quran says: ‘Travel through the land.‘ How do we travel through the land? By plane? By car? No.

Imam Sadiq (A): Abu al-Rabi’ al-Shami said: “I asked Imam Abu Abd Allah (Imam Sadiq (A)) about the interpretation of Allah’s saying: ‘Say, ‘Travel through the land and observe how was the end of those before you…” He (the Imam) said: ‘By this, He means: Look into the Quran and know what was the end of those who were before you, and what it has informed you about their state.

Imam Sadiq (A) said: This means ‘Look into the Quran.’ This is how you can travel through the land. Travel through the city of Saba with the Quran. There, in the city of Saba, you will attain certain news.

However, when you go to the city of Saba, you must return from Saba to Solomon. This is because the hoopoe said: ‘And I have come to you from Sheba with certain news.’ (An-Naml:22) When you come to Solomon, you come bearing certain news. When you return to Solomon, this certain news is now in your possession. So why shouldn’t you remain in the city of Saba?

Because the hoopoe brought news that: ‘Indeed, I found a woman ruling over them, and she has been given from every [good] thing, and she has a great throne.’ (An-Naml:23)

And they worship the sun instead of God. If you remain in the ‘city of Saba,’ your ruler will become a woman, which symbolizes the (lower) self or ego (nafs).

And they worship the sun—the sun, a luminous and brilliant body, something that appears grand in the eyes. Therefore, you must emerge from the ‘city of Saba’ for certain news (Akhbar-e Yaqini) to be granted to you. In this context, ‘Saba’ metaphorically represents the material world (dunya).

When you step out of this world and come before Solomon (A), who represents Wilayah (Divine Guardianship), you will see all the grand ‘thrones’ you once possessed in this worldly life now present before Solomon (A). Queen Bilqis, upon arriving, found her throne already with Solomon (A). You shouldn’t bring any gifts or anything from this world with you; nothing of worldly possessions should remain with you. Just as Solomon became angered when Bilqis sent him a gift. This is an example of the ‘allusive (Ishari) interpretation’ of the Quran.

The ‘literal (zahiri) interpretation’ you read simply states: the hoopoe went to the city of Saba, saw its queen, and so on and so forth.

However, here, you suddenly see that an entirely different matter is being discussed, hinting at other profound meanings. Saba is in the Quran; it is a city. Let’s go to the Surah of Saba and see what news it holds there.

The ‘Ishraqiyyun’ (Illuminationists): The Ishraqiyyun were those who, through the purification of their souls, reached a stage where they received knowledge directly from the inner being of their master. This means they were spiritually connected to their master’s essence; they could ask questions and receive answers, even if their master was in a different city.

There are still individuals today who receive guidance from their masters in this manner, maintaining a deep spiritual connection. They can pose profound scholarly questions and receive answers.

The Ishraqiyyun are those in whose inner being illumination (shuruq) occurs. Divine grace flows into their souls from the inner essence of their master, and they can even inquire about the minutiae of affairs and anything that is beneficial for them, receiving answers.

Of course, not every teacher or master is like this. We’re speaking of a master who is a Wali (a saint or spiritual authority)—one who is among the Awliya’ (saints). Otherwise, anyone who merely ascends the pulpit has nothing to offer, having not traversed the path themselves to guide others.

Now, given that a human being takes on the ‘color’ of whatever they focus on, how much better it is to take on the ‘color’ of the Divine Realm (Malakut), and how much better it is to take on the ‘color’ of the owner of the intellect (Sahib-e Jabbarut).

Understanding “Aref” (Gnostic or true mystic)

The term “Aref” embodies more than just a single quality; it represents a profound spiritual station. An Aref is someone who is simultaneously an ‘Abid’ (worshipper) and a ‘Zahid’ (ascetic), in addition to being a mystic.

It’s fundamentally incorrect to speak of ‘Irfan (Gnosticism/Mysticism)’ without embracing recommended spiritual practices (mustahabbat). Any claim to Irfan without performing the night prayers (salat al-layl) is profoundly mistaken. Similarly, it’s utterly erroneous for anyone to claim Irfan without asceticism (zuhd) and avoidance of sins.

However, the defining characteristic of an Aref is what Ibn Sina eloquently and clearly articulated. In essence, an Aref is depicted as a soul utterly devoted to spiritual purification and divine contemplation, seeking direct inner illumination from the highest celestial realms

The Noble Messenger of Allah (peace be upon him) stated:

“Whoever seeks something and strives for it shall find it; and whoever knocks on a door and persists, the door shall be opened.”

Furthermore, it is narrated that the Prophet (S) said: “Remembrance (Dhikr) is the knocking at the door of God’s house.”

And in another narration, he states: “Prayer (Salat) is the knocking at the door of God’s house.”

When you perform the prayer, you are knocking at the door. If that door opens, what will you witness? If, with the right conditions—sustained contemplation, continuous thought, and unwavering attention to the Divine Essence—the illumination of the Light of Truth (shuruq-e nur al-Haqq) dawns, then that is the opening of the door. And when that door opens, what a person sees is no longer something that can be described; it’s something that cannot be put into words.

This is why it is said not to excessively chase worldly greed. People are invited to asceticism (zuhd) and piety (taqwa) so that their hearts’ preoccupations may lessen. These preoccupations prevent one from turning their full attention to God, thus keeping the heart free.

Imagine a person whose heart is heavy with financial worries; they are distracted by many things, often desire to move homes, or are trying to figure out how to manage their children. That makes it impossible to have a God-centered life. Therefore, it is advised: “Be ascetic; be detached from the world.”

Imam Sajjad (A) used to say that God has invited His Awliya to asceticism (zuhd) so that their hearts might be free and solely dedicated to Him.

He would explain: “My children have a sustainer, who is God. I am not his provider to be constantly worried about him. He has his Provider, and his sustenance is determined; it will reach them without any decrease or increase, whether I wish it or not. I can neither reduce nor increase my child’s sustenance.”

The point is for the heart to be free to focus on the Divine Truth. The reason a person’s thoughts wander during prayer, going in all directions, is precisely the lack of freedom, which results in them comprehending nothing. Otherwise, if there is constant presence, a connection will be established. And once that connection is made, what a human being will witness is beyond words!

The Noble Messenger of Allah (peace be upon him) advised Abu Dharr:

“Do not invoke the Most Glorified God like the foolish; ‘May God suffocate you!’ (referring to how some carelessly use God’s name). You see how they utter the name of the Most Glorified God without attention to Him. Invoke God’s name with reverence.”

My Master (Allameh Hassanzadeh) used to recount: There was a merchant who, upon receiving money, would say: “May the Most Glorified God bestow blessings.”

Some people casually say, “May God give blessings.” You wouldn’t even utter the names of your mother and father so carelessly.

Allameh concluded: “It was evident that this person had seen a true master and heard proper instruction. His mouth and tongue possessed reverence, and he invoked God with magnificence.”

Therefore, when you intend to say “Ya Allah (O God),” pay attention to the Grandeur of God.

Because of this very reason, someone might have prayed for fifty years without comprehending anything from their prayers, believing that prayer is simply a matter of performing it. If you suggest that a person should experience profound visions in prayer, they might retort, “What kind of talk is this? Have you become a prophet?”

We respond by citing the Prophet Muhammad (S) himself, who stated: “Prayer is the Mi’raj (ascension) of the believer.” A person should indeed experience a spiritual ascension in prayer.

Imam Sadiq (A) remarked: “Someone performs prayers for fifty years, yet not even two units of their prayer are accepted.” Why? Because they lack presence and contemplation.

All verbal remembrance (dhikr lisani) must be accompanied by heartfelt remembrance (dhikr qalbi). This means your attention must be directed towards the Most Glorified God, because dhikr means remembrance of God, not merely uttering words superficially.

So, when we engage in dhikr, no matter how many times we intend to recite it, for each repetition, first direct our attention to God, to the magnificence of God, to the presence of the Most Glorified God. Only then, make your invocation, rather than sitting for four hours repeating something and thinking you have remembered God.

If a person, through their thoughts, turns towards the sacred realm of Jabbarut, the Light of Truth (Nur al-Haqq) will shine forth in their heart. Such a person then becomes a Gnostic by God (Aref billah).

Others may have only heard a name for God. Even a scholar, who might use ten or a hundred different arguments, may still lack true knowledge (ma’rifah) of the Most Glorified God.

Therefore, the essence of ‘Dhikr’ is a person’s attention and contemplation of the Most Glorified Truth.

Scientifically, a person must first understand what God truly is. Otherwise, they might imagine God as merely a light in the heavens, sitting in a corner with angels around Him—such simplistic, common misconceptions people hold about God.

May God willing, all of us attain true knowledge of the Most Glorified Truth and genuinely become rememberers of the Most Glorified God.

Muhammad Mahdi Me’marian

All praise is to God to the extent that He deserves it.