Gentle and Generous of Tongue: Imam Hasan

🌻🔆Imam Hasan, gracious and noble in speech🔆🌻

🌼🔆🌼The Hasanid Heart🌼🔆🌼

🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹

🔅🌹 “The Tawhidic Symbols in Imam Hasan’s Words”  “The Backbone of Creation”  “Commander of the Rain” “Flying Stars”  “The Night of Imam Hasan al-Mujtaba’s Martyrdom” and more … An abstract with an addendum       1405.04.30    Ali Sa‘i (Abdollah Meshkat) 110.141(903)  🌹🔅

🌙✨“A Systematic and Refined Summary” “Imam Hasan, Noble in Speech”

A comprehensive account of every facet of this intellectual vision, presented in a structured, logical, and practical framework

This summary is not merely a repetition of what came before; it is a “road map to Hasanid gnosis” for every seeker of truth.

📜 A Systematic Summary (in 5 Foundational Principles)

🔹 Principle One: Hasanid Ontology (The World Sustained by Benevolence)

Textual basis: “Hasan was named Hasan because, through God’s benevolence, the heavens and the earth were established.”

Philosophical basis: Benevolence is an act-based attribute of God, and Imam Hasan (AS) is the complete manifestation of this attribute in the realm of contingent existence.

The philosophical conclusion:

“Hasan” is not merely a name; he is the “backbone of existence” and the “ultimate cause of the world’s continuance.”

Neglecting him means the collapse of the existential order of human beings and society.

🔹 Principle Two: Hasanid Anthropology (The Wilāya-Centred Microcosm)

Textual basis: Verses attributed to Amir al-Mu’minin (AS): “وَ فِيكَ انْطَوَى الْعَالَمُ الْأَكْبَرُ”

Philosophical basis: The human being is a condensed version of all existence, but this version comes to fulfilment only through “connection to the Imam.”

The philosophical conclusion:

Every person has a “Hasanid heart, eye, and ear,” which blossom under the protection of wilayah.

Deprivation of these inward faculties keeps a person from the life of purity (Qur’an 7:179).

🔹 Principle Three: Hasanid Epistemology (The Imam’s Apparatus and World)

Textual basis: The narrations “Whoever knows himself knows his Lord” and “Ali is a gate; whoever enters it is a believer.”

Philosophical basis: “The Imam’s apparatus”: the tools of spiritual knowledge through wilayah—remembrance, seeking mediation, and practical following—which connect a person to truth.

“The Imam’s world”: the very order of creation, which, in the light of the Imam, is revealed as a book of light (the Qur’an of creation).

The philosophical conclusion:

Knowing the Imam is the 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 Spiritual Practice (The Dialectic of the Guide and the Defender)

Textual basis: The narration “al-Hasan, the defender,” and the guiding role of the “rā’id.”

Philosophical and social basis:

Rā’id: drawing the seeker toward the clear waters of truth (the expansion and deepening of knowledge).

Defender: keeping the seeker from the poisoned waters of ignorance and worldly attachment (setting boundaries and defending the realm of knowledge).

The philosophical conclusion:

Hasanid spiritual practice is a twofold movement: “turning toward God while fleeing from the tyrant.”

This duality is no contradiction; it expresses the mystical balance between “beauty and majesty.”

🔹 Fifth Principle: Hasanid Sociology (The Awake, Awaiting Community)

Textual foundation: Quranic warnings and divine glad tidings of boundless mercy.

Philosophical and historical foundation:

Today, humanity needs an “awakening warning” more than “false hope.”

A “Hasanid warning” means opening our eyes to the rain of mercy flowing behind the veil of heedlessness.

Practical conclusion:

Imam Hasan (AS) exemplifies “wise peace” and “learned resistance” for every movement of reform.

The Imam’s isolation was not his failing, but the crime of a society’s ignorance: fleeing the flight of butterflies and falling into the trap of the serpents and scorpions of the self.

A Structured Summary Table

Epistemic Dimension	Hasanid Principle	Textual Source	Practical Implication
Ontology	Beneficence = the sustaining force of the universe	The hadith “سمّی الحسن…”	The necessity of seeking the Imam’s intercession for the preservation of existence
Anthropology	Hasanid inner senses	The verse from al-Aʿrāf / verses by the Commander of the Faithful	The flowering of spiritual capacities through wilayah
Epistemology	The Imam’s ship and sea	The hadith “بابٌ من دخله…”	Knowledge is attainable only through the Household
Spiritual Wayfaring	The guide and the warder	The narration “الحسنُ الذائد”	The twin movements of expansion and restraint in life
Sociology	Hasanid awakening	Quranic warnings and glad tidings	Leaving false hope and entering a life of purity

💠One Comprehensive Paragraph (Final Summary)

“In the intellectual vision of Mishkatian Wisdom, Imam Hasan al-Mujtaba (AS) is not an isolated historical figure, but the ‘principle of divine beneficence’ embodied in the Perfect Human. He is the backbone of existence, an ark of salvation on a turbulent sea, and an immeasurable ocean of knowledge. By connecting to the ‘Imam’s apparatus’—the epistemic resources of wilayah—the human being gains access to the ‘Imam’s world,’ the monotheistic order of creation. Along this path, the ‘guide’—who draws one onward—and the ‘warder’—who fends off danger—are the two wings that carry the soul toward absolute perfection.

To be heedless of Hasan is to be deprived of the ‘Hasanid inner senses,’ a deprivation remedied only by the awakening that comes through ‘loving warnings’—warnings that open our eyes to the rain of mercy and lead us away from the serpent of the self to the gathering 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.”

🌹Subtle Insights from the Hasanid Tradition

❇️The Hasanid Tree

How far have we brought it to the water?
It was planted in the soil of our hearts so we could water it—with the water of attention.

How far has the Hasanid tree of our soul grown? Its roots are in our hearts; its branches should have reached the highest heights!

What if we have let it wither?

❇️Taking Stock of the Hasanid Sense

We have a pineal heart, a spiritual heart, and an intellectual heart; we also possess hearts of wilayah and proof. One of these is the Hasanid heart. Our other senses are likewise of this kind: we all have a Hasanid eye, a Hasanid ear, a Hasanid spirit, and so on!

Being heedless of Imam Hasan is irreparable! For we will be deprived of the gift of the Hasanid sense!

The hearts of wilayah set the blood flowing through the boundaries, capillaries, and arteries of the universe in all its dimensions, joining to it the wondrous originality of the universe within the substance of our being!

We are intricate worlds intertwined; 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 truth of the human being and our place in existence.

Translation of the verses:

“Your cure lies within you, but you do not know it;

and your affliction comes from within you, but you do not see it.

You think you are a small body,

though the greater universe lies within you.

You yourself are the manifesting book

whose letters make the hidden things known.”

A brief explanation and interpretation:

1. “دَوَاؤُكَ فِيكَ وَ مَا تَشْعُرُ”

This means that the source 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 key and the secrets of liberation and perfection, but heedlessness has drawn us away from this truth.

2. “وَ دَاؤُكَ مِنْكَ وَ مَا تَنْظُرُ”

Your illness and suffering, too, arise from within you. Many spiritual and inward afflictions are the product of our own attachments, desires and misunderstandings, yet we do not open our eyes to this truth.

3. “وَ تَحْسَبُ أَنَّكَ جِرْمٌ صَغِيرٌ”

You think you are only this small body of earth, and nothing beyond it. This materialistic, superficial view keeps us from truly knowing ourselves.

4. “وَ فِيكَ انْطَوَى الْعَالَمُ الْأَكْبَرُ”

Yet the greater universe (the macrocosm) lies within you. The human being is a condensed version of all existence; everything in the heavens and on earth is reflected, in some way, within us. For this reason, the human being has been called the “microcosm” (the small universe).

5. “وَ أَنْتَ الْكِتَابُ الْمُبِينُ الَّذِي / بِأَحْرُفِهِ يَظْهَرُ الْمُضْمَرُ”

You yourself are that manifest book through whose letters—your capacities, states, deeds and words—all that is unseen and hidden in the universe is made manifest. The human being is a perfect mirror of the truths of existence, and whoever knows himself will know his Lord.

A mystical insight:

These verses express a principle of mystical anthropology grounded in «من عرف نفسه فقد عرف ربه» (“Whoever knows himself knows his Lord”). In this vision, the human being is not 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, peace be upon them, have also been sown within the human being; they must be nurtured until they flourish and attain their perfection. One of these is the Hasani world!

Those imprisoned by the self’s desires and love of this world will never attain the Hasani experiences or reach them under their shelter!

✨🔆 Al-Aʿrāf: 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

🔆 Surely, We have created many jinn and humans for Hell. They have hearts with which they do not reflect and 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, for despite having every means of guidance, they still go 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 existence to crumble!

💫🔆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 benevolence, and ‘Hasan’ derives from ‘benevolence’.

Ali and Hasan are two names derived from the names of God, the Exalted.

And Husayn is the diminutive of Hasan—that is, a smaller form of the name.”

❇️The backbone of the greater universe—the life within us—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 alters our tastes!

❇️The truth of al-Dhāʾid wa al-Rāʾid

💫🔆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  شَفِيعُهُمْ‏  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 shall meet you at the Pool [of Kawthar],

and you, Ali, will give the people to drink;

Hasan will drive them away (defend, guard and repel),

and Husayn will command;

Ali ibn Husayn (al-Sajjad) will distribute;

Muhammad ibn Ali (al-Baqir) will spread the word;

Jaʿfar ibn Muhammad (al-Sadiq) will drive them onward;

Musa ibn Jaʿfar (al-Kazim) will count the lovers and enemies 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 preach to his Shiʿa and marry them to the houris;

and Hasan ibn Ali (al-Askari) will be the lamp of the people of Paradise, by whose light they will find their way;

And the Qa’im (the Mahdi) is their intercessor on the Day of Resurrection, when God grants permission to none except those He wills and approves of.”

The true guide is also the true defender!

The one who leads souls to the waters of Kawthar also keeps them from polluted waters!

Hasan has a mighty mission! His mission concerns the soul!

Hasan keeps the Shia from corruption in the very foundations of their being!

The defender protects both inwardly and outwardly!

Imam Hasan (AS) will not cease guarding and watching over the Shia until he has brought them to the waters of Kawthar!

May the Shia never be quenched by any water other than the waters of Kawthar!

Imam Hasan (AS) purifies the Shia!

He prevents evil from gaining entry and keeps open only the way to virtue! He wards off, restrains, defends, bars the way, and acts as their advocate.

❇️ The stars fly like birds in the presence of Hasan (AS)

💫🔆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]

🔆 Abu Ja‘far (Imam Baqir AS) is reported to have said: Abu Muhammad Sufyan related to us, from his father, from A‘mash, from Ibrahim, from Mansur, who said:

I saw Hasan ibn Ali ibn Abi Talib (AS) go out with a group of people to seek rain (in the prayer for rain).

He said to the people, “Which would you prefer: rain, hail (or 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 anything for your worldly benefit.”

Then he brought them all three: rain, hail, and pearls.

We also saw him pluck the stars from the sky and then release them; like sparrows, they flew back to their places.

Brief commentary:

1. “وَ رَأَيْنَاهُ يَأْخُذُ الْكَوَاكِبَ مِنَ السَّمَاءِ”

means: “And we saw him pluck the stars from the sky.”

This sentence describes the divinely granted power of the Imam: he can act within the order of creation and even command the stars—symbols of cosmic stability and order. This wondrous sign demonstrates the Imam’s God-given authority.

2. “ثُمَّ يُرْسِلُهَا”

“Then he releases them.” This part shows that taking hold of the stars is not meant to display power for its own sake or alter the order of the universe; rather, it is meant to affirm his rank and enlighten the people. After demonstrating his power, the Imam restores them to their proper state.

3. “فَتَطِيرُ كَمَا تَطِيرُ الْعَصَافِيرُ إِلَى مَوَاضِعِهَا”

Then the stars return to their places, like sparrows.

The comparison of the stars’ movement to the flight of sparrows conveys its grace and order, as though the stars were living creatures returning to their places of their own accord and by their own will. It also suggests how easily and effortlessly the Imam accomplishes this.

Theological point:

This report is among the accounts that attest to the Imams’ (AS) ontological authority: by God’s permission, they can act within creation and set aside the outward laws of nature as a sign of divine power. This miracle is performed not for pride or display, but to guide people and establish God’s proof.

The report is also connected to the Imam’s (AS) earlier words: “on condition that none of you takes anything for his worldly life”—that is, a miracle is no means of pursuing worldly gain, but a sign for the people of certainty and God’s sincere servants.

The stars were like sparrows under his command!

The stars were like the beautiful hoopoe!

Contemplating the wonders of Hasan, one can begin to grasp how the world of being was wronged when the Ahl al-Bayt were cast into isolation!

Consider with wisdom the depths of Imam Hasan’s greatness and the lofty power of his authority and imamate!

Before the Imam was wronged, his isolation was already the loss and damnation of the people of this world—the people who chose poverty, misery, ignorance and filth!

❇️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 through his unseen presence, and carried out his own Hasan-like mission there!

His pure children and his virtuous, purified family were a manifestation of it!

Karbala was not devoid of the spirit of Hasan!

Hasan’s peace treaty was like the respite granted on the eve of Ashura!

Imam Hasan (AS) played an immense role in purifying the Shi‘a!

He nurtured the purest blood!

He chose the moment of its watering with perfect beauty!

He gave a beautiful interpretation of «کل یوم هو فی شان»!

Imam Husayn (AS) was like one of the soldiers 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 for the very best of Your goodness; all Your goodness is حسن. I beseech You by all Your goodness [to grant my request].

To know Hasan is to understand good deeds!

اللهم عرفنی حجتک، اللهم عرفنی حسنک،

To seek complete knowledge of Imam Hasan (AS) is to seek all the goodness of God.

❇️The greatness of Hasan

💫🔆 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 in Kufa taunted Imam Hasan (AS), saying, “He is ʿayy al-lisān (slow of speech and unable to establish a proof), and cannot stand his ground in argument.”

This reached the Commander of the Faithful (AS). He summoned Imam Hasan (AS) and said, “Son of the Messenger of God! The people of Kufa have said something about you that displeases me.”

He asked, “Commander of the Faithful, what are they saying?”

He replied, “They say: ‘Hasan ibn Ali is ʿayy al-lisān and cannot establish a proof.’ Take these pieces of wood—the pulpit—as your cue, and address the people.”

Imam Hasan (AS) said, “Commander of the Faithful, I cannot speak while looking at you.”

The Commander of the Faithful (AS) said, “I will move away from you.”

Imam Hasan (AS) then ordered that “الصلاة جامعة” (the congregational prayer) be held. The Muslims gathered. 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 House of Abraham, and the House of Imran above all the worlds. (Al Imran: 33)

They are descendants, one from another, and God is All-Hearing, All-Knowing. (Al Imran: 34)

So we are descendants of Adam, a House from Noah, the chosen from Abraham, a lineage from Ishmael, and the House of Muhammad (PBUH).

Among you, we are like the lofty sky, the outspread 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 turns away from it will fall into the Fire.”

The Commander of the Faithful (AS) rose from the farthest edge of the crowd, his cloak trailing behind him, and made his way up to the pulpit alongside Imam Hasan (AS). He then kissed him between the eyes and said:

“Son of the Messenger of God! You have established your proof before your people and made obedience to you incumbent upon them. Woe to whoever opposes you.”

❇️Ali, in Love with 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 speech, so I may hear you.”

He rose and said:

“Praise be to God, who hears the words of whoever speaks;

who knows what lies in the heart of whoever keeps silent;

and who provides for everyone who lives;

and to whom everyone who dies returns.

Now then:

The graves are our resting places; the Resurrection, our appointed meeting; and God will bring us face to face.

Indeed, Ali is a gateway: whoever enters through it is a believer, and whoever leaves through it is an unbeliever.”

Ali (AS) rose, embraced him, and said:

“May my father and mother be sacrificed for you! A progeny, each descended from the other; and God is All-Hearing, All-Knowing.” (Āl ʿImrān: 34)

❇️The Mystery of Divine Oneness in the Words of Imam Hasan

💫🔆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 Jaʿfar ibn Muhammad (Imam Sadiq (AS)) that he said:

Ali ibn Abi Talib (AS) said to Hasan (AS): “My son, rise and deliver a speech, so I may hear you.”

He replied: “Father, how can I speak 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 but Hasan could not see him.

Imam Hasan (AS) rose and said:

“Praise be to God,

the One, without peer,

the Everlasting, without creation,

One who brings things into being without effort,

a Creator without tools,

described without limit,

known without bounds,

the Mighty One who has always been, eternal from all eternity.

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 absolute sovereignty;

people cannot fathom the innermost reality of His majesty;

those who praise Him cannot express the depths of His greatness;

nor can the learned grasp Him with their intellects, or those who reflect attain Him by pondering the ordering of all things.

The most knowledgeable of His creatures is the one who does not describe Him in finite terms.

He perceives the eyes, while the eyes cannot perceive Him; He is the Subtle, the All-Aware.

And now:

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:

«ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ وَاللَّهُ سَمِيعٌ عَلِيمٌ» (آل عمران: ۳۴)

A subtle and delicate point: the most knowledgeable of people is the one equipped with and devoted to the Ahl al-Bayt (AS)!

The most knowledgeable of people is one who commands the sciences of the first and the last. Yet this cannot be attained without passing through the Gate of Knowledge and dwelling in the City of Knowledge!

❇️ Reminders and clarifications

🌟  «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 foundation of the created order. This perspective elevates Imam Hasan from a historical figure to an existential, creative principle.

💫 The “pine-cone-shaped heart” represents the spiritual heart, and the spiritual heart represents the hearts devoted to the Imams. Every outward form has an inner reality, every heaven has layers, and every heart, too, has different levels!

Each Imam is entrusted with a special divine mission, which he fulfils in the best possible way—like light and rain, which shine and fall perfectly. Human beings are like the earth and its seeds: they benefit from them according to their own capacity!

💫 If a person knows himself, he knows his Lord; if he knows God’s Proof, he knows Almighty God in all His greatness. This is the secret referred to as being equipped with the Imam’s provision and entering the Imam’s world!

💫 The “guide and protector of truth” is the leader who guides those under his care to the waters of truth, while also keeping them away from poisoned waters; this is the station of the “protector”!

💫 Rain serves the Imam and obeys his command. The Imam’s command, in turn, is the gentlest instruction in the universe—like a wing unfurling at its captain’s command, its flight filled with joy!

💫 Imam Hasan (AS) held the Imamate over Imam Husayn (AS), and Husayn 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 find comfort in God’s consolation. Know that the people of the earth will die, and the people of heaven will not remain forever. Everything perishes except the Face of God, who created all creatures by His power, then will raise them up once more, 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. And for me, as for every Muslim, the Messenger of God (PBUH) is an example and a model.”

With these words and others like them, Imam Husayn (AS) comforted her.

💫 A warning against heedlessness heralds awakening. Today’s society needs admonition more than reassurance, so that it may escape false hope and discover the delight of awakening!

🌟 “The pinecone-shaped, spiritual and walāya-filled heart” as levels of being:

The heart as a “layered heaven”

“Being of Hasan” is an inner station, reached by passing from the outer layers to the inner reality. (This is connected to the verse «وَ السَّماءِ ذاتِ الْحُبُکِ».)

🌟 A precise explanation of “rāʾid and dhāʾid”:

The “rāʾid” guides toward the water of truth, while the “dhāʾid” keeps one away from poisoned water. Together, they describe a purposeful duality, clearly reflected in the life of Imam Hasan (AS)—for example, his treaty at that time, which kept the Shiʿa from certain destruction.

🌟 “Rain in the service of the Imam” and “a tender command”:

Describing the “commander of the rain” as “the tenderest command in the universe” is a pure mystical aesthetic. This vision presents the Imam not as a domineering ruler, but as the embodiment of the flow of mercy; likening it to “wings outspread” for flight conveys its gentleness.

🌟 Establishing Imam Hasan’s superiority to Imam Husayn (AS):

The beautiful account of Imam Husayn’s (AS) words on the Day of Ashura, “أَخِي خَيْرٌ مِنِّي”, is decisive evidence for establishing the rank of Imam Hasan (AS). The discussion moves beyond the “illusion of rivalry” and enters the “reality 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” (tanzīr) more than hope is realistic and revolutionary. The phrase “heedlessness heralds awakening” means that the pain of heedlessness itself can be the prelude to awakening—a truly profound principle of moral education.

🌟 In the Imam’s mysticism, obedience means becoming one with the Imam, merging with him—like iron filings moving in unison and gathering together in a magnetic field, or planets and moons moving in harmony with their central star. It is the most love-filled harmony!

🌟 “By God’s permission, 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 very equipment of knowledge and walāya that connects a person to the order of creation (the Imam’s world)—like a ship sailing the ocean of existence with the sail of knowledge. The Imam is that very ship of salvation on the turbulent sea of existence, with all its sails and equipment! And at the same time, he is the boundless ocean of divine knowledge, wisdom, mercy and majesty!

🌟 “The warning against heedlessness is not meant to instil fear; it is meant to open our eyes to the rain of mercy that is still falling. Awakening is a delight perceived only through the حسّ حسنی.”

Whoever flees from snakes and scorpions will become a guest of butterflies in garden and orchard.

🌸 “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 burning with thirst, Rāʾid al-Ḥusaynī will lead you to Kawthar, while his guardian will keep your lips from drinking elsewhere.

Do not worry about the rain; he has a commander who has taught the wings of the stars to fly like sparrows.”

✨ “Obedience = loving unity” (the image of iron filings and a planet)

A metaphor that transforms the meaning of “obedience”

From the perspective of jurisprudence, obedience is an outward act—doing something or refraining from it.

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 is what it means for a true believer: once united 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 serves as a prelude to “the meeting with God.”

✨ “The Imam’s vessel and the Imam’s world” (ship and sea)

This pairing creates a richly mystical image:

Vessel (ship) = the Imam, who carries us through the storms of ignorance on the sails of knowledge.

World (sea) = the Imam, who is himself an endless ocean of knowledge and mercy.

This apparent paradox—the Imam as both ship and sea—is resolved in mysticism: the Imam is the “all-encompassing manifestation,” both the means of salvation and the very reality toward which the one who saves us leads us.

Just as the Qur’an is both the book of guidance and guidance itself, or love is both a path and a destination among the highest aims.

✨ A warning—not to frighten, but to open our eyes to the rain

People today are either immersed in “secular false hope” or sunk in “despair born of harsh warnings.” But a sincere warning connects us to “the joy of awakening.”

A mystical subtlety: “awakening to ḥusnī perception” means seeing the world through the eyes of beneficence. When you look with these eyes, even warnings become “a caress,” for they turn your attention toward the source of mercy.

✨ “Fleeing snakes and scorpions = a gathering of moths”

This verse-like saying is a pure mystical proverb:

Snakes and scorpions symbolize the commanding self and worldly attachments.

The moth symbolizes the restless lover of the candle of Being—that is, the Imam and the reality of wilāya.

Turning away from ugliness naturally brings a person to gatherings of intimacy with the Ahl al-Bayt. This is a profound principle of spiritual formation: moving from “purification” (turning away from vices) to “adornment” (being graced with virtues).

“O God! By helping us flee the creeping creatures of the self, bring us to the luminous feast of Your friends.”

Domain	Title	Key content
Ontology	“Ḥusn, the stature of Being”	Heaven and earth are sustained by God’s beneficence (ḥusn).
Epistemology	“The Imam’s vessel and world”	The Imam is both the ship of salvation and the sea of reality.
The path of spiritual wayfaring	“Awakening to ḥusnī perception”	Obedience is loving unity; and a warning is a prelude to opening our eyes to the rain of mercy.

🌹 “O heart’s iron filing! If you are cold and scattered, entrust yourself to the magnetic field of Ḥusn, 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 do is open your ‘ḥusnī 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 lower self brings you one step closer to the feast of the moths in the presence of Love.”

 ☀️Intellectual, Wisdom-Based, and Philosophical Insights Drawn from the Text

1. The Principle of Divine Unity in Action in the Order of Creation

What the text says: The heavens and the earth are upheld 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 the foundation of 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 note: The relationship between God and the Imam here is that of the “efficient source” and the “channel of grace.”

2. The Human Being as a Condensed Version of the Universe (the Microcosm and the Macrocosm)

What the text says: «وفیک انطوی العالم الاکبر» and «أنت الکتاب المبین».

Wisdom-based and philosophical inference:

The human being is a “comprehensive system of existence.” The distinctive point, however, is that this “inner world” is connected to the Imams. The human heart is a “microcosm” that reaches its true perfection only when connected to the Proof of God (the macrocosm of divine authority).

🔹 Scholarly conclusion: Every “Hasani heart” is a complex system of knowledge—like the brain and nervous system—that becomes active through the “presence of the Imam.”

🔹 Philosophical maxim: “The human being is a ship whose anchorage is divine authority.”

3. The Theory of “Wilāya Memory” and the “Inner Senses”

What the text says: the Hasani eye, the Hasani ear, the Hasani heart.

Philosophical and epistemological inference:

The point is to emphasize the “inner faculties of perception,” which extend beyond the five senses. The “sacred faculty”—the “inner common sense”—leads, through the name “Hasani,” to a particular “domain of knowledge” that becomes active only through “allegiance and disavowal” (that is, connection to the Imam and distance from tyranny).

🔹 A subtle point: Forgetting the Imam does not simply mean being uninformed; it is an “epistemic color blindness” that prevents one from seeing the unseen layers of existence. Here, epistemology is intertwined with the knowledge of divine authority.

🔹 A scientific and evolutionary point: The “theory of the purposiveness of the universe” in modern science holds that the laws of nature are fine-tuned to bring forth consciousness and life.

4. The Principle of the “Rāʾid and Dhāʾid” as a Dialectic of Guidance

What the text says: the rāʾid (one who leads to the water of truth) and the dhāʾid (one who keeps people from poisoned water).

Philosophical and social inference:

These two roles form a “dialectic of guidance”:

“Rāʾid” = “attraction and expansion” (drawing people toward perfection).

“Dhāʾid” = “repulsion and restraint” (preventing a fall).

For a human society to flourish, it needs both an “attractive guide” and a “protective guardian.” This is precisely the Imam’s twofold role in history.

🔹 A wisdom-based point: A society with “development” but no “boundaries” falls into ruin; a society with “boundaries” but no “development” lapses into stagnation. The Imam is the source of balance between the two.

5. The Theory of “Nearness through Supererogatory Acts” and the “Apparatus of Knowledge”

What the text says: The “Imam’s apparatus” means the faculties of knowledge connected to the Imam’s world.

Philosophical and devotional inference:

A sacred hadith states: «با نافله‌ها، بنده به من نزدیک می‌شود تا من چشم و گوش و دستِ او شوم.» In philosophical terms, the “Imam’s apparatus” means the very “active human faculties” that, when connected to the Imam, become “instruments of direct witnessing.” Thus, sensory knowledge is transformed into knowledge through spiritual vision, 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. Bringing “warning” and “glad tidings” together in the culture of expectation

What the text says: Warning is the prelude to opening one’s 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). But the wisdom of Mishkātīyah shows that “warning” and “the announcement of glad tidings” are two sides of the same coin: warnings unveil the face of mercy rather than conceal it. This is a form of “normative psychology” in Shi‘i mysticism.

💠 Final philosophical and sapiential summary:

Dimension	Philosophical title	Brief explanation
Ontological	“The relational existence of walāyah”	The Imam manifests the act of beneficence and mediates the effusion of existence.
Knowledge‌	“Husaynī witnessing”	Through the light of the Imamate, the inner senses come to perceive unseen realities.
Axiological‌	“The dialectic of attraction and repulsion”	The Husaynī wayfaring is both a guide and a safeguard: it leads one to the truth while keeping one from falsehood.

🌸 Closing words

If we were to distill “the spirit of this text” into a single, comprehensive description, we would say:

“In the intellectual vision of Mishkātī wisdom, Imam Hasan (AS) is not merely a historical figure, but a ‘life-giving principle.’ To overlook him is to leave the soul stranded; to turn away from him is to close the windows of knowledge. In this vision, awakening the Husaynī sense means entering the magnetic field of walāyah, so that the particles of existence fall into loving harmony and the human being becomes a ‘book of manifestation’ in which the truths of the universe are revealed.”

“A Philosophical Ghazal in Praise of Absolute Beauty”

Philosophical jewels in a cup of mysticism, poetry, and imagery

Let us drink so deeply that every word becomes a dance of light.

🌸 The Husaynī Ghazal (on the stature of existence and the soul’s awakening)

O Beauty, your grace is the pillar of heaven in our resurrection

And your beneficence, the source of light for our dusk and dawn

The world is a filing in your magnetic field

Each particle hastens toward you, drawn by a force of its own

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 filings; your presence, the field—

In the warmth of your walāyah, we move in harmony like planets

You are guide and guardian, both the cup of Kawthar and its sanctuary

Your clear water sustains the heart; your protection shields it from poison

Whoever escapes the serpent of the ego is a guest in your garden

And, like a moth, circles your candle-face in a lover’s flight

At your command, the rain becomes the earth’s song

And the stars, like sparrows, return at your bidding

O Beauty of the soul, if my heart’s eye opens to you

The world becomes a book of light, every letter proclaiming you

By your grace, I am not an earthen body but a greater universe

And through remembrance of you, the cure for my pain lies hidden within me

Indeed! You are at once the Ark and the sea

O embodiment of God’s graciousness, O soul’s unmarked stature

Conceptual melody (a lyrical commentary on the ghazal)

1. “Iron filings in a magnetic field”

Here, the magnetism of love for the Wilaya is brought to life.

The filings are the believer’s heart: scattered and cold.

The magnet is Imam Hasan (AS), who, through the field of his graciousness, calls the particles of being to eternal order.

This harmony is not imposed; it is the filings’ innate longing for “loving unity,” brought to fulfillment in the presence of the Imam.

2. “Ship and sea in a single being”

Here, the Imam’s all-encompassing nature is beautifully revealed:

Seen from the outside, he is a ship that rescues those drowning in ignorance.

Seen from within, 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 spiritual transformation:

The serpent and scorpion are symbols of fear and attachment.

The moth symbolizes 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 is itself a kind of soaring. That is, one forsakes sin not out of revulsion, but from a longing for union.

4. “Rain and stars at your command”

The stars, embodiments of the cosmos’s fixed laws, take wing before his will, by God’s permission, like little sparrows.

5. “The world, your luminous book”

Here we reach the summit of Hasanid gnosis:

When the eye of the heart opens to the Imam’s light, all existence becomes a “Manifest 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 toward the Face of God.”

🌹 A love song in praise of the “Hasanid heart” (completion of the ghazal)

O Hasanid heart! Let your stature steep in 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 within your breast,

all the galaxies, awaiting a single Hasanid glance,

tremble and beat with love.

💎 The culmination of lyrical expansion:

Here, gnosis steps out of the mold of dry concepts and becomes a symphony of light, passion, and understanding, in which:

Imam Hasan (AS) is the composer of existence’s melodies.

The believer is a musician who, with every note of obedience, joins the harmony of the universe.

Martyrdom and peace are two distinct movements in a single love song, both concluding in “the greater pleasure of God.”

🌷 And the final word:

“If you nurture Hasan in your soul, every morning is a new dawn, and every night is the 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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[1] One Hundred Virtues of the Commander of the Faithful and the Imams, p. 22  Ibn Shadhan, Muhammad ibn Ahmad, Imam Mahdi School, may God hasten his noble reappearance—Qom, Iran. First edition, 1407 AH.

[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 reappearance—Iran; Qom. First edition, 1407 AH.

[3] Proofs of the Imamate (modern edition – ) ;; p. 167  al-Tabari al-Amuli al-Saghir, Muhammad ibn Jarir ibn Rustam, Ba‘that—Qom, Iran. First edition, 1413 AH.[4]

Tahdhib al-Ahkam (Khorasani edition), vol. 3, p. 121   al-Tusi, Muhammad ibn al-Hasan, Dar al-Kutub al-Islamiyyah—Tehran. Fourth edition, 1407 AH.[5]

The Powerful Number for Ward Off Daily Fears, p. 31   al-Hilli, Rida al-Din Ali ibn Yusuf ibn al-Mutahhar (brother of al-Allama al-Hilli), Ayatollah Marashi Najafi Library—Qom. First edition, 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 edition, 1381 AH.[7]

Bihar al-Anwar (Beirut edition), vol. 43, p. 350   al-Majlisi, Muhammad Baqir ibn Muhammad Taqi, Dar Ihya al-Turath al-Arabi—Beirut. Second edition, 1403 AH.[8]

Al-Irshad fi Ma‘rifat Hujaj Allah ‘ala al-‘Ibad, vol. 2, p. 94   al-Mufid, Muhammad ibn Muhammad, 2 volumes, Shaykh al-Mufid Congress—Qom. First edition, 1413 AH.