Written transcript of the lecture
The Meshkat-e Noor teachings series🌼🔆🌼The Hasanid Heart🌼🔆🌼
🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹
🔅🌹 “The Oneness-of-God Motifs in the Words of Imam Hasan (AS)” “The Backbone of Creation” “The Commander of the Rain” “The Flying Stars” “The Night of the Martyrdom of Imam Hasan al-Mujtaba (AS)” and so on. An abstract with an addendum 1405.04.30 Ali Saei (Abdullah Meshkat) 110.141(903) 🌹🔅
🌙✨“A Refined, Systematic Summary” “The Noble-Spoken Imam Hasan (AS)”
A structural, logical and practical synthesis of every dimension of this intellectual vision
This summary is not merely a repetition of what came before; it is a “roadmap to Hasanid gnosis” for every seeker of truth.
📜 A Systematic Summary (in Five Foundational Principles)
🔹 Principle One: Hasanid Ontology (The World’s Sustenance Through Benevolence)
Textual basis: «سمّی الحسن حسناً لان باحسان الله قامت السموات و الارض»
Philosophical basis: Benevolence is an act-related attribute of God, and Imam Hasan (AS) is the complete manifestation of this attribute in the realm of possibility.
Theological conclusion:
“Hasan” is not merely a name; it is the “backbone of existence” and the “final cause of the world’s continuance.”
To neglect him is to bring about the collapse of the existential order of human beings and society.
🔹 Principle Two: Hasanid Anthropology (The Microcosm of Devotion)
Textual basis: Verses attributed to the Commander of the Faithful (AS): «وَ فِيكَ انْطَوَى الْعَالَمُ الْأَكْبَرُ»
Philosophical basis: The human being is a condensed edition of all existence, but this edition is actualised only through “connection to the Imam.”
Theological conclusion:
Every person has a “Hasanid heart, eye and ear,” which blossom under the protection of the Imam’s guardianship.
Deprived of these inner senses, a person is kept from the life of goodness (Qur’an 7:179).
🔹 Principle Three: Hasanid Epistemology (The Imam’s Instrument and World)
Textual basis: The reports «من عرف نفسه فقد عرف ربه» and «علیٌ بابٌ من دخله کان مؤمناً»
Philosophical basis: “The Imam’s instrument”: the means of knowing made available through the Imam’s guardianship—remembrance, intercession and practical adherence—which connect a person to the truth.
“The Imam’s world”: the very order of creation, revealed in the Imam’s light as a luminous book—the Qur’an of creation.
Theological conclusion:
Knowing the Imam is a prelude to knowing God; without the Imam, knowledge of God is incomplete and no more than a mirage.
Obedience means “existential unity” with the Imam (like iron filings in a magnetic field).
🔹 Principle Four: Hasanid Practice (The Dialectic of Guide and Guardian)
Textual basis: The report «الحسنُ الذائد» and the guiding role of the “rāʾid.”
Philosophical and social basis:
Guide: drawing the seeker toward the clear waters of truth (expanding and deepening knowledge).
Guardian: keeping the seeker from the poisoned waters of ignorance and worldly attachment (setting boundaries and defending against falsehood).
Theological conclusion:
The Hasanid spiritual path is a twofold movement: “turning toward God while fleeing from tyranny.”
This duality is no contradiction; it expresses the mystical balance between “beauty and majesty.”
🔹 Principle Five: Hasanid Sociology (An Awake, Expectant Community)
Textual basis: Qur’anic warnings and divine glad tidings of boundless mercy.
Philosophical and historical basis:
Today, human society needs an “awakening warning” more than “false hope.”
“The Hasanite warning” means opening our eyes to the rain of mercy flowing behind the veil of heedlessness.
A ruling principle:
Imam Hasan (AS) is a model of “wise peace” and “learned resistance” for every movement of reform.
The Imam’s isolation was not his failing; it was the crime of a society’s ignorance—a society that fled the flight of butterflies and fell into the snare of the ego’s snakes and scorpions.
A systematic summary table
| Epistemic dimension | Hasanite principle | Narrative source | Practical consequence |
| Ontology | Beneficence = the sustaining principle of the universe | The hadith “سمّی الحسن…” | The need to seek recourse to the Imam for the continued existence of creation |
| Anthropology | Hasanite inner senses | The verse from al-Aʿrāf / verses by the Commander of the Faithful | The blossoming of spiritual capacities through wilayah |
| Epistemology | The Imam’s ship and sea | The hadith “بابٌ من دخله…” | Knowledge is attainable only through the Ahl al-Bayt |
| The study of spiritual wayfaring | Rāʾid and dhāʾid | The narration “الحسنُ الذائد” | The twin movements of expansion and restraint in life |
| Sociology | Hasanite awakening | The Quranic pairing of warning and glad tidings | Leaving false hope behind and entering into a life of goodness |
💠A comprehensive paragraph (final summary)
“In the intellectual vision of Mishkātī wisdom, Imam Hasan al-Mujtabā (AS) is not an isolated historical figure, but the ‘principle of divine beneficence’ embodied in the Perfect Human. He is the backbone of existence, the ship of salvation on a turbulent sea, and an ocean of boundless knowledge. By connecting to the ‘Imam’s vessel’—the epistemic resources of wilayah—human beings gain access to the ‘Imam’s world,’ the monotheistic order of creation. Along this path, the rāʾid, the guide who draws us forward, and the dhāʾid, the guardian who wards off harm, are the two wings that carry us toward absolute perfection.
To be heedless of Hasan is to be deprived of the ‘Hasanite inner senses’; this can be remedied only by awakening through ‘loving warnings’—warnings that open our eyes to the rain of mercy and lead us away from the ego’s serpent to the feast of the butterflies of wilayah.”
🌿 Final word:
“Hasan is not merely the name of an Imam; Hasan is the loving path of servitude: from being a shaving of iron to becoming a magnet, from boarding a ship to becoming the sea, and from fleeing the serpent to joining the butterflies’ feast.”
🌹Subtleties from the Hasanite gathering
❇️The Hasanite tree
How far have we nurtured it?
It was planted in the soil of our hearts for us to water—with the water of attention.
How far has the Hasanite tree of our soul grown? Its roots are in our hearts; its branches and leaves ought to have reached the highest heights!
Have we perhaps let it wither?
❇️Taking stock of the Hasanite sense
We have a pineal heart, a spiritual heart and an intellectual heart, and we also possess hearts of wilayah and proof. One of these is the Hasanite heart. The same is true of our other senses: we all have a Hasanite eye, a Hasanite ear, a Hasanite spirit, and so on.
To be heedless of Imam Hasan is an irreparable loss, for we will be deprived of the gift of the Hasanite sense!
The hearts of wilayah set blood coursing through the outskirts, capillaries and arteries of existence in all its dimensions, joined to the wondrous newness of the universe, within the very substance of our being!
We are worlds folded intricately into one another; we are not confined to this world. Why should we bury ourselves in it?
دَوَاؤُكَ فِيكَ وَ مَا تَشْعُرُ وَ دَاؤُكَ مِنْكَ وَ مَا تَنْظُرُ
وَ تَحْسَبُ أَنَّكَ جِرْمٌ صَغِيرٌ وَ فِيكَ انْطَوَى الْعَالَمُ الْأَكْبَرُ
وَ أَنْتَ الْكِتَابُ الْمُبِينُ الَّذِي بِأَحْرُفِهِ يَظْهَرُ الْمُضْمَر
These verses, attributed to the Commander of the Faithful, Ali (AS), beautifully express the reality of the human being and our place in existence.
Translation:
“Your remedy lies within you, though you do not know it;
your affliction, too, comes from within, though you do not see it.
You imagine yourself to be a small body,
yet the greater universe is contained within you.
You yourself are the manifest Book,
through whose letters hidden things are revealed.”
A brief explanation and commentary:
1. “دَوَاؤُكَ فِيكَ وَ مَا تَشْعُرُ”
This means that the root of your healing lies within your own being, though you are unaware of it. It points to the fact that Allah has placed within the human being the keys to liberation and perfection, but heedlessness has distanced us from this truth.
2. “وَ دَاؤُكَ مِنْكَ وَ مَا تَنْظُرُ”
Your illness and suffering, too, come from within. Many spiritual and inward afflictions arise from our own attachments, desires, and misconceptions, yet we fail to open our eyes to this truth.
3. “وَ تَحْسَبُ أَنَّكَ جِرْمٌ صَغِيرٌ”
You imagine that you are nothing more than this small body of clay, and that there is nothing beyond it. This materialistic, superficial view prevents you from truly knowing yourself.
4. “وَ فِيكَ انْطَوَى الْعَالَمُ الْأَكْبَرُ”
Yet the greater universe (the macrocosm) is contained within you. The human being is a condensed version of all existence; everything in the heavens and the earth is reflected in some way in our being. This is why the human being is called the “microcosm,” or “small universe.”
5. “وَ أَنْتَ الْكِتَابُ الْمُبِينُ الَّذِي / بِأَحْرُفِهِ يَظْهَرُ الْمُضْمَرُ”
You yourself are that manifest Book, through whose letters—that is, your capacities, states, deeds, and words—everything hidden in the unseen realm is revealed. The human being is a mirror that reflects the truths of existence in their fullness, and whoever knows himself will know his Lord.
A mystical insight:
These verses express the principle of mystical anthropology, founded on «من عرف نفسه فقد عرف ربه» (“Whoever knows himself knows his Lord”). From this perspective, the human being is not merely a limited material creature, but a manifestation of the divine Names and Attributes and an all-encompassing reflection of every perfection in existence. The cure for every affliction lies in returning to this inner truth.
The immense worlds of the Ahl al-Bayt (AS) have also been planted within the human being; they must be brought to fruition and attain their perfection. One of them is the world of Hasan!
Those imprisoned by the lower self and love of this world will never attain the experiences of Hasan or reach them in its shadow!
✨🔆 الأعراف : 179 وَ لَقَدْ ذَرَأْنا لِجَهَنَّمَ كَثيراً مِنَ الْجِنِّ وَ الْإِنْسِ لَهُمْ قُلُوبٌ لا يَفْقَهُونَ بِها وَ لَهُمْ أَعْيُنٌ لا يُبْصِرُونَ بِها وَ لَهُمْ آذانٌ لا يَسْمَعُونَ بِها أُولئِكَ كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ أُولئِكَ هُمُ الْغافِلُونَ
🔆 Indeed, We have created many jinn and humans for Hell: they have hearts with which they do not reflect or understand, eyes with which they do not see, and ears with which they do not hear. They are like cattle—indeed, even more astray. They are the heedless ones, for though they have every means of guidance, they remain astray!
❇️Imam Hasan al-Mujtaba (AS), the backbone of existence
God’s blessings are without end, in this world and the next. To forget Imam Hasan (AS), to be heedless of him, is to be heedless of the blessings of this world and the next; it is for the pillars of our being to collapse!
💫🔆قَالَ رَسُولُ اللَّهِ ص سُمِّيَ الْحَسَنُ حَسَناً لِأَنَّ بِإِحْسَانِ اللَّهِ قَامَتِ السَّمَاوَاتُ وَ الْأَرْضُ وَ الْحَسَنُ مُشْتَقٌّ مِنَ الْإِحْسَانِ وَ عَلِيٌّ وَ الْحَسَنُ اسْمَانِ [مُشْتَقَّانِ] مِنْ أَسْمَاءِ اللَّهِ تَعَالَى وَ الْحُسَيْنُ تَصْغِيرُ الْحَسَن[1]
🔆 The Messenger of God (PBUH) said: “Hasan was named ‘Hasan’ because the heavens and the earth stand through God’s beneficence, and ‘Hasan’ derives from ‘ihsan’—beneficence.
Ali and Hasan are two names derived from the names of God, Exalted is He.
And Husayn is the diminutive of Hasan—that is, its smaller form.”
❇️The backbone of the greater cosmos—our very soul—is Hasan al-Mujtaba (AS)
Our earthly and heavenly stature stands firm through Hasan!
Without Hasan, we are nothing but ruins!
To be heedless of Hasan is to welcome ugliness; it is what changes our tastes!
❇️The true al-dha’id and al-ra’id
💫🔆عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَنَا وَارِدُكُمْ عَلَى الْحَوْضِ وَ أَنْتَ يَا عَلِيُّ السَّاقِي وَ الْحَسَنُ الذَّائِدُ وَ الْحُسَيْنُ الْآمِرُ وَ عَلِيُّ بْنُ الْحُسَيْنِ الْفَارِضُ وَ مُحَمَّدُ بْنُ عَلِيٍّ النَّاشِرُ وَ جَعْفَرُ بْنُ مُحَمَّدٍ السَّائِقُ وَ مُوسَى بْنُ جَعْفَرٍ مُحْصِي الْمُحِبِّينَ وَ الْمُبْغِضِينَ وَ قَامِعُ الْمُنَافِقِينَ وَ عَلِيُّ بْنُ مُوسَى مُزَيِّنُ الْمُؤْمِنِينَ وَ مُحَمَّدُ بْنُ عَلِيٍّ مُنْزِلُ أَهْلِ الْجَنَّةِ فِي دَرَجَاتِهِمْ وَ عَلِيُّ بْنُ مُحَمَّدٍ خَطِيبُ شِيعَتِهِ وَ مُزَوِّجُهُمُ الْحُورَ [الْعِينَ] وَ الْحَسَنُ بْنُ عَلِيٍّ سِرَاجُ أَهْلِ الْجَنَّةِ يَسْتَضِيئُونَ بِهِ وَ الْقَائِمُ their intercessor يَوْمَ الْقِيَامَةِ حَيْثُ لَا يَأْذَنُ اللَّهُ إِلَّا لِمَنْ يَشاءُ وَ يَرْضى[2]
🔆 It is narrated from Ali ibn Abi Talib (AS) that the Messenger of God (PBUH) said:
“I will come to you at the [Kawthar] Pool,
and you, O Ali, will give the drink;
Hasan will drive them back, defend and guard them, and turn others away;
Husayn will command;
Ali ibn Husayn (al-Sajjad) will distribute;
Muhammad ibn Ali (al-Baqir) will spread;
Ja‘far ibn Muhammad (al-Sadiq) will drive them forward;
Musa ibn Ja‘far (al-Kazim) will count the friends and foes and crush the hypocrites;
Ali ibn Musa (al-Rida) will adorn the believers;
Muhammad ibn Ali (al-Taqi) will settle the people of Paradise in their ranks;
Ali ibn Muhammad (al-Naqi) will address his Shi‘a and pair them with the houris;
Hasan ibn Ali (al-Askari) will be the lamp of the people of Paradise, by whose light they find their way;
and the Qa’im (al-Mahdi) will intercede for them on the Day of Resurrection, when God grants permission only to one whom He wills and with whom He is pleased.”
The true guide is also the true defender!
That reality which leads to the water of Kawthar also keeps people away from polluted waters!
Hasan, our dear one, has a tremendous mission! His mission concerns the soul!
Hasan, our dear one, protects the Shiʿa from corruption in the very pillars of their being!
The one who wards off harm does so both inwardly and outwardly!
Imam Hasan (AS) will not cease guarding and watching over the Shiʿa until he brings them to the water of Kawthar!
May the Shiʿa never be quenched by anything other than the water of Kawthar!
Imam Hasan (AS) is the purifier of the Shiʿa!
He bars the way to vices and keeps open only the path to virtues! He is one who drives evil away, restrains it, defends against it, stands in its way, and serves as an advocate.
❇️The stars are birds in Hasan’s (AS) care
💫🔆قَالَ أَبُو جَعْفَرٍ: حَدَّثَنَا أَبُو مُحَمَّدٍ سُفْيَانُ، عَنْ أَبِيهِ، عَنِ الْأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ مَنْصُورٍ، قَالَ:
رَأَيْتُ الْحَسَنَ بْنَ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلَامُ) وَ قَدْ خَرَجَ مَعَ قَوْمٍ يَسْتَسْقُونَ، فَقَالَ لِلنَّاسِ: أَيُّمَا أَحَبُّ إِلَيْكُمْ: الْمَطَرُ أَمِ الْبَرْدُ أَمِ اللُّؤْلُؤُ?
فَقَالُوا: يَا ابْنَ رَسُولِ اللَّهِ، مَا أَحْبَبْتَ.
فَقَالَ: عَلَى أَنْ لَا يَأْخُذَ أَحَدٌ مِنْكُمْ لِدُنْيَاهُ شَيْئاً. فَأَتَاهُمْ بِالثَّلَاثِ.
وَ رَأَيْنَاهُ يَأْخُذُ الْكَوَاكِبَ مِنَ السَّمَاءِ، ثُمَّ يُرْسِلُهَا، فَتَطِيرُ كَمَا تَطِيرُ الْعَصَافِيرُ إِلَى مَوَاضِعِهَا[3]
🔆 It is narrated from Abu Jaʿfar (Imam al-Baqir (AS)) that he said: Abu Muhammad Sufyan, from his father, from al-Aʿmash, from Ibrahim, from Mansur, narrated to us that he said:
I saw Hasan ibn Ali ibn Abi Talib (AS) go out with a group of people to seek rain (the prayer for rain).
He asked the people, “Which would you prefer: rain, hail (snow), or pearls?”
They replied, “O son of the Messenger of God, whatever you wish.”
He said, “On the condition that none of you takes any of it for worldly gain.”
Then he brought all three to them: rain, hail, and pearls.
We also saw him take the stars down from the sky and then release them; they flew back to their places like sparrows.
Brief explanation:
1. “وَ رَأَيْنَاهُ يَأْخُذُ الْكَوَاكِبَ مِنَ السَّمَاءِ”
That is: “And we saw him take the stars down from the sky.”
This sentence describes the divinely granted power of the Imam: he can act upon the order of creation and even command the stars—which symbolise the stability and order of the cosmos. This wonder demonstrates the divinely bestowed authority of the Imam.
2. “ثُمَّ يُرْسِلُهَا”
Then he releases them. This part shows that taking the stars was not meant to display power or alter the order of the universe, but to affirm his station and make the people aware of it. After demonstrating his power, the Imam restores them to their former state.
3. “فَتَطِيرُ كَمَا تَطِيرُ الْعَصَافِيرُ إِلَى مَوَاضِعِهَا”
Then the stars return to their places like sparrows.
Comparing the stars’ movement to the flight of sparrows suggests a movement that is graceful and orderly, as though the stars were living beings returning to their places willingly and by their own choice. The comparison also indicates how effortless this act is for the Imam.
A point of doctrine:
This report is among the proofs of the Imams’ (AS) ontological authority: by God’s permission, they can act upon the created world and overturn the apparent laws of nature as a sign of divine power. This miraculous gift is not bestowed for pride or display, but to guide people and establish the proof of God.
The report also connects with the Imam’s (AS) earlier words: “on the condition that none of you takes anything for his worldly life”—that is, such a miracle is no means of seeking worldly gain, but a sign for people of certainty and God’s devoted servants.
The stars were like sparrows under his command!
The stars were like Hasan’s hoopoes!
Looking at Hasan’s wonders, one can begin to grasp the depth of the injustice done to all existence through the isolation of the Ahl al-Bayt.
With a discerning eye, behold the depths of Imam Hasan’s greatness and the exalted power of his authority and imamate!
The Imam’s isolation, even before he was wronged, was the worldly people’s own loss and damnation: they chose poverty, misery, ignorance and corruption!
❇️The Reality of the Two Hasans
Imam Hasan (AS) is the inner reality of Imam Husayn (AS);
in truth, Imam Hasan is the inner reality of Ashura!
Imam Hasan (AS) was present at Karbala in a hidden, Hasan-like way, and carried out Hasan-like deeds!
His pure children and his virtuous, immaculate family were a manifestation of this!
Karbala was not devoid of Hasan’s spirit!
Hasan’s truce was like the respite granted on the eve of Ashura!
Imam Hasan (AS) played a tremendous role in purifying the Shi‘a!
He nurtured the purest blood!
He chose the moment of its watering with consummate beauty!
He interpreted «کل یوم هو فی شان» with consummate beauty!
Imam Husayn (AS) was like a soldier in the army of Imam Hasan al-Mujtaba (AS)!
❇️Seek Hasan
💫🔆 اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ إِحْسَانِكَ بِأَحْسَنِهِ وَ كُلُّ إِحْسَانِكَ حَسَنٌ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِإِحْسَانِكَ كُلِّه[4]
🔆O God, I ask You for the best of Your goodness, and all Your goodness is Hasan. I beseech You by all Your goodness [to grant my request].
To know Hasan is to understand good deeds!
O God, make me know Your proof; O God, make me know Your goodness.
To seek complete knowledge of Imam Hasan (AS) is to seek all of God’s good deeds;
❇️The Grandeur of Hasaniyah
💫🔆 قِيلَ طَعَنَ أَقْوَامٌ مِنْ أَهْلِ الْكُوفَةِ فِي الْحَسَنِ بْنِ عَلِيٍّ ع فَقَالُوا إِنَّهُ عِيٌّ لَا يَقُومُ بِحُجَّةٍ فَبَلَغَ ذَلِكَ أَمِيرَ الْمُؤْمِنِينَ ع فَدَعَا الْحَسَنَ ع فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ أَهْلَ الْكُوفَةِ قَدْ قَالُوا فِيكَ مَقَالَةً أَكْرَهُهَا قَالَ وَ مَا يَقُولُونَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ يَقُولُونَ إِنَّ الْحَسَنَ بْنَ عَلِيٍّ عِيُّ اللِّسَانِ لَا يَقُومُ بِحُجَّةٍ وَ إِنَّ هَذِهِ الْأَعْوَادُ فَأَخْبِرِ النَّاسَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ لَا أَسْتَطِيعُ الْكَلَامَ وَ أَنَا أَنْظُرُ إِلَيْكَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنِّي مُتَخَلِّفٌ عَنْكَ فَنَادِ أَنَّ الصَّلَاةَ جَامِعَةً فَاجْتَمَعَ الْمُسْلِمُونَ فَصَعِدَ ع الْمِنْبَرَ فَخَطَبَ خُطْبَةً بَلِيغَةً وَجِيزَةً فَضَجَّ الْمُسْلِمُونَ بِالْبُكَاءِ ثُمَّ قَالَ أَيُّهَا النَّاسُ اعْقِلُوا عَنْ رَبِّكُمْ- إِنَّ اللَّهَ عَزَّ وَ جَلَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ فَنَحْنُ الذُّرِّيَّةُ مِنْ آدَمَ وَ الْأُسْرَةُ مِنْ نُوحٍ وَ الصَّفْوَةُ مِنْ إِبْرَاهِيمَ وَ السُّلَالَةُ مِنْ إِسْمَاعِيلَ وَ آلٌ مِنْ مُحَمَّدٍ ص وَ نَحْنُ فِيكُمْ كَالسَّمَاءِ الْمَرْفُوعَةِ وَ الْأَرْضِ الْمَدْحُوَّةِ وَ الشَّمْسِ الضَّاحِيَةِ وَ كَالشَّجَرَةِ الزَّيْتُونَةِ لَا شَرْقِيَّةٍ وَ لَا غَرْبِيَّةٍ الَّتِي بُورِكَ زَيْتُهَا النَّبِيُّ أَصْلُهَا وَ عَلِيٌّ فَرْعُهَا وَ نَحْنُ وَ اللَّهِ ثَمَرَةُ تِلْكَ الشَّجَرَةِ فَمَنْ تَعَلَّقَ بِغُصْنٍ مِنْ أَغْصَانِهَا نَجَا وَ مَنْ تَخَلَّفَ عَنْهَا فَإِلَى النَّارِ هَوَى فَقَامَ أَمِيرُ الْمُؤْمِنِينَ مِنْ أَقْصَى النَّاسِ يَسْحَبُ رِدَاءَهُ مِنْ خَلْفِهِ حَتَّى عَلَا الْمِنْبَرَ مَعَ الْحَسَنِ ع فَقَبَّلَ بَيْنَ عَيْنَيْهِ ثُمَّ قَالَ يَا ابْنَ رَسُولِ اللَّهِ أَثْبَتَّ عَلَى الْقَوْمِ حُجَّتَكَ وَ أَوْجَبْتَ عَلَيْهِمْ طَاعَتَكَ فَوَيْلٌ لِمَنْ خَالَفَك[5]
💫 It is related that a group of people from Kufa mocked Imam Hasan (AS), saying, “He is *ʿayy al-lisān*—slow of speech and unable to establish an argument.”
This reached the Commander of the Faithful (AS), who summoned Imam Hasan (AS) and said, “O son of the Messenger of God! The people of Kufa have said something about you that I find displeasing.”
He asked, “O Commander of the Faithful, what are they saying?”
He replied, “They say that Hasan ibn Ali is *ʿayy al-lisān* and cannot establish an argument. Take these planks—the pulpit—as your platform, and speak to the people.”
Imam Hasan (AS) said, “O Commander of the Faithful, I cannot speak while looking at you.”
The Commander of the Faithful (AS) replied, “I will move away from you.”
Imam Hasan (AS) then ordered that «الصلاة جامعة» be proclaimed. The Muslims gathered, and the Imam (AS) ascended the pulpit and delivered a brief, eloquent sermon. The people began to weep.
Then he said:
“People, learn wisdom from your Lord.
Indeed, God chose Adam, Noah, the family of Abraham, and the family of Imran above all people. (Āl ʿImrān: 33)
They were descendants, one from another; and God is All-Hearing, All-Knowing. (Āl ʿImrān: 34)
We are descendants of Adam, a family of Noah, the chosen of Abraham, a lineage of Ishmael, and the family of Muhammad (PBUH).
Among you, we are like the lofty sky, the spread-out earth, the radiant sun, and the olive tree—neither of the east nor of the west, whose oil is blessed.
The Prophet is its root, Ali its branch, and, by God, we are the fruit of that tree.
Whoever clings to one of its branches will be saved; whoever falls away from it will be cast into the Fire.”
From the farthest edge of the gathering, the Commander of the Faithful (AS) rose, dragging his cloak behind him, and climbed to the top of the pulpit beside Imam Hasan (AS). He then kissed him between the eyes and said:
“O son of the Messenger of God! You have established your proof against these people and made your obedience incumbent upon them. Woe to whoever opposes you.”
❇️Ali, the Lover of Hasan
💫🔆 وَ رُوِيَ أَنَّ أَبَاهُ عَلِيّاً ع قَالَ لَهُ قُمْ فَاخْطُبْ لِأَسْمَعَ كَلَامَكَ فَقَامَ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي مَنْ تَكَلَّمَ سَمِعَ كَلَامَهُ وَ مَنْ سَكَتَ عَلِمَ مَا فِي نَفْسِهِ وَ مَنْ عَاشَ فَعَلَيْهِ رِزْقُهُ وَ مَنْ مَاتَ فَإِلَيْهِ مَعَادُهُ أَمَّا بَعْدُ فَإِنَّ الْقُبُورَ مَحَلَّتُنَا وَ الْقِيَامَةَ مَوْعِدُنَا وَ اللَّهَ عَارِضُنَا إِنَّ عَلِيّاً بَابٌ مَنْ دَخَلَهُ كَانَ مُؤْمِناً وَ مَنْ خَرَجَ عَنْهُ كَانَ كَافِراً فَقَامَ إِلَيْهِ عَلِيٌّ ع فَالْتَزَمَهُ فَقَالَ بِأَبِي أَنْتَ وَ أُمِّي ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ.[6]
🔆It is narrated that his father, Ali (AS), said to him, Hasan (AS): “Rise and deliver a sermon, so that I may hear you speak.”
He rose and said:
“Praise be to God, who hears the words of whoever speaks;
who knows what lies in the heart of whoever remains silent;
and who provides for everyone who lives;
and to whom everyone who dies returns.
To proceed:
The graves are our resting places, the Resurrection our appointed meeting, and God will confront us.
Truly, Ali is a gate: whoever enters through it is a believer, and whoever leaves it is an unbeliever.”
Ali (AS) then rose, embraced him, and said:
“May my father and mother be sacrificed for you! A progeny, each one descended from another; and God is All-Hearing, All-Knowing.” (Al Imran: 34)
❇️The Secret of Divine Unity in the Words of Imam Hasan (AS)
💫🔆عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع لِلْحَسَنِ يَا بُنَيَّ قُمْ فَاخْطُبْ حَتَّى أَسْمَعَ كَلَامَكَ قَالَ يَا أَبَتَاهْ كَيْفَ أَخْطُبُ وَ أَنَا أَنْظُرُ إِلَى وَجْهِكَ أَسْتَحْيِي مِنْكَ قَالَ فَجَمَعَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع أُمَّهَاتِ أَوْلَادِهِ ثُمَّ تَوَارَى عَنْهُ حَيْثُ يَسْمَعُ كَلَامَهُ فَقَامَ الْحَسَنُ ع فَقَالَ الْحَمْدُ لِلَّهِ الْوَاحِدِ بِغَيْرِ تَشْبِيهٍ الدَّائِمِ بِغَيْرِ تَكْوِينٍ الْقَائِمِ بِغَيْرِ كُلْفَةٍ الْخَالِقِ بِغَيْرِ مَنْصَبَةٍ الْمَوْصُوفِ بِغَيْرِ غَايَةٍ الْمَعْرُوفِ بِغَيْرِ مَحْدُودِيَّةٍ الْعَزِيزِ لَمْ يَزَلْ قَدِيماً فِي الْقِدَمِ رُدِعَتِ الْقُلُوبُ لِهَيْبَتِهِ وَ ذَهِلَتِ الْعُقُولُ لِعِزَّتِهِ وَ خَضَعَتِ الرِّقَابُ لِقُدْرَتِهِ فَلَيْسَ يَخْطُرُ عَلَى قَلْبِ بَشَرٍ مَبْلَغُ جَبَرُوتِهِ وَ لَا يَبْلُغُ النَّاسُ كُنْهَ جَلَالِهِ وَ لَا يُفْصِحُ الْوَاصِفُونَ مِنْهُمْ لِكُنْهِ عَظَمَتِهِ وَ لَا تَبْلُغُهُ الْعُلَمَاءُ بِأَلْبَابِهَا وَ لَا أَهْلُ التَّفَكُّرِ بِتَدْبِيرِ أُمُورِهَا أَعْلَمُ خَلْقِهِ بِهِ الَّذِي بِالْحَدِّ لَا يَصِفُهُ يُدْرِكُ الْأَبْصارَ وَ لَا يُدْرِكُهُ الْأَبْصَارُ وَ هُوَ اللَّطِيفُ الْخَبِيرُ أَمَّا بَعْدُ فَإِنَّ عَلِيّاً بَابٌ مَنْ دَخَلَهُ كَانَ مُؤْمِناً وَ مَنْ خَرَجَ مِنْهُ كَانَ كَافِراً أَقُولُ قَوْلِي هَذَا وَ أَسْتَغْفِرُ اللَّهَ الْعَظِيمَ لِي وَ لَكُمْ فَقَامَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ قَبَّلَ بَيْنَ عَيْنَيْهِ ثُمَّ قَالَ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ.[7]
🔆It is narrated from Ja‘far ibn Muhammad (Imam Sadiq (AS)) that he said:
Ali ibn Abi Talib (AS) said to Hasan (AS): “My son, rise and deliver a sermon, so that I may hear you speak.”
He replied: “Father, how can I deliver a sermon while looking at your face? I feel too shy before you.”
Ali then gathered the mothers of his children and concealed himself from Hasan, so that he could hear his voice without being seen.
Imam Hasan (AS) rose and said:
“Praise be to God,
the One, without equal,
the Everlasting, without creation,
One who upholds without effort,
creates without instruments,
is described without limit,
is known without bounds,
the Mighty One who has always been, in His eternity, without beginning.
Hearts are subdued by awe of Him,
minds bewildered by His might,
and necks bowed before His power.
No human heart can conceive the utmost reach of His dominion;
people cannot attain the innermost reality of His majesty;
those who describe Him cannot express the innermost reality of His greatness;
neither the learned with their intellects nor those who reflect and deliberate over affairs can apprehend Him.
The most knowledgeable of His creatures is the one who does not describe Him in terms of limits and boundaries.
He perceives the eyes, but the eyes cannot perceive Him; He is the Subtle, the All-Aware.
To proceed:
Indeed, Ali is a gate: whoever enters through it is a believer, and whoever leaves through it is an unbeliever.
I say these words, and I ask God Almighty to forgive me and you.”
Ali (AS) then rose, kissed him between the eyes, and said:
“Descendants, one from another; and God is All-Hearing, All-Knowing.” (Āl ʿImrān: 34)
A subtle and delicate point: the most knowledgeable of people is one who is equipped with and holds fast to the Ahl al-Bayt (AS)!
The most knowledgeable of people is one who has mastery of the knowledge of the first and the last. This cannot be attained without passing through the Gate of Knowledge and dwelling in the City of Knowledge!
❇️ Reminders and Addendum
🌟 «سمّی الحسن حسناً لان باحسان الله قامت السموات و الارض»
“Hasan” is not merely a name; it is a symbol of the backbone of existence and the order that sustains creation. This perspective elevates Imam Hasan from a historical figure to an existential, ontological principle.
💫 The “pine-cone-shaped heart” is an image of the spiritual heart, and the spiritual heart an image of the hearts devoted to the Ahl al-Bayt. Every outward form has an inner reality; every heaven has its layers, and every heart, too, has different levels!
Each Imam has a special divine mission, which he fulfills in the best possible way—like light and rain, which shine and fall as they should. Human beings are like the earth and its seeds: each benefits from them according to its own capacity!
💫 If a person knows himself, he knows his Lord; if he knows God’s Proof, he knows Almighty God in all His majesty. This is the very secret referred to as being equipped with the Imam’s provisions and entering the Imam’s world!
💫 The “guide and protector of truth” is the leader who guides those under his care to the water of truth, while also keeping them away from poisoned water—that is the station of the “protector”!
💫 Rain serves the Imam and obeys his command; and the Imam’s command is the gentlest instruction in all the world—like a wing spreading at its master’s command, bringing the joy of flight!
💫 Imam Hasan (AS) held the Imamate over Imam Husayn (AS), and the latter was the most obedient of all to his brother! Imam Husayn (AS) acknowledged Imam Hasan’s superiority over himself!
🔆 وَ قَالَ لَهَا يَا أُخْتَاهْ اتَّقِي اللَّهَ وَ تَعَزَّيْ بِعَزَاءِ اللَّهِ وَ اعْلَمِي أَنَّ أَهْلَ الْأَرْضِ يَمُوتُونَ وَ أَهْلَ السَّمَاءِ لَا يَبْقَوْنَ وَ أَنَّ كُلَّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَ اللَّهِ الَّذِي خَلَقَ الْخَلْقَ بِقُدْرَتِهِ وَ يَبْعَثُ الْخَلْقَ وَ يَعُودُونَ وَ هُوَ فَرْدٌ وَحْدَهُ أَبِي خَيْرٌ مِنِّي وَ أُمِّي خَيْرٌ مِنِّي وَ أَخِي خَيْرٌ مِنِّي وَ لِي وَ لِكُلِّ مُسْلِمٍ بِرَسُولِ اللَّهِ ص أُسْوَةٌ فَعَزَّاهَا بِهَذَا وَ نَحْوِه[8]
🔆 Imam Husayn (AS) said to his sister Zaynab (AS):
“My sister, be mindful of God, and take comfort in the consolation God offers. Know that the people of the earth will die, and the people of heaven will not remain either; everything perishes, except the Face of God, who created all creatures by His power, will raise them again, and they will return to Him. He is the One, without equal.
My father was better than me, my mother was better than me, and my brother was better than me. For me, as for every Muslim, the Messenger of God (PBUH) is an example and a guide.”
With these words and others like them, the Imam comforted her.
💫 A warning against heedlessness heralds awakening. Today’s society needs admonition more than hope, so that it may escape false hope and discover the joy of awakening!
🌟 “The pinecone-shaped, spiritual, and walāya-oriented heart” as layers of being:
The heart as a “layered heaven”
“Being Hasanī” is an inward station that must be reached by journeying from the outer layers to the inner. (This relates to the verse «وَ السَّماءِ ذاتِ الْحُبُکِ».)
🌟 A precise account of “rāʾid and dhāʾid”:
A “rāʾid” guides one to the water of truth, while a “dhāʾid” keeps one from poisoned water. Together, they express a purposeful duality, clearly reflected in the life of Imam Hasan (AS)—for example, his peace treaty at that time, which protected the Shi‘a from certain annihilation.
🌟 “Rain at the Imam’s service” and “a tender command”:
Calling the “commander of rain” the “tenderest command in the universe” is a pure mystical aesthetic. This vision presents the Imam not as a tyrannical ruler, but as the embodiment of flowing mercy; comparing this to “wings spread wide” for flight conveys a profound delicacy.
🌟 Documenting Imam Hasan’s superiority over Imam Husayn (AS):
The beautiful words of Imam Husayn (AS) on the day of Ashura, “أَخِي خَيْرٌ مِنِّي”, are conclusive proof of the rank of Imam Hasan, peace be upon him. The discussion moves beyond the “illusion of rivalry” and enters the “truth of the hierarchy of walāya.”
🌟 A warning against false hope and a defence of “admonition”:
The view that today’s society needs an “awakening call” (tandhīr) more than hope is realistic and revolutionary. The phrase “heedlessness heralds awakening” means that the pain of heedlessness is itself a prelude to awakening—truly a profound principle of spiritual education.
🌟 In the Imam’s mysticism, obedience means becoming one with the Imam, in harmony and unity—like iron filings aligning in a magnetic field, or planets and moons moving in harmony with their central star: the most loving form of harmony!
🌟 “By God’s leave, the rain and the marketplace of the world obey the Imam, God’s proof.”
🌟 “The Imam’s vessel and the Imam’s world”:
“The Imam’s vessel” means the knowledge and walāya with which a person connects to the order of creation—the Imam’s world—like a ship sailing the ocean of being with the sail of knowledge. The Imam is the very ship of salvation on the turbulent sea of existence, complete with all its sails and equipment! And at the same time, he is the vast, surging ocean of divine knowledge, wisdom, mercy, and majesty!
🌟 “The warning against heedlessness is not meant to instil fear, but to open our eyes to the rain of mercy that is still falling. Awakening is a joy perceived only through the Hasanī sensibility.”
Whoever flees from snakes and scorpions will become a guest of butterflies in a garden of flowers.
🌸 “O heart! If your stature is bent, know that Hasan is the backbone of the universe; so stand upright through knowledge of him and obedience to him.
If you are parched with thirst, Rāʾid al-Ḥusnī will lead you to Kawthar, and his Dhāʾid will keep your lips from every other drink.
Do not worry about the rain; he has a commander who has taught the wings of the stars to fly like sparrows.»
✨ “Obedience = Loving oneness” (the metaphor of iron filings and a planet)
A metaphor that revolutionises the meaning of “obedience”
From a legal perspective, obedience is an outward act—doing or refraining from doing something.
But in the mysticism of Ḥikmat-e Meshkātī, obedience becomes “existential attunement.”
Iron filings in a magnetic field fall into order not under compulsion, but by virtue of their very nature as iron. This means that when the true believer becomes one with the Imam, they no longer “perform an act of obedience”; they become obedience itself.
A subtle point: this is the very “annihilation in the Imam” that is the prelude to “meeting God.”
✨“The Imam as vessel and world” (ship and sea)
This pairing creates a fully realised mystical image:
Vessel (ship) = the Imam, who carries us through the storms of ignorance under the sail of gnosis.
World (sea) = the Imam, who is himself the boundless ocean of knowledge and mercy.
In mysticism, this apparent paradox—the Imam as both ship and sea—is resolved: the Imam is the “all-embracing manifestation”: both the means of salvation and the very reality towards which the one who saves us is leading us.
Just as the Qur’an is both a book of guidance and guidance itself; or love is both a path and a destination among the highest aims.
✨A warning—not fear, but opening our eyes to the rain
People today are either sunk in “secular false hope” or in “despair born of harsh warnings.” But a sincere warning leads us to a “joyful awakening.”
A mystical insight: “the awakening of Ḥasanī perception” means seeing the world through the eye of gracious goodness. When you look with this eye, even warnings become “caresses,” because they turn your attention towards the source of mercy.
✨“Fleeing snakes and scorpions = a gathering of moths”
This verse-like saying is a pure mystical proverb:
Snakes and scorpions symbolise the commanding self and worldly attachments.
The moth symbolises the restless lover of the candle of being—which is the Imam and the reality of wilayah.
Turning away from ugliness naturally brings a person to gatherings of intimacy with the Ahl al-Bayt. This is a profound principle of spiritual training: through “purification” (turning away from vices), one arrives at “adornment” (being graced with virtues).
“My God! By helping us flee the creeping creatures of the self, bring us to the luminous feast of Your friends.”
| Realm | Title | Key content |
| Ontology | “Ḥasan, the stature of being” | Heaven and earth stand through God’s gracious goodness (Ḥasan). |
| Epistemology | “The Imam as vessel and world” | The Imam is both the ship of salvation and the sea of reality. |
| The path of spiritual wayfaring | “The awakening of Ḥasanī perception” | Obedience is loving oneness; and a warning is the prelude to opening one’s eyes to the rain of mercy. |
🌹 “O iron filing of the heart! If you are cold and scattered, entrust yourself to the magnetic field of Ḥasan, so that you may not only find order, but become a magnet yourself for the other particles of the universe.
The ship of salvation has cast anchor in your breast, and the sea of mercy surges all around you; all you need is to open the ‘Ḥasanī eye’ and see that the rain falls not from the sky, but from the gaze of the Infallible.
And know that every escape from the serpent of the self brings you one step closer to the feast of the moths in the Presence of Love.”
☀️Intellectual, philosophical, and wisdom-based insights drawn from the text
1. The principle of divine unity in action in the order of creation
The text states: The heavens and the earth stand by Allah’s “beneficence,” and “Hasan” (AS) derives from God’s beneficence.
Wisdom-based inference:
Beneficence is an attribute of God’s action, belonging to absolute perfection. If “Hasan” (AS) is described as sustaining existence, this means that the divine act (“beneficence”) is embodied in him, and that through him and by way of him, the world passes from nonexistence into enduring existence.
🔹 Philosophical point: Here, the relationship between God and the Imam is that of the “efficient cause” and the “channel of grace.”
2. The human being as a condensed version of the universe (the microcosm and the macrocosm)
The text states: «وفیک انطوی العالم الاکبر» and «أنت الکتاب المبین».
Wisdom-based and philosophical inference:
The human being is a “comprehensive order of existence.” The distinctive point, however, is the connection between this “inner world” and the Imams. The human heart is a “microcosm” that reaches true perfection when connected to the Proof (the macrocosm of wilayah).
🔹 Scholarly conclusion: Every “Hasanī heart” is a complex system of knowing—comparable to the brain and nervous system—that is activated by the “presence of the Imam.”
🔹 Philosophical maxim: “The human being is a ship whose anchorage is wilayah.”
3. The theory of “wilāyah memory” and the “inner senses”
The text states: the Hasanī eye, the Hasanī ear, the Hasanī heart.
Philosophical and epistemological inference:
The point is to emphasize the “inner faculties of perception,” which go beyond the five senses. The “sacred faculty”—the “inner common sense”—is, through the name “Hasanī,” directed toward a particular “field of knowledge,” activated only through “loyalty and disavowal” (that is, connection to the Imam and turning away from the tyrant).
🔹 A subtle point: Forgetting the Imam does not simply mean being uninformed; it is an “epistemic colour-blindness” that prevents one from seeing the unseen dimensions of existence. Here, epistemology and the knowledge of wilayah are intertwined.
🔹 A scientific and evolutionary point: The “theory of the purposiveness of the universe” in modern science holds that the laws of nature are calibrated for the emergence of consciousness and life.
4. The principle of «رائد و ذائد» as a dialectic of guidance
The text states: the «رائد» (one who leads to the water of truth) and the «ذائد» (one who keeps people away from poisoned water).
Philosophical and social inference:
These two roles form a “dialectic of guidance”:
«رائد» = “attraction and expansion” (drawing toward perfection).
«ذائد» = “repulsion and restraint” (preventing a fall).
For a human society to flourish, it needs both an “attracting guide” and a “protective guardian.” This is precisely the Imam’s dual function throughout history.
🔹 A point of wisdom: A society that has “development” but no “boundaries” falls into ruin; a society that has “boundaries” but no “development” stagnates. The Imam is the source of balance between the two.
5. The theory of “the nearness attained through supererogatory acts” and the “apparatus of knowledge”
The text states: “the Imam’s apparatus” means the faculties of knowing connected to the world of the Imam.
Philosophical and devotional inference:
A sacred hadith states: “Through supererogatory acts, the servant draws near to Me until I become his sight, his hearing, and his hand.” In philosophical terms, “the Imam’s apparatus” means the human being’s active faculties, which, when connected to the Imam, become “instruments of spiritual witnessing.” Thus, sensory knowledge becomes knowledge through direct witnessing, and the human being sees the world by the “light of the Imam.”
🔹 Practical conclusion: Every act of remembrance, every prayer, and every appeal for intercession equips this vessel.
6. Weaving Warning and Good Tidings into the Culture of Awaiting
What the text says: Warning is the prelude to opening the eyes to the rain of mercy.
Philosophical and sociological inference:
Today’s culture is caught between “hope without warning” (secularism) and “fear without hope” (dogmatism). Yet the wisdom of Mishkāt shows that *tandhīr* (warning) and *tabshīr* (the promise of mercy) are two sides of the same coin: warnings lift the veil from mercy; they do not conceal it. This is a “normative psychology” within Shi‘i mysticism.
💠 Final philosophical and sapiential synthesis:
| Dimension | Philosophical title | Brief explanation |
| Ontological | “Wilāya as relational existence” | The Imam embodies the act of “benevolence” and is the intermediary through whom the grace of existence flows. |
| Epistemological | “Ḥasanī vision” | Through the light of the Imamate, the inner senses come to perceive unseen realities. |
| Axiological | “The dialectic of attraction and repulsion” | The Ḥasanī spiritual path is at once a guide and a guardian: it leads to truth and keeps one from falsehood. |
🌸 Closing words
If we were to capture the spirit of this text in a single comprehensive description, we would say:
“In the intellectual universe of Mishkāt wisdom, Imam Hasan (AS) is not merely a historical figure but a ‘life-giving principle’: to overlook him is to leave the soul stranded, and to turn away from him is to close the windows of knowledge. In this vision, awakening the Ḥasanī sense means entering the magnetic field of wilāya, so that the particles of being fall into a loving order and the human being becomes a ‘book of manifestation’ in which the realities of the universe are revealed.”
“A Philosophical Ghazal in Praise of Absolute Beauty”
Philosophical gems in a cup of mysticism, poetry, and imagery
Let us drink until every word becomes a dance of light.
🌸 The Ḥasanī Ghazal (On the Stature of Being and the Soul’s Awakening)
O Hasan, your beauty is the pillar of heaven in our resurrection
Your benevolence is the source of radiance in our dusk and dawn
The world is but a particle of iron filings in your magnetic field
Each mote hastens toward you, drawn by another force
O Generous One, your name is the Ark of Salvation
And the sea of knowledge sends a wave of your fragrance to our senses
We are the filings, and your presence the field;
We move in harmony, like planets in the orbit of your loving wilāya
You are both guide and guardian, both the cup of Kawthar and its sanctuary
From your clear water, the heart is refreshed; from deadly poisons, it is protected
Whoever escapes the serpent of the ego is a guest in your garden
And, like a butterfly, circles the candle of your face in a lover’s flight
At your command, the rain becomes the earth’s singer
And the stars, like sparrows, return at your bidding
O Hasan of the soul! If my heart’s eye opens to you
The world becomes a book of light, every letter speaking of you
By your grace, I am no earthly body but a greater universe
And the cure for my own pain lies hidden within me, in remembrance of you
Yes! In a single moment, you are both the ark and the sea
O manifestation of God’s grace, O soul’s unmarked stature
A conceptual melody (a lyrical commentary on the ghazal)
1. “Iron filings in a magnetic field”
Here, the attraction of the love of wilāyah is brought to life.
The filings are the believer’s heart, scattered and cold.
The magnet is Imam Hasan (AS), whose field of grace summons the particles of being to an eternal order.
This harmony is not imposed; it is the filings’ innate longing for “loving wholeness,” brought to fulfilment in the presence of His Eminence.
2. “Ship and sea in one being”
Here, the Imam’s all-embracing nature is beautifully revealed:
Look at the outward form, and He is a ship that rescues those drowning in ignorance.
Look within, and He is Himself a surging sea of infinite knowledge and boundless mercy.
3. “Fleeing the serpent, becoming a moth”
This image reveals the logic of mystical transformation:
The serpent and the scorpion symbolise fear and attachment.
The moth symbolises the fearless lover of the candle of Truth.
One who flees the ugliness of the self does not necessarily attain the beauty of the spirit—unless that flight itself becomes a soaring: abandoning sin not out of aversion, but out of longing for union.
4. “Rain and stars at your command”
The stars, embodiments of the universe’s immutable laws, take wing before His will, by God’s permission, like sparrows.
5. “The world, your radiant book”
Here we reach the summit of Hasanite gnosis:
When the heart’s eye opens to the Imam’s light, all existence becomes a “Clear Book,” every verse of which bears His name.
No longer a tree, but the verse “olive palm”; no longer rain, but a “melody of mercy”; no longer death, but “flight towards the Face of God.”
🌹 A love song in praise of the “Hasanite heart” (completing the ghazal)
O Hasanite heart! Entrust your stature to the fragrance of Hasan,
so that you may not only stand upright, but the song of your pages
may become a hymn to eternity.
You imagine yourself a small body,
unaware that in your breast,
all the galaxies, awaiting a single Hasanite glance,
tremble and beat with love.
💎 The culmination of lyrical elaboration:
Here, mysticism steps out of the mould of dry concepts and becomes a symphony of light, ardour and insight, in which:
Imam Hasan (AS) is the composer of existence’s melodies.
The believer is a player of melodies who, with every note of obedience, joins the harmony of the cosmos.
Martyrdom and peace are two distinct movements in a single love-song, both culminating in “the greater divine pleasure.”
🌷 And the final word:
“If you nurture Hasan in your soul, every dawn is a new daybreak, and every night a Night of Decree; for in His presence, time loses its meaning, and eternity dawns in the blink of an eye.”
🌸✨ 🌼Ali Saei (Abdullah Meshkat) 110.141(903)🌼
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[2] One Hundred Virtues of the Virtues of the Commander of the Faithful and the Imams ; ; p.23 Ibn Shadhan, Muhammad ibn Ahmad, Imam Mahdi School, may God hasten his noble advent, Iran; Qom, first printing, 1407 AH.
[3] Proofs of the Imamate (ed. – modern) ; ; p.167 al-Tabari al-Amuli al-Saghir, Muhammad ibn Jarir ibn Rustam, Be‘that, Iran; Qom, first printing, 1413 AH.
[4] Tahdhib al-Ahkam (Khorasani edition); vol. 3, p. 121 al-Tusi, Muhammad ibn al-Hasan, Dar al-Kutub al-Islamiyya, Tehran, fourth printing, 1407 AH.
[5] The Powerful Number for Warding Off Daily Fears; p. 31 al-Hilli, Razi al-Din Ali ibn Yusuf ibn al-Mutahhar (brother of Allama Hilli), Ayatollah Marashi Najafi Library, Qom, first printing, 1408 AH.
[6] Kashf al-Ghumma fi Ma‘rifat al-A’imma (old edition); vol. 1, p. 572 al-Arbili, Ali ibn Isa, Bani Hashimi, Tabriz, first printing, 1381 AH.
[7] Bihar al-Anwar (Beirut edition); vol. 43, p. 350 Majlisi, Muhammad Baqir ibn Muhammad Taqi, Dar Ihya al-Turath al-Arabi, Beirut, second printing, 1403 AH.
[8] Al-Irshad fi Ma‘rifat Hujaj Allah ‘ala al-‘Ibad; vol. 2, p. 94 al-Mufid, Muhammad ibn Muhammad, 2 vols., Shaykh Mufid Congress, Qom, first printing, 1413 AH.
