“Muhammad,” the One Who Joins Beginning to End

🌼🔆🌼“Muhammad”: The Key to the Infinite🌼🔆🌼

“The Hidden Secret of the Key to Blessing” • “The Key to Complete Detachment” • “The Secret of the Ascension” • “The Secret of the Two Bows’ Length” • “28 Ṣafar—the Night of the Messenger of Allah’s Passing (PBUH)” and … Summary with Supplement

📅 Date: 1405/05/20 – 28 Ṣafar 1448
✨ Session: Meshkat-e Noor
🎤 Speaker: Master Ali Saei

🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹

🔅🌹 “The Hidden Secret of the Key to Blessing”  “The Key to Complete Detachment”  “The Secret of the Ascension” “The Secret of the Two Bows’ Length”  “28 Ṣafar—the Night of the Messenger of Allah’s Passing (PBUH)” and … Summary with Supplement       1405.05.20    Ali Saei (Abdullah Meshkat) 110.141 (903)  🌹🔅

✨A Journey through “The Key to Blessing”

🌸اللَّهُمَّ فَصَلِّ عَلَى مُحَمَّدٍ🌸

🔅أَمِينِكَ عَلَى وَحْيِكَ🔅

🌷وَ نَجِيبِكَ مِنْ خَلْقِكَ🌷

🌹وَ صَفِيِّكَ مِنْ عِبَادِكَ إِمَامِ الرَّحْمَةِ وَ قَائِدِ الْخَيْرِ🌹

وَ

✨مِفْتَاحِ الْبَرَكَةِ✨

💫 O God, bless Muhammad: Your trusted bearer of Your revelation, Your chosen one among Your creation, and Your purified one among Your servants; the leader of mercy, the guide to goodness, and the key to blessing.

Arabic phrase	Translation	Analysis
أَمِينِكَ عَلَى وَحْيِكَ	Your trusted bearer of Your revelation	This points to the Prophet’s (PBUH) trustworthiness in receiving, preserving, and conveying divine revelation without alteration or omission.
نَجِيبِكَ مِنْ خَلْقِكَ	Your chosen one among Your creation	“Najīb” means chosen, noble, the very heart and essence, and distinguished.
صَفِيِّكَ مِنْ عِبَادِكَ	Your purified one among Your servants	“Ṣafiyy” means one whom God has chosen for Himself and purified.
إِمَامِ الرَّحْمَةِ	The leader of mercy	The Prophet (PBUH) embodies divine mercy: “وَ ما أَرْسَلْناكَ إِلَّا رَحْمَةً لِلْعالَمِينَ” (Qur’an 21:107).
قَائِدِ الْخَيْرِ	The guide to goodness	He is the leader and guide to every good and virtuous deed.
مِفْتَاحِ الْبَرَكَةِ	The key to blessing	Divine grace and blessing reach creation through him.

🔸Blessing is the manifestation of the All-Merciful’s and the Ever-Merciful’s mercy in the visible and invisible realms.

🔸 Like a radiant gem, blessing inscribes the mark of miracle upon the page of the world.

🔸 Blessing is not a violation of the ordinary order; rather, it is the unveiling of the reality of the All-Powerful from behind the veil of habit.

❇️The Key to Blessing and the Secret of Breaking Away through Union

What does it unlock? The blessings of heaven and earth—and beyond these, the blessings of “ قابَ قَوْسَيْنِ أَوْ أَدْنى‏,” the blessings of servitude, the blessings of mysteries, the blessings of tawḥīd, the blessings of knowledge and wisdom, what lies beyond knowledge, and …

To unlock knowledge is to pass through knowledge and reach what lies beyond it; to journey beyond the boundless, even to unlock the secret of infinity and carry on beyond it; to leave both the finite and the infinite behind (reflect on this).

The Key to Blessing is none other than the finest means of drawing near to God.

The Key to Blessing is the City of Knowledge itself! The City of Knowledge is the gateway to breaking free from all but God! A complete and perfect opening!

The opening of the blessings of the heavens and the earth—and passing through them all! Setting out and traversing every passage, leaving them all behind! Completing every path!

The Prophet Muhammad, by right, is the constitutional foundation of blessing! The way to the Blessed One, to Allah!

❇️Knowledge is the key to the divine key

To forget the key to blessing is to forget movement! It is to forget freedom and release!

If the light is forgotten, we are imprisoned in the heart of darkness!

The secret of seeking knowledge of the Prophet—«اللهم عرّفنی نبیّک»—is to seek the code, to seek the key to blessings,

❇️The key to blessings lies within our hearts and souls

If our hearts and souls open—like a seed that opens, splits, and blossoms, like a computer that boots up—then, with that key, God’s system, the system of servitude, becomes active! Through it, the leaf awakens to the Tree; it becomes attuned to the Tree, in harmony and resonance with it, breathing as one with it; and through the Tree, it enters into the experience of the world!

The Shi‘a are the leafy form of the Muhammadan Tree, the Tree of Muhammad!

The leaf must become a tree!

The souls of true Shi‘a are bound to the Key of Blessing in a special way!

💫🔆عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ تَعَالَى‏ كَشَجَرَةٍ طَيِّبَةٍ أَصْلُها ثابِتٌ وَ فَرْعُها فِي السَّماءِ تُؤْتِي أُكُلَها كُلَّ حِينٍ بِإِذْنِ رَبِّها  فَقَالَ قَالَ رَسُولُ اللَّهِ ص أَنَا أَصْلُهَا وَ عَلِيٌّ فَرْعُهَا وَ الْأَئِمَّةُ أَغْصَانُهَا وَ عِلْمُنَا ثَمَرُهَا وَ شِيعَتُنَا وَرَقُهَا يَا أَبَا حَمْزَةَ هَلْ تَرَى فِيهَا فَضْلًا قَالَ قُلْتُ لَا وَ اللَّهِ لَا أَرَى فِيهَا قَالَ فَقَالَ يَا أَبَا حَمْزَةَ وَ اللَّهِ إِنَّ الْمَوْلُودَ يُولَدُ مِنْ شِيعَتِنَا فَتُورِقُ وَرَقَةً مِنْهَا وَ يَمُوتُ فَتَسْقُطُ وَرَقَةٌ مِنْهَا.[1]

🔆 It is narrated from Abu Hamza al-Thumali, from Imam al-Baqir (AS), who said: I asked him about the words of God, Exalted is He:

«کَشَجَرَةٍ طَیِّبَةٍ أَصْلُها ثابِتٌ وَ فَرْعُها فِي السَّماءِ * تُؤْتِي أُکُلَها کُلَّ حِینٍ بِإِذْنِ رَبِّها» (Ibrahim 14:24–25)—“Like a good tree, firmly rooted, with its branches reaching into the sky; it yields its fruit at every time, by its Lord’s permission.”

He said: “The Messenger of God (PBUH) said:

I am the root of that tree, Ali (AS) is its trunk, the Imams are its branches, our knowledge is its fruit, and our Shi‘a are its leaves.

O Abu Hamza, do you see any merit in this [parable]?”

I said: “No, by God, I see no merit in it [beyond what you have said].”

He said: “O Abu Hamza, by God, whenever a child of our Shi‘a is born, a fresh leaf grows on that tree; and when one dies, a leaf falls from it.”

❇️The Spirit of God is one spirit

Every believer is connected to the system of the “Key of Blessing” through the Spirit of God! In truth, the Spirit of God is a unique instrument of the sense of servitude and vital insight, to which all believers are connected. When a believer connects to the Spirit of God in its entirety, they attain the highest experience of life and servitude!

So we must experience life and servitude through the Spirit of God in its entirety!

The Spirit of God is an instrument that will satisfy us with nothing less than God!

The journey leads from drawing on the rays and energy of the Spirit of God to embracing the Spirit of God in its entirety, enabling us to feel the attractions of the divine will with our whole being and attain a shared experience through the one Spirit.

Thus the Spirit of God is one, just as reason is one: all are connected to a single centre, though the degree to which they draw on it differs, like the moons.

Every sense of the leaf brings with it a vast perception of the Tree, as well as a connection with its other leaves.

💫🔆 عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ كَالْجَسَدِ الْوَاحِدِ إِنِ اشْتَكَى شَيْئاً مِنْهُ- وَجَدَ أَلَمَ ذَلِكَ فِي سَائِرِ جَسَدِهِ وَ أَرْوَاحُهُمَا مِنْ رُوحٍ وَاحِدَةٍ وَ إِنَّ رُوحَ الْمُؤْمِنِ لَأَشَدُّ اتِّصَالًا بِرُوحِ اللَّهِ مِنِ اتِّصَالِ شُعَاعِ الشَّمْسِ بِهَا.[2]

🔆Abu Basir relates: I heard Imam al-Sadiq (AS) say:

“A believer is the brother of another believer, like one body.

When one part of it is in pain, the other parts feel its pain.

The spirits of the two are from a single spirit;

and the spirit of a believer is more firmly joined to the Spirit of God than a ray of sunlight is joined to the sun.”

❇️The leaf has journeyed with Muhammad!

If the Shi‘a are leaves on Muhammad’s tree, then that very leaf must have accompanied the tree on its ascension! And it must know the secrets of the Mi‘raj!

Do you know of the Mi‘raj?!

Recall the tree once more!

❇️The relation of the Key of Blessing to the Messenger of God’s Mi‘raj

The Mi‘raj means opening a way to the highest kingdom. Without a key and a sovereign, crossing the reaches of the heavens and the earth is impossible! (إلا بسلطان)

If we travel once around the world, we arrive back at our starting point. It is conjectured that Muhammad, this Key of divine blessing, attained this station, for the account of “two bows’ length” proves precisely this truth!

He took such a mighty leap that he reached “or nearer”!

✨🔆النجم : 8   ثُمَّ دَنا فَتَدَلَّى

✨🔆النجم : 9   فَكانَ قابَ قَوْسَيْنِ أَوْ أَدْنى‏

💫🔆قُلْتُ فَلِمَ أَسْرَى بِنَبِيِّهِ مُحَمَّدٍ ص إِلَى السَّمَاءِ قَالَ لِيُرِيَهُ مَلَكُوتَ السَّمَاءِ وَ مَا فِيهَا مِنْ عَجَائِبِ صُنْعِهِ وَ بَدَائِعِ خَلْقِهِ قُلْتُ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ- ثُمَّ دَنا فَتَدَلَّى فَكانَ قابَ‏ قَوْسَيْنِ‏ أَوْ أَدْنى‏ قَالَ ذَاكَ رَسُولُ اللَّهِ ص دَنَا مِنْ حُجُبِ النُّورِ فَرَأَى مَلَكُوتَ السَّمَاوَاتِ ثُمَّ تَدَلَّى ص فَنَظَرَ مِنْ تَحْتِهِ إِلَى مَلَكُوتِ الْأَرْضِ‏ حَتَّى ظَنَّ أَنَّهُ فِي الْقُرْبِ مِنَ الْأَرْضِ كَقَابِ قَوْسَيْنِ أَوْ أَدْنَى.[3]

💫 I said: “Then why did He take His Prophet Muhammad (PBUH) up to heaven on the Mi‘raj?”

He replied: “So that He might show him the kingdom of heaven and the wonders of His handiwork and the marvels of His creation there.”

I said: “What, then, is meant by God’s words: عزّ و جلّ: «ثُمَّ دَنا فَتَدَلَّى * فَکانَ قابَ‏ قَوْسَیْنِ أَوْ أَدْنى» (النجم: ۸-۹) – ‘Then he drew near and came closer, until he was two bow-lengths away, or nearer’ –?”

He replied: “It was the Messenger of God (PBUH) who drew near to the veils of light and saw the kingdom of the heavens.

Then he came closer and looked down upon the kingdom of the earth below him,

until he thought he was near the earth, at a distance of two bows’ length, or nearer.”

❇️The Key of Blessing and its special blessing

He went forth and opened “two bows’ length, or nearer”; he widened the field of devotion to God! He extended the mosque as far as “or nearer.”

He joined the mihrab from the kingdom of heaven to the kingdom of earth.

❇️Muhammad, the rift of eternity

A key means creating a break. The highest task of the Key of divine blessing is to create breaks in devotion that make devotion’s connection possible!

The utmost reach of blessing is the utmost rupture!

☘️“The crown of blessings lies in complete detachment”—and this is the highest station of servanthood.

☘️When a person breaks free from all that is other than God and connects solely to the source of His majesty, they find themselves dissolved in the boundless ocean of divine blessing. The source of majesty is not itself detached; it is the very point from which all existence is severed!

☘️This detachment cuts a person off from all that is other than Him, while drawing everything bound up with them towards Him, like a peacock spreading its feathers! Whatever—and whoever—accompanies them, it draws into itself and dissolves in itself!

☘️It is here that the noble supplication “إِلَهِي هَبْ لِي كَمَالَ‏ الِانْقِطَاعِ‏ إِلَيْكَ” finds its meaning. In this state, a person puts every blessing to work in His service, love, and devotion!

☘️A blessing that eclipses all other blessings.

❇️The Key to the Infinite

The key to blessing opens the way to the infinite, which is the very reality of divine blessing.

A key opens the way: a transcendent key for breaking away from all that is other than Allah and drawing near to Allah—the Essence of Allah, who is exalted above being joined to. What is meant, then, is complete attachment to the firm cord of Allah.

 The source of majesty is, in truth, the cord of Allah. To be with the cord of Allah is to attain the station of being with God, and to experience remembrance of and encounter with the cord of Allah! “فَتَصِلَ إِلَى مَعْدِنِ الْعَظَمَةِ” This station is attained only through the Muhammadan way, peace be upon him: the Key to Blessing.

💫🔆 إِلَهِي هَبْ لِي كَمَالَ الِانْقِطَاعِ إِلَيْكَ وَ أَنِرْ أَبْصَارَ قُلُوبِنَا بِضِيَاءِ نَظَرِهَا إِلَيْكَ حَتَّى تَخِرَقَ أَبْصَارُ الْقُلُوبِ حُجُبَ النُّورِ فَتَصِلَ إِلَى مَعْدِنِ الْعَظَمَةِ وَ تَصِيرَ أَرْوَاحُنَا مُعَلَّقَةً بِعِزِّ قُدْسِكَ إِلَهِي وَ اجْعَلْنِي مِمَّنْ نَادَيْتَهُ فَأَجَابَكَ وَ لَاحَظْتَهُ فَصَعِقَ لِجَلَالِكَ فَنَاجَيْتَهُ سِرّاً وَ عَمِلَ لَكَ جَهْرا

🔆 O God!

Grant me complete detachment and absolute severance,

and illumine the eyes of our hearts with a ray of their gaze turned towards You,

so that the eyes of our hearts may pierce the veils of light

and reach the source of majesty,

and our spirits may cling to the sanctified glory of Your holiness.

O God!

Make me one of those whom You called and who answered You,

upon whom You looked, and who were overcome with awe at the majesty of Your glory;

then You confided in them in secret,

and they acted openly for Your sake.

✨🔆Āl ʿImrān: 103   وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَميعاً وَ لا تَفَرَّقُوا …

🔆Hold fast, all together, to the rope of God [the Qur’an and Islam, and every means of unity], and do not become divided!

To connect everything to Him—from our limbs and faculties to all that belongs to us—and thereby be drawn to the source of majesty; to become a medal hanging from the sanctified glory of God; to be a source of pride and honour to Muhammad and the Family of Muhammad, and an adornment to them;

to attain a state beyond all states!

To break free from every limitation, join the boundlessness, and become one who has experienced what lies beyond all experience!

❇️ Muhammad (PBUH): The Exemplar of Detachment

☘️The Prophet Muhammad (PBUH) is the perfect embodiment of this detachment.

💫🔆 لِقَوْلِهِ لِلصَّحَابَةِ لَمَّا وَاصَلُوا إِذْ رَأَوْهُ يُوَاصِلُ لَا تُوَاصِلُوا فَقَالُوا لَهُ وَ كَيْفَ أَنْتَ تُوَاصِلُ فَقَالَ إِنِّي لَسْتُ كَأَحَدِكُمْ إِنِّي أَبِيتُ عِنْدَ رَبِّي يُطْعِمُنِي‏ وَ يَسْقِينِي[4]‏

💫This [report] refers to the Prophet’s words to his companions when they –seeing him fast continually, without breaking his fast overnight (wisal) – said to them, “Do not fast continuously.”.”

They then asked him, “How is it that you fast continuously?”

He replied:

“I am not like any of you. I spend the night with my Lord, and He gives me food and drink.”.”

❇️The Heart and the Experience of the Infinite: The Key of Blessing

🌷🔆  وَ فِي الْحَدِيثِ الْقُدْسِيِ‏ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَا يَسَعُنِي أَرْضِي وَ لَا سَمَائِي وَ لَكِنْ يَسَعُنِي قَلْبُ‏ عَبْدِيَ‏ الْمُؤْمِن‏[5]

🔆God Most High has said: “Neither My earth nor My heaven can contain Me, but the heart of My believing servant can contain Me.”

This statement must be interpreted, for the Divine Essence cannot be contained by any vessel; containment implies limitation. Not even infinity can be considered a vessel for Him: He is bounded by no constraint, not even infinity!

What is meant is that God’s light and majesty come to dwell in the believer’s heart. This opening of the breast requires the key of blessing: Muhammad (PBUH) is the secret of the opening of the breast. God opens hearts through His Muhammad!

Thus, the secret of the opening of the breast—the secret of becoming a heart of God—is that very key.

When a heart is made pure for God, God attributes it to Himself and calls it a heart: it becomes a “Heart of God”!

This is an honorific attribution: God’s light settles upon the heart, His majesty enfolds it, and special divine knowledge shines forth from it; it becomes a place upon which the Divine gaze continually rests!

❇️Connection to the Source of Divine Majesty

🌹Connection, then, means connection to divine majesty, not to the Divine Essence. For His unique Essence can be contained neither by a vessel nor by what it contains. Rather, He is the giver of capacity. The believer’s heart is both a vessel for divine knowledge and a treasury of divine majesty.

☘️This means that the heart has been emptied of every attachment and become a field in which the Infinite is manifested.

☘️“Becoming Muhammadan” means purifying the heart of everything other than Him, so that it becomes the place where divine, transcendent blessing descends..

❇️The Secret of Beholding the Messenger of God (PBUH)

🌷🔆 قَالَ رَسُولُ اللَّهِ ص‏ طُوبَى لِمَنْ‏ رَآنِي‏ وَ طُوبَى لِمَنْ رَأَى مَنْ رَآنِي وَ طُوبَى لِمَنْ رَأَى مَنْ رَأَى مَنْ رَآنِي‏[6]

🔆 The Messenger of God (PBUH) said: “Blessed is the one who saw me,.and blessed is the one who saw someone who saw me,.and blessed is the one who saw someone who saw someone who saw me.”.

☘️This noble hadith affirms the virtue and blessedness of the Prophet’s Companions and those who came after them and were granted the good fortune of meeting the Companions. It also highlights the importance of passing on the Prophet’s teachings and Sunnah from one generation to the next.

But not every eye that looks upon him truly sees him!

Seeing him requires a heart with penetrating insight—indeed, «نافذ البصیره»—and firm faith—indeed, «صلب الایمان»—as well as a heart steeped in understanding, able to behold the radiant beauty of the Beloved of God!

✨🔆الأعراف : 198   وَ إِنْ تَدْعُوهُمْ إِلَى الْهُدى‏ لا يَسْمَعُوا وَ تَراهُمْ يَنْظُرُونَ إِلَيْكَ وَ هُمْ لا يُبْصِرُونَ

🔆And if you call them to guidance, they do not hear you. You see them looking at you, yet in truth they do not see!

✨🔆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 for Hell many jinn and human beings: they have hearts with which they do not 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!

💫🔆وَ مِنْ ذَلِكَ مَا رُوِيَ عَنِ النَّبِيِّ ص‏ «يَا عَلِيُّ مَا عَرَفَ اللَّهَ إِلَّا أَنَا وَ أَنْتَ‏، وَ مَا عَرَفَنِي إِلَّا اللَّهُ وَ أَنْتَ، وَ مَا عَرَفَكَ إِلَّا اللَّهُ وَ أَنَا»[7]

💫 Among these is a report from the Prophet (PBUH), who said:

«O Ali! None knows God except you and I,

and none knows me except God and you,

and none knows you except God and I.»

All can behold him according to their capacity; only Ali, Fatimah, and their pure descendants have seen him in his entirety!

To truly see him, one must see him through their eyes—only then is one’s vision complete!

To behold him is, in truth, to behold the world from beginning to end; it is to behold the City of Knowledge, the City of Wisdom!

Miftah al-Barakah leads us to him!

Miftah al-Barakah means attaining knowledge of God through the Messenger of God!

❇️ The infinite, too, is one of his signs

Divine blessing is infinite, yet it itself transcends infinity!

Why does he transcend infinity?

Because he is «لاندّ و لا ضدَّ»

Infinity has meaning in relation to its opposite—but he has no counterpart!

Infinity is a sign of his infinitude, and finitude is another of his signs!

Miftah al-Barakah is the secret of passing from the signs to the One who gives them meaning, from the traces to the One who is sought!

❇️ Detachment from all else is the highest attainment.

To let go of everything—to be attached to nothing—is to be joined to what lies beyond all things!

One must even break free of being itself; therein lies the secret of union!

Freedom from mirages—and water: water to drink, not to swim in, but to flow with!

And light: not to gaze into it, but to set out in its radiance, accompanied by that light!

❇️The Supreme Secret of Ascent

🔸 Detachment from “nothingness”: letting go of everything “other than Him” that obstructs remembrance of Him—wealth, status, pleasure, caprice, even attachment to oneself. These are all forms of “nothingness”; if you detach yourself from them, you have lost nothing.

🔸 Detachment from “nothingness and everything” is necessary for remaining connected to the station of eternal nearness.

🔸The Most Exalted Divine Essence, “beyond every description and every limit.”

🔸 This is the station of “tawḥīd,” the final stage of the spiritual journey. A person must turn away from all besides God (“لا إله”) in order to reach God (“إلا الله”). This severing and joining is pure tawḥīd.

💫🔆 (109) وَ انْزِعْ مِنْ قَلْبِي حُبَّ دُنْيَا دَنِيَّةٍ تَنْهَى عَمَّا عِنْدَكَ، وَ تَصُدُّ عَنِ ابْتِغَاءِ الْوَسِيلَةِ إِلَيْكَ، وَ تُذْهِلُ عَنِ التَّقَرُّبِ مِنْكَ. (110) وَ زَيِّنْ لِيَ التَّفَرُّدَ بِمُنَاجَاتِكَ بِاللَّيْلِ وَ النَّهَار[8]

🔆(O God,) remove from my heart the love of this lowly world, which keeps me from what is with You, turns me away from seeking the means of drawing near to You, and makes me heedless of seeking Your closeness.

And make it beautiful for me to be alone with You in intimate prayer, by night and by day.

Section	Lexical and grammatical analysis	Deeper meaning
“انْزِعْ مِنْ قَلْبِي حُبَّ دُنْيَا دَنِيَّةٍ”	“انزع”: remove, draw out; “دنیا”: material life; “دنیّة”: low, base, worthless.	A request to uproot love of the world from the depths of the heart, not merely to abandon it outwardly.
“تَنْهَى عَمَّا عِنْدَكَ”	“تنهی”: forbids, keeps away; “ما عندک”: rewards, divine gifts, and nearness to God.	The world keeps a person from seeking what is with God: contentment with worldly life obstructs the pursuit of the Hereafter.
“وَ تَصُدُّ عَنِ ابْتِغَاءِ الْوَسِيلَةِ إِلَيْكَ”	“تصدّ”: turns away, prevents; “ابتغاء الوسیلة”: seeking the means of drawing near to God.	The world keeps a person from seeking ways to draw near to God, such as worship, knowledge, and wilayah.
“وَ تُذْهِلُ عَنِ التَّقَرُّبِ مِنْكَ”	“تذهل”: makes heedless, causes to forget; “التقرّب”: drawing near to God.	The world occupies a person so completely that they become heedless of the very purpose of creation: nearness to God.
“وَ زَيِّنْ لِيَ التَّفَرُّدَ بِمُنَاجَاتِكَ بِاللَّيْلِ وَ النَّهَارِ”	“زیّن”: make beautiful, make beloved; “التفرد”: solitude, seclusion; “مناجات”: intimate communion with God.	A request that solitude with God, by night and day, become sweet, so that intimate prayer is the most pleasurable of all human activities.

These two passages form a comprehensive supplication for purifying the soul and attaining nearness to God:

A plea for the love of this world to be uprooted from the heart, as the source of every barrier to nearness:

This world keeps a person from divine reward (renouncing what is with you).

It bars the way to seeking nearness (turning away from seeking the means).

It makes one heedless of nearness itself (distracting from drawing near).

A plea for the solitude of intimate communion to be adorned—a sign of loving worship and delight in servitude: that is, for a person to turn to intimate communion with God not out of fear or habit, but out of yearning and love.

In truth, this supplication is a roadmap for the journey to God:

“Uprooting love of this world” ← “Seeking the means” ← “Drawing near” ← “Delight in intimate communion”

❇️Let go of all that is and is not, and you will reach Him

Accumulating poverty does not add to one’s wealth; it adds to one’s poverty. A multitude of attachments does not bring freedom from need. Worldly wealth—even wealth in the Hereafter—only multiplies one’s attachments. It is poverty itself, multiplied!

💫🔆 إِلَهِي أَنَا الْفَقِيرُ فِي غِنَايَ فَكَيْفَ لَا أَكُونُ فَقِيراً فِي فَقْرِي إِلَهِي أَنَا الْجَاهِلُ فِي عِلْمِي فَكَيْفَ لَا أَكُونُ جَهُولًا فِي جَهْلِي‏[9]

🔆 (The intimate prayer of Imam Husayn (PBUH)) O God! Even in my independence, I am poor; how, then, could I not be poor in my poverty and need?

O God! Even in my knowledge, I am ignorant; how, then, could I not be ignorant in my ignorance?

🌹This severance is not poverty or destitution; it is the enrichment of one’s being through the Essence that never ceases to be.

To be free of all that is other than Him is the height of freedom from need!

💫🔆(The intimate prayer of Imam Husayn (PBUH):) إِلَهِي تَرَدُّدِي فِي الْآثَارِ يُوجِبُ بُعْدَ الْمَزَارِ فَاجْمَعْنِي عَلَيْكَ بِخِدْمَةٍ تُوصِلُنِي إِلَيْكَ كَيْفَ يُسْتَدَلُّ عَلَيْكَ بِمَا هُوَ فِي وُجُودِهِ مُفْتَقِرٌ إِلَيْك‏[10]

🔆 O God! My journey among the signs leads me away from beholding You. So gather me unto Yourself—and draw me near to You—through a service (worship and devotion) that leads to You.

How can You be inferred from something that is itself in need of You?

 ❇️From knowing Muhammad to becoming Muhammad

🔸 Muhammad (PBUH) is the light of “the Originator,”  shining upon the heart darkened by ignorance, leading it to the light of knowledge, and bringing forth springs of wisdom from the dry earth of darkness.

☘️“Becoming Muhammadan” means creativity in piety and bringing beauty into obedience. It means doing everything in the best possible way, for he was “of sublime character”.

🔸 The believer’s heart is the throne of God, the All-Merciful. For that throne to become a worthy seat of blessing, it must be emptied of everyone but God. This is the meaning of “complete detachment.”

Let nothing sit upon the heart but the decree of the Most Wise of judges, exalted is He!

God’s royal throne must be cleansed of all that is other than God!

The heart that purifies itself for its Creator and devotes itself entirely to Him is claimed by Allah and becomes the sanctuary of Allah, the Throne of Allah!

🔸 Blessing is a light that rises from the horizon of Muhammad (PBUH) and the Household of Muhammad (AS).

☘️Whoever wishes to live forever in the light of blessing must set the sun of their being in the sky of their guardianship.

«وَ ارْزُقْنِي بِبَرَكَةِ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ أَفْضَلَ مَا ارْزَقْتَ أَحَداً مِنْ أَوْلِيَائِكَ»

☘️Blessing is a seed that grows only in the field of a heart “detached”.

☘️The sun of this field is Muhammad (PBUH), and its water is the tears of longing for all that is other than Him.

☘️Its fruit is arrival at a station where there is neither need nor one who meets a need, neither poverty nor wealth.

☘️Only He remains, and His “good pleasure”.

☘️The supplication of complete detachment is answered.

A corrective reading of the text “Muhammad, the First-to-Last Stitcher”

A system of thought–and mysticism

The Prophet Muhammad (PBUH), not merely as a prophet, but as the “Key to Blessing,” the “Key to the Infinite,” the “Exemplar of Detachment,” and the “First-to-Last Stitcher”

Transforming “blessing” from an abstract concept into a transcendent existential reality

✅Clarifying “terminological ambiguities”:

💫“Detachment in order to unite”

Clarifying the boundary between “rightful detachment” and “excessive detachment (monasticism)”

Detachment does not mean setting out alone! It means setting out toward Him together: bringing the many into one and turning all toward that single centre. It means detaching ourselves from everything else and turning toward Him together, without becoming attached to the collective!

💫Clarifying the “Key to the Infinite” and the “beyond-infinite”

The Essence of the Almighty is confined by no boundary or concept. All His attributes are intended to free us from the difficulty of “denial and likening”!

In speaking of any attribute, we must bear in mind the interpretation of “Allahu akbar”: «الله اکبر من ان یوصف»

Thus, every description is like a path that leads us beyond the path! It brings us to the boundary of the Unseen of the Unseen, which is the station of “وَ كَمَالُ الْإِخْلَاصِ لَهُ نَفْيُ الصِّفَاتِ عَنْهُ”; the Infinite is the crown of the attributes, yet even that must be transcended in order to arrive!

Bringing “theoretical mysticism” into alignment with “practical guidance”

1. The common axis of theory and practice: the “Key to Blessing”

The text seeks to present the “Key to Blessing” as the key to the Infinite; in practice, it shows that this key is precisely “detaching from all that is other than God and turning toward Him.” Detachment (complete severance), then, is both the theoretical aim of this key and the practical path to blessing.

2. The connection between “key knowledge” and “the act of opening”

Theory: The “Key to Blessing” opens knowledge and wisdom, and even carries us beyond the infinite (for God is “without equal or opposite,” and the infinite, too, is a sign of Him).

Practical description: This opening is realised through “seeking knowledge of the Prophet” and “purifying the heart of all but God.” The “opening” makes a promise, while the practice requires “emptying heart and soul” as a condition for that opening.

3. Correspondence between the “Tree of Ṭūbā (the blessed tree)” and “the Shia as its leaves”

The text’s theory: The “blessed tree” has the Messenger of God (PBUH) as its root, Ali (AS) as its trunk, the Imams (AS) as its branches, the knowledge of the Ahl al-Bayt as its fruit, and the Shia as its leaves.

The text’s practical description: A Shia should be a “leaf,” and a leaf is always joined to the tree. Thus, the Shia’s practice is to “accompany Muhammad (PBUH)” on the Ascension and to “know of the mysteries.” In this way, the theory—the structure of the tree—takes on meaning in the practice of “the leaf’s living connection to the root and branches”.

4. Correspondence between “the Spirit of God, one spirit” and “the bond among believers”

Theoretical proposition: The spirits of the believers come from one spirit, and a believer’s spirit is connected to the Spirit of God more firmly than a sunbeam is connected to the sun.

Practical proposition: To attain “a shared experience through one spirit,” one must experience life and servitude through the “entire Spirit of God,” journeying from its ray toward its fullness. The theory thus makes “connection” fundamental, while the practice shows the “degree of benefit” drawn from that connection.

5. Correspondence between “the measure of two bows” and “the journey of the Ascension”

Theory: “قاب قوسین اَو اَدنی” means drawing near to the distance of two bows, or nearer still. The Messenger of God (PBUH), passing through veils of light, beheld the unseen realms of the heavens and the earth.

The text’s practice: This journey requires a “key,” and without a “sovereign power” (that same Key to Blessing), passage through the expanses of the heavens is impossible. The theory thus points to the degree of nearness, while the practice shows that “one must be accompanied by the divine key” to attain that nearness.

6. Correspondence between “separation” and “union”

The text’s theory: “The crown of blessings lies in complete separation,” and separation from all else is the highest form of attainment.

The text’s practice: This separation means emptying the heart of “love for this lowly world” and living for God alone. The supplication “کمال الانقطاع” and the Prophet’s (PBUH) words, “I spend the night with my Lord,” show that practical separation is itself the summit of union with God.

7. Conclusion:

“Whoever wishes to live in the light of blessing must set the sun of their being in the sky of guardianship.” “How to turn that key” means emptying oneself of all but God, connecting to the source of majesty, and attaining a station in which both “poverty and wealth” are effaced, leaving only God and His good pleasure.

Conceptual bridge

A conceptual bridge from “existential gnosis” to “practical spiritual formation”

Language of mystical–existence (the text’s propositions)	Conceptual bridge (how to translate into the language of spiritual formation)	Language of guidance–spiritual formation (guidance for conduct and the heart)
“The Key to Blessing is the key to separation from all but God.”	Separation is not an abstract concept; it means recognising, at every moment, what is keeping you from God.	Guidance: Each day, identify one small attachment—to possessions, other people’s approval, or a habitual desire—and let it go for a few hours.
“Separation is the highest attainment, and the crown of blessings lies in perfect detachment.”	If you see detachment as hard and bitter, you will not practise it. But if you understand that detachment itself is the gateway to union, you will cherish it.	**Practice:** When you let something go for God’s sake, say to yourself, “Letting this go is itself the closest way to Him.” Then embrace release not as a loss, but as a new kind of fullness.
“The Spirit of God is one, and the believers are connected to it, though each receives a different share.”	Connection is not a fixed state; each person draws upon this spirit according to their capacity. That capacity grows through the practice of servitude to God.	**Practice:** Spend a few minutes in silence each day and reflect: “To whom is my spirit connected?” In that silence, try to align your will with the divine will.
“The believer’s heart is God’s Throne; it must be emptied of everything other than God.”	To be God’s Throne is to become the seat of His sovereignty—and this is possible only through continual emptying.	**Practice:** Before any important task, say three times, “O God, purify this heart of every thought that is not of You,” then begin the task with the intention of pleasing Him.
“Muhammad (PBUH) is the exemplar of detachment: he spends the night with his Lord, who provides him with food and drink.”	The Prophet’s detachment did not mean abandoning the world, but keeping his heart connected to the Supreme Source.	**Practice:** Each night before bed, spend a few minutes alone with God—not to ask for anything, but to practise “being in His presence,” as the Prophet (PBUH) spent the night with Him.
“The Key to Blessing is the secret of the heart’s expansion; Allah expands hearts through His Muhammad.”	An expanded heart is not a sudden gift. The heart opens through repeatedly remembering Muhammad (PBUH) and living by his example.	**Practice:** Whenever your spirits sink or your chest feels tight during the day, send blessings upon the Prophet and put one of his qualities—such as honesty or kindness—into practice in that moment.
“Blessing is not a break with habit, but the discovery of truth behind the veil of habit.”	Habits are veils that conceal the truth of God’s power. To see blessing, we must step beyond habit.	**Practice:** Once a week, do an ordinary task in a new way (for example, bring a fresh colour to your worship), so that your heart’s eye may open to a new manifestation of power.
“Let go of what is and what is not, and you will reach Him; piling up poverty does not increase one’s wealth.”	Attachment to anything—even spiritual achievements—distances you from God. Freedom lies in letting go of all that you possess.	**Practice:** Each morning, say to yourself, “What I have belongs to Him and will return to Him.” Then neither take pride in what you have nor grieve over what you lack.
“The Key to Blessing brings us to the Messenger of Allah, and through the Messenger of Allah we attain knowledge of Allah.”	Knowledge of God comes through knowing His Messenger, and knowing the Messenger finds meaning in practising his Sunnah.	**Practice:** Today, perform one simple Sunnah of the Prophet (PBUH)—such as greeting someone, using the tooth-stick, or smiling—with the intention of “following God’s beloved.” Afterwards, pause and reflect on what truth about God this act has brought you closer to.

**A summary of the conceptual bridge**

From the language of mysticism (“the key to the Infinite” and “detachment from all besides God”), we arrive at the language of spiritual formation, where:

“Key,” in practice, means choosing God over all else at every moment, even in the smallest things.

“Detachment,” in spiritual formation, means practising the release of one attachment each day, so that the heart may learn to become God’s Throne.

“Connection to the Spirit of God” in life means aligning one’s will with the divine will, in silence and in action.

“Miftāḥ al-Barakah” in daily spiritual practice means performing a Prophetic tradition with awareness and love, until that act becomes a key that opens the heart.

“Qāba Qawsayn” in practical life means drawing so near to God that all distance falls away. This nearness is attained through “day-and-night communion with God” and “adorning one’s intimate supplications,” as the prayer says: “وَ زَیِّنْ لِیَ التَّفَرُّدَ بِمُنَاجَاتِکَ بِاللَّیْلِ وَ النَّهَارِ”.

In this view, no mystical proposition is without a formative purpose, and every ethical counsel is rooted in the same existential truth of “Miftāḥ al-Barakah.” As the text puts it: “To become Muhammadan is to be creative in piety and to create beauty in obedience.” Thus, mysticism is the map, spiritual formation is the journey across it, and the bridge between them is “the daily practice of loving devotion.”

1.  An epistemological perspective

“Qāba Qawsayn”:

“ثُمَّ دَنا فَتَدَلَّى فَكانَ قابَ قَوْسَيْنِ أَوْ أَدْنى” means the closest possible distance for knowing. “Qāba Qawsayn” means that knowledge of God comes through the Prophet’s (PBUH) gradual approach to the veils of light, not through remote reasoning. True knowledge arises when one passes beyond the “veils of habit” and beholds the unseen kingdom of the heavens and the earth, as the tradition says: “so that He might show him the unseen kingdom of the heavens, and the wonders of His artistry and the marvels of His creation therein.”

Epistemological implication: knowledge of God is not mere theoretical awareness; it is an “existential nearness.” The more a person passes beyond the veils of light—the veils of perception—the closer they come to “aw adnā,” nearer than near. The text describes this knowledge as “attaining knowledge of God through the Messenger of God”: that is, knowledge becomes possible through “accompanying the key,” not through analogy and argument alone.

“The Miʿrāj”:

The Miʿrāj means “opening the way to the highest unseen realm”; without “authority”—that is, Miftāḥ al-Barakah—it is impossible to traverse the expanses of the heavens. Epistemologically, the Miʿrāj is the horizontal journey of knowledge from signs to the One who manifests them, as the text says: “Miftāḥ al-Barakah is the secret of passing from the signs to the One who manifests them, from traces to the One visited.”

The implication: knowledge is a step-by-step ascent that begins with “breaking free from all that is other than God” and leads to the vision of the unseen kingdom of earth and heaven. Such knowledge is attained not in books, but through “an existential journey made in the company of the key”.

“Perfect detachment”:

“Perfect detachment”: “فَتَخِرَقَ أَبْصَارُ الْقُلُوبِ حُجُبَ النُّورِ فَتَصِلَ إِلَى مَعْدِنِ الْعَظَمَةِ.” Epistemologically, this means that the condition for knowledge is “piercing the veils.” So long as the heart is attached to anything other than God, the eye of the heart cannot see the truth. Thus, “detachment” is the condition for “epistemic connection”.

2. A mystical-psychological perspective

The concept of the “Miʿrāj” in this perspective:

The Miʿrāj was the journey in which the Messenger of God (PBUH) traversed the unseen kingdom, from the heavens to the earth. From a psychological perspective, the Miʿrāj is the inward journey from “surface” to “truth.” The spiritual wayfarer sees both the lofty peaks of the spirit (the heavens) and the depths of their own material existence (the earth), and “stitches” them together, as the text says: “He stitched the sanctuary from the unseen kingdom of heaven to the unseen kingdom of earth.”

Psychological conclusion: Human perfection lies in the “integration of the heavens and the earth within one’s being.” The perfect human being is neither cut off from the earth nor dwelling in an imagined heaven, but experiences “the distance of two bows” within himself: a bond so close between his divine nature and his human nature that no distance remains.

The concept of “complete severance” in this perspective:

The text defines “complete severance” as “breaking free of every limitation in order to join the Infinite,” and says: “This severance is not poverty or deprivation; it is the enrichment of one’s being through the Eternal Essence.”

From a mystical psychological perspective, severance means “freedom from every form of unhealthy attachment” (the love of this lowly world mentioned in the supplication), so that the psyche, rather than being tossed about among competing concerns, can attain “inner unity.” This freedom does not mean suppressing desire, but “reordering desires in the service of love for the Source”; as the text puts it: “In this state, a person puts every blessing to use in serving Him, and in love and devotion to Him.”

Conclusion: Psychological perfection is attained when the heart, instead of being scattered, becomes “a repository of greatness,” and “our spirits are bound to the dignity of divine holiness.” In other words, human identity is formed not through external attachments, but through absolute reliance on the Eternal Truth.

The concept of “the distance of two bows” in this perspective:

The text describes “the distance of two bows” as the point reached by the Messenger of God (PBUH) after passing through the veils of light. From a psychological perspective, this distance may be understood as “the distance between the self’s desire and God’s will,” which, through spiritual struggle, draws as near as possible. “Or nearer still” means so close that the self is no longer “the resistant self,” but becomes “the tranquil soul”—an experience the text calls “beyond all experience”.

3. A strategic and social perspective (providing a model for society)

The concept of “Muhammad (PBUH) as the exemplar of severance” in this perspective:

The text says: “Muhammad is the fault line of eternity,” and “He departed and opened the distance of two bows, widening the field of servitude.”

From a strategic perspective, the “fault line of eternity” means that the Prophet (PBUH) is a model through whom society is separated from “all but God,” so that attachment to the “rope of God” may be realized. In truth, this severance begins not primarily with separation from society, but with separation from “ungodly norms,” enabling society to become a “united community,” as the noble verse “وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِیعًا” indicates.

The concept of the “Ascension” in this perspective:

The text describes the Ascension as “opening the way to the Highest Realm” and “extending the mosque as far as ‘or nearer still.’” Through a strategic–social lens, the Ascension means setting an example of “collective ascent”: a society that accompanies its leader on his “Ascension” can rise above material and spiritual summits and attain a “blessing-centered civilization.” The text says: “If the Shi‘a are a leaf on the tree of Muhammad, that same leaf must have accompanied the tree on its Ascension.” In other words, a community of followers must move along the path of its exemplar’s ascent.

Strategic conclusion: Through his Ascension, the Prophet (PBUH) raised “the ceiling of human aspirations” as far as “or nearer still,” showing society that perfection does not lie in being earthbound, but in “ascending with the key”.

The concept of “complete severance” in this perspective:

The text defines severance as “breaking away from everything other than God” and “joining the repository of greatness,” and says: “To connect everything—from one’s limbs and faculties to all that pertains to one—to Him is to become a source of pride for Muhammad and the family of Muhammad.”

From a strategic perspective, “perfect detachment” means a society that severs its dependencies on powers, wealth, and interests that are not God-centered, and clings only to “the rope of God.” This detachment brings “cultural and political independence” and keeps society from “blind imitation.” The text says, “To break away from everything and anything is to be connected to what lies beyond all things”; in other words, independence does not mean isolation, but a society’s reliance on the source of inexhaustible power.

The result: a society that sees the Prophet (PBUH) as the model of “perfect detachment” can escape the “poverty of attachment” and attain the “richness of connection”—just as the text warns against “accumulating poverty upon wealth” and recommends “enrichment through the Eternal Essence”.

A final synthesis through these three perspectives

From an epistemological perspective: “the distance of two bow-lengths,” “the Ascension,” and “perfect detachment” all teach that knowledge of God comes through “existential nearness” and “piercing the veils of the heart,” not through reasoning alone. The key to this knowledge is the “Key to Blessing”—the Prophet Muhammad (PBUH)—for “it is through him that we attain the greatest knowledge of God.”

From a mystical-psychological perspective: these three concepts map the “inner journey”: from scattered attachments (detachment from all but God), through spiritual unity (connection to the source of grandeur), and then to the experience of being “nearer than near”—the soul’s ultimate peace in the shadow of the “one Spirit”.

From a strategic–social perspective: these concepts offer a model for “collective ascent.” The Prophet (PBUH), as the “exemplar,” shows that for a society to attain blessing and everlasting life, it must break away from all but God, connect itself to the rope of God, and seek its own Ascension in “extending the mosque to aw adna” and “stitching the heavenly sanctuary to the kingdom of the earth”.

A final sweet note:

“The Key to Blessing means attaining the greatest knowledge of God through the Messenger of God” (the epistemological perspective),

“The heart of the believer is God’s Throne, and through perfect detachment it reaches the source of grandeur” (the psychological perspective),

“Connecting everyone and everything to Him—from our limbs and faculties to all that belongs to us—is what makes us a source of pride for Muhammad and the family of Muhammad” (the strategic–social perspective).

🔰 “The Key to Blessing” as the “principle of transcendent severance”

“Muhammad” (PBUH) is not merely a prophet, but an “existential principle.”

Breaking away from all but God is the highest attainment.

The key to blessing is the opening of the windows of divine mercy through complete detachment and turning wholly toward Him.

The Ascension is possible only through the “Key to Blessing,” because crossing the expanses of the heavens and the earth is impossible without the “authority” of Muhammad’s spiritual guardianship.

✅ Opening up a “new paradigm” in Prophetic studies

“Muhammad (PBUH) is not a historical figure, but an ‘existential horizon’ that can be born anew in every age and bring the human being to ‘the distance of two bow-lengths.’”

🔸 “The nature of severance from existence”

Tawhid is the first and final boundary of severance. Tawhid and its degrees form the great path that begins with knowledge and culminates in the perfection of sincerity! The Master has beautifully gathered these degrees in this passage!

« أَوَّلُ الدِّينِ مَعْرِفَتُهُ وَ كَمَالُ مَعْرِفَتِهِ التَّصْدِيقُ بِهِ وَ كَمَالُ التَّصْدِيقِ بِهِ تَوْحِيدُهُ وَ كَمَالُ تَوْحِيدِهِ الْإِخْلَاصُ لَهُ وَ كَمَالُ الْإِخْلَاصِ لَهُ نَفْيُ الصِّفَات‏»

What a remarkable correspondence: perfect detachment and perfect sincerity!

In perfect detachment and perfect sincerity, a person is no longer confined by the world, by being and nothingness, by things. Rather, everything there is is carried with them into perfect sincerity and detachment.

The blessed Messenger, صاحب «أَبِيتُ عِنْدَ رَبِّي يُطْعِمُنِي وَ يَسْقِينِي»  in his state of perfect detachment and relinquishment, offered the creatures the nourishment of perfect detachment.

🔸 Diminishing or magnifying the “believer’s heart” as a “vessel of grandeur”

«لَا يَسَعُنِي أَرْضِي وَ لَا سَمَائِي وَ لَكِنْ يَسَعُنِي قَلْبُ عَبْدِيَ الْمُؤْمِنِ»

A heart that becomes a vessel for God’s “grandeur, light, and knowledge” becomes one with what it contains! In the very wellspring of grandeur, the manifestation and its locus become one! How could the wellspring of grandeur be separate from grandeur?

Let us not forget: He is not grandeur itself, but the One of supreme grandeur, beyond being described by grandeur. «إِنَّ رَبِّي لَطِيفُ اللَّطَافَةِ  لَا يُوصَفُ بِاللُّطْفِ عَظِيمُ الْعَظَمَةِ لَا يُوصَفُ بِالْعِظَمِ كَبِيرُ الْكِبْرِيَاءِ لَا يُوصَفُ بِالْكِبَرِ جَلِيلُ الْجَلَالَةِ لَا يُوصَفُ بِالغِلَظ».

🔸 The “social role of the Key to Blessing”

A key goes beyond opening; it has moved beyond being opened and has become the opener!

The key was not fashioned for its own sake, but to untie knots—to unlock the innate dispositions and the gates of hearts!

The Key to Blessing was sent forth to untie every knot binding humankind and jinn—in a word, every knot in existence!

✨🔆Saba’: 28   وَ ما أَرْسَلْناكَ إِلاَّ كَافَّةً لِلنَّاسِ بَشيراً وَ نَذيراً وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ

✅ “The Key to Blessing and the opening of civilization”

His Eminence is the key to blessings of earth and heaven, and the opener of earthly, terrestrial, celestial, and heavenly civilizations! No dimension of existence lies beyond the sphere of His blessing!

🔸 An interpretation of “قاب قوسین”

We have begun interpreting “قاب قوسین,” and we will continue to explore its depths! إِنَّ اللَّهَ مَعَ الصَّابِرِينَ!

🔸 The bond between the “Key to Blessing” and “Imamate” and “Guardianship”

Muhammad is the sky, and the Imams its stars; Muhammad is the year, and the Imams its months; Muhammad is the tree, and the Imams its branches and fruits; Muhammad is the key, and the Imams its teeth!

The “Key to Blessing” is the “manifestation of blessing, ever-flowing and eternal.” It is ceaselessly opening onto fresh beginnings and new manifestations!

✧✦ “Muhammadan Intellect” ✧✦

🌹 «اَللّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ اجْعَلْنا مِنَ الْمُسْتَمْسِکینَ بِمِفْتاحِ الْبَرَکَةِ، وَ الْمُنْقَطِعینَ إِلَیْکَ بِکَمالِ الِانْقِطاعِ، حَتَّی تَصِلَ أَرْواحُنا إِلی مَعْدِنِ الْعَظَمَةِ وَ تَعْلَقَ بِعِزِّ قُدْسِکَ» 🌹

🌸 وَالسَّلامُ عَلَی مُحَمَّدٍ وَ آلِهِ الطَّاهِرینَ، وَ رَحْمَةُ اللَّهِ وَ بَرَکَاتُهُ. 🌸

❇️“The Comprehensive Muhammadan Charter”

“The key to the Infinite,” “الله اکبر من ان یوصف,” and the negation of attributes mean escaping the snares of “likening God to creation” and “denying His attributes,” and reaching the station of pure oneness. This is a masterpiece of spiritual insight: even “infinity” is shown to veil the way to God.

In the union of “knowledge” with the “journey of being” (the Ascension), knowing is not theoretical awareness but a gradual drawing near to the Real.

When all existence becomes a single body, when the whole universe becomes the wings of one bird in the garden of the highest heavenly realm, and ascends! Then all take flight in complete detachment, borne by the light, spirit, and Muhammadan Reality!

When all experience servanthood through one spirit! All, while united with one another, are detached and bound for Him!

🌼Ali Saei (Abdullah Mishkat) 110.141(903)🌼

📜 “حِکَمُ مِفْتاحِ الْبَرَکَةِ» (مُهرستِ Scientific–Philosophical)

A) Ontology and Divine Unity (Knowledge of Being)

1. Blessing is not a breach of the ordinary order; it is the unveiling, from behind the veil of habit, of the majesty of the All-Powerful Real.

2. The Essence of the Most Exalted is contained neither by infinity nor by finitude; He is “الله اکبر من ان یوصف”.

3. All divine attributes lead toward a pathless way; the boundary of the Unseen of the Unseen is the very station of negating the attributes.

4. Infinity is one sign of Him; “beyond infinity” is another.

5. God is “without likeness and without opposite”; infinity, then, has meaning in relation to its opposite, but He has no counterpart.

6. The believer’s heart is God’s Throne—not a vessel for the Essence, but a place where divine majesty, light, and knowledge are manifested.

B) Knowledge of Muhammad (Prophethood and Divine Friendship)

7. Muhammad (PBUH) is not merely a historical figure, but an “existential horizon” reborn in every age.

8. Miftāḥ al-Baraka, the Key of Blessing, means opening the windows of mercy through complete severance from all but God.

9. The Ascension is impossible without the “sovereignty of Muhammadan divine friendship,” for crossing the expanses of the heavens is impossible without a key.

10. Muhammad (PBUH) is the “first seam joining the end to the beginning”; he stitched the sanctuary of the heavenly realm to the heavenly realm of the earth.

11. Miftāḥ al-Baraka is the way to the Infinite; and infinity itself is a crown of attributes that one must pass beyond as well.

12. Muhammad (PBUH) is the “rift of eternity”: severing oneself from all else in order to join the firm rope of God.

C) Epistemology (How the Real Is Known)

13. “قاب قوسین” means the closest possible distance for knowing: a knowledge attained through “drawing near in one’s very being,” not through reasoning from afar.

14. The Mi‘raj is the outward journey of knowing, from the “signs” to the “One to whom the signs point,” and from the “traces” to the “One who is sought”.

15. Knowing God comes through knowing His Messenger (PBUH); and knowing the Messenger finds meaning in putting his Sunnah into practice.

16. “Complete detachment” is a condition for “cognitive connection”: while the heart remains attached to anything other than God, the eye of the heart cannot see the truth.

17. “Or nearer still” means so near that the self is no longer a “resistant self,” but becomes a “soul at peace”.

18. True knowledge comes when a person passes beyond the “veils of habit” and beholds the kingdom of the heavens and the earth.

D) The mystical psychology of wisdom (the inner journey and the perfection of the soul)

19. The Mi‘raj is the inner journey from “surface” to “truth”—the integration of the heavens and the earth within one’s being.

20. Human perfection lies in “integrating the heavens and the earth within one’s being”: neither breaking away from the earth nor dwelling in an imagined heaven.

21. “Complete detachment” means freedom from every form of unhealthy attachment, so that the psyche may attain “inner unity”.

22. Detachment does not mean suppressing desires; it means realigning them in the service of love for the Source.

23. A heart made pure for God becomes the “heart of God”: a place upon which the Divine gaze rests, and a treasury of majesty.

24. “The poverty of attachment” becomes “the richness of connection” when the heart becomes a “mine of majesty”.

25. In the psyche, “the distance of two bow-lengths” means that the gap between the self’s desire and God’s will comes as close as it possibly can.

E) Strategic and social wisdom (civilisation-building and exemplary leadership)–

26. Proper detachment means “setting out together toward Him”—neither “monasticism” nor “dependence on the group”.

27. Muhammad (PBUH) is the “fault line of eternity”: he separates society from “ungodly norms” so that it may become “one community”.

28. The Mi‘raj means “extending the mosque as far as ‘or nearer still’”: offering a model for society’s collective ascent.

29. The Key to Blessing was sent to untie the knots of innate human nature and open the gates of the hearts of humankind and jinn.

30. A civilisation that accompanies its leader on the Mi‘raj attains a “blessing-centred civilisation”.

31. Breaking free from ungodly powers, wealth, and interests brings “cultural and political independence”.

🌿 And) Innate Wisdom (the Inner Constitutional Law of the Human Being)

32. Blessing is a seed that grows only in the field of a “severed” heart.

33. The sun of this field is Muhammad (PBUH), and its water is the tear of severance from all that is other than Him.

34. The fruit of this field is to reach a station where there is neither need nor the giver of need; neither poverty nor riches.

35. Whoever wishes to live forever in the light of blessing must set the sun of his existence in the sky of their guardianship (wilayah).

36. Miftah al-Barakah is “Ahsan al-Wasilah ila Allah”—that is, the finest means of drawing near to God.

G) Mystical–Philosophical Wisdom (the Ultimate and Transcendent)–37

. Severance from “nothing” (other than God) is the loftiest arrival at “everything” (God).

38. The crown of blessings lies in perfect severance; and perfect severance is none other than perfect sincerity (ikhlas).

39. «أَبِيتُ عِنْدَ رَبِّي يُطْعِمُنِي وَ يَسْقِينِي»; that is, the severance of the Prophet—not the abandonment of the world, but the heart’s connection to the Most Exalted Origin.

40. “Pass beyond being and non-being to reach Him”; piling poverty upon wealth adds no wealth—it only adds poverty.

41. Miftah al-Barakah is the secret of the expanded breast; Allah expands hearts through His Muhammad.

42. “Kamal al-Inqita” means severing from all that is other than Him, and joining “the Mine of Majesty”.

✨ The Conclusion is a Seal: The Six Golden Keywords of “Miftah al-Barakah”

Keyword	Its Muhammadan Definition
Miftah al-Barakah	The key to unlocking the blessings of heaven and earth; that is, Prophet Muhammad (PBUH)
Transcendent Severance	Emptying the heart of all but God, while making creatures too companions of one’s severance!
Qab Qawsayn	The closest distance of gnosis; the union of the First with the Last
Kamal al-Inqita	Liberation from every attachment, in order to connect to the Divine Mine of Majesty
Mi’raj	The existential journey from the “signs” to the “Lord of the signs”; the expansion of the mosque until «اَو اَدنی»
Ruh Allah	The one Divine Spirit to which the believers are connected; while their shares differ

🌹 The Closing Prayer, Sealed with “Miftah al-Barakah”:

«اَللّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ اجْعَلْ قُلُوبَنَا مَفَاتِیحَ لِلْبَرَکَةِ، وَ أَرْوَاحَنَا مَعَادِنَ لِلْعَظَمَةِ، وَ عُقُولَنَا مَشْروحَةً بِنُورِ مَعْرِفَتِکَ، حَتَّی نَکُونَ مِنَ الْمُنْقَطِعِینَ إِلَیْکَ بِکَمالِ الِانْقِطاعِ، وَ الْمُسْتَمْسِکِینَ بِحَبْلِکَ الْمَتِینِ.»

🌸 وَالسَّلامُ عَلَی مُحَمَّدٍ وَ آلِهِ الطَّاهِرینَ، وَ رَحْمَةُ اللَّهِ وَ بَرَکَاتُهُ. 🌸

📜 “A Structured Summary of Muhammad Dozandeh’s From First to Last (Miftāḥ al-Barakah)”

(A Theoretical and Strategic Framework–for Knowing Muhammad (PBUH) and Becoming Muhammadan)

🔰 First Pillar: Defining the Key Concepts (Core Terminology)

Concept	Structured Definition
Miftāḥ al-Barakah	The Prophet Muhammad (PBUH), the key to unlocking the blessings of heaven and earth: “God’s trustee of revelation, the noblest of creation, the chosen among His servants, the imam of mercy, the leader of goodness, and the key to blessing.”.
Blessing	The manifestation of divine mercy in the visible and unseen realms. It is not a suspension of the ordinary order of things, but a glimpse, through the veil of habit, of the greatness of the All-Powerful..
Transcendent detachment	Emptying the heart of all that is other than God, while making creation one’s companion in that detachment.
Complete detachment	Freedom from every unhealthy attachment—to the lowly world—and complete connection to the divine “source of greatness.”.
Mi‘rāj	The Prophet’s (PBUH) existential journey from the heavenly realm to the earthly realm: opening the way to “the distance of two bows’ length” and extending the mosque of servitude to “or nearer still.”.
Qāb Qawsayn	The closest possible distance in knowledge: passing beyond barriers, signs, and traces to meet God.
Spirit of God	The one divine spirit to which the believers are connected; each draws from it according to their capacity..
The blessed tree	The tree of divine unity: its root is the Prophet (PBUH), its trunk is Ali (AS), its branches are the Imams (AS), its fruit is the knowledge of the Ahl al-Bayt, and its leaves are the Shi‘a..
Becoming Muhammadan	Creativity in piety and the creation of beauty through obedience; following the example of the Prophet’s “sublime character.”.

🔰 Second Pillar: Diagnosing the Distance from Miftāḥ al-Barakah (Identifying the Malady)

A) Forgetting the key means forgetting to move forward

Forgetting blessing = confinement in the darkness of ignorance and worldly attachments..

Being unaware of the Mi‘rāj = being deprived of spiritual and civilizational ascent..

Neglecting detachment = accumulating poverty despite one’s possessions; dependence on anyone other than God is itself an increase in poverty..

B) Barriers to the opening of blessing in the present age (concrete examples)

Intellectual barrier	Concrete example	Consequence
Attachment to the lowly world	Attachment to wealth, status, fleeting pleasure, and the desires of the self	Prevents one from seeking the means of drawing near to God
Blind imitation	Following non-divine norms and court scholars	Neglect of “devoted solitude in prayer” and nightly seclusion with God
Forgetting the Prophetic tradition	Disregard for the Prophet’s (PBUH) example in daily life	Loss of the “blessing of deeds” and the transformation of worship into mere habit
Denying the authority of the Ahl al-Bayt (AS)	Separating the “Key to Blessing” from the “branches and fruits of the Tree”	Deprivation of the continuous, flowing blessing of the Imamate

🔰 The Third Pillar: The Muhammadan Way of Healing (An Antidote to Separation from Blessing)

Key principle: “The Key to Blessing is the key to breaking away from all else and joining the Source of Grandeur.”

Steps toward healing through three analytical lenses:

Analyticalperspective	Separation (severance)	Connection (union)	Outcomeofopening
Epistemological	Piercing the veils of light and passing from the “signs” to the “One whose signs they are”	Attaining “the distance of two bow-lengths” and witnessing the unseen realm of the heavens and the earth	Knowing God through knowing His Messenger
Mystical psychology	Freedom from unhealthy attachment and purification of the heart from “love of this world”	Connection to the “Spirit of God” and the heart’s transformation into a “Source of Grandeur”	Integration of the heavens and earth within one’s being; the “tranquil soul”
Strategic–social	Breaking away from ungodly norms, corrupt power structures and interests	Holding fast to the “rope of God” and forming a “united community”	Building a “civilisation centred on blessing” in the shadow of the Prophetic exemplar

🔰 The Fourth Pillar: A Practical Guide for Today (Five Strategies)

First focus: Epistemological (Knowing the Key)

Revisiting the hadith “أَوَّلُ الدِّينِ مَعْرِفَتُهُ…” and the “Key to Blessing” within the educational system.

Distinguishing “purely theoretical knowledge” from “existential knowledge accompanied by the key.”

Studying the Prophet’s (PBUH) ascension as a model for collective ascent.

Second focus: Psychological (Practising Detachment)

Daily practice of detachment: Each day, identify one small attachment—to wealth, people’s opinions, or a carnal habit—and let it go for a few hours.

Nightly solitude: Each night, spend a few minutes alone with God—not to ask for anything, but simply to “be in His presence” (أَبِيتُ عِنْدَ رَبِّي).

Beautifying supplication: Ask God to make “being alone with Him in intimate prayer” beautiful to you (al-Sahifa supplication).

Third focus: Social (Shaping Collective Culture)

Reviving the Prophetic tradition in society: from greeting others and smiling to economic justice and enjoining what is right.

Forming “Muhammadan circles” in neighbourhoods and mosques to practise collectively detaching from all but God.

Establishing a “Blessing Fund” to help those in need, as a way of practising “giving one’s very life” on the path of the Key to Blessing.

Fourth focus: Political (Holding Up the Prophetic Exemplar)

Rejecting allegiance to the tyrants of the age, following the Prophet’s (PBUH) example of breaking away from ungodly norms.

Presenting the “Prophetic State” in Medina as a model of a “blessing-centred civilisation.”

Reviving “the Prophetic enjoining of what is right” as rational, public oversight of governance.

Fifth Axis: Strategic (from Miftāḥ al-Baraka to the Promised Mahdi)

Redefining expectation: not waiting idly, but “training to be among the Mahdi’s companions” amid collective fragmentation.

The link between Ashura and Mahdism: Ashura as the uprising that initiates deliverance; the Occultation as an “ongoing Ashura”; and the Return as the promised moment when blessings are fully unleashed.

Establishing a “Primordial Covenant” based on verse 81 of Āl ʿImrān and the tradition of “hearts in concord” to prepare the way for the Return.

🌹 Conclusion: The conceptual framework of Miftāḥ al-Baraka at a glance

Pillar	Key term	Practical function
Epistemic core	Miftāḥ al-Baraka	Muhammad (PBUH), the key to unlocking the blessings of heaven and earth
Condition for unlocking	Transcendent detachment	Emptying the heart of all but God, while keeping the hands free for service
Epistemic horizon	Qāba Qawsayn	The closest possible distance for knowing and connecting with the source of grandeur
Practical model	The Prophetic tradition	Following the Prophet’s example (PBUH) in private and in public
Ultimate vision	A blessing-centred civilisation	A society that, on its collective ascent, has reached “or nearer still”

✧✦ “اَللّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ اجْعَلْنا مِنَ الْمُسْتَمْسِکینَ بِمِفْتاحِ الْبَرَکَةِ، وَ الْمُنْقَطِعینَ إِلَیْکَ بِکَمالِ الِانْقِطاعِ، حَتَّی تَصِلَ أَرْواحُنا إِلی مَعْدِنِ الْعَظَمَةِ وَ تَعْلَقَ بِعِزِّ قُدْسِکَ، وَ اجْعَلْ هَذَا الْخُلاصَةَ مِفْتاحاً لِلْعَمَلِ وَ السُّلُوكِ، لا مُجَرَّدَ مَعْرِفَةٍ نَظَرِیَّةٍ.” ✦✧

🌸 وَالسَّلامُ عَلَی مُحَمَّدٍ وَ آلِهِ الطَّاهِرینَ، وَ رَحْمَةُ اللَّهِ وَ بَرَکَاتُهُ. 🌸

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[1] Baṣāʾir al-Darajāt fī Faḍāʾil Āl Muḥammad ṣallā Allāhu ʿalayhim; vol. 1, p. 58 Ṣaffār, Ayatollah Marʿashī Najafī Library, Iran, Qom; second edition, 1404 AH.

[2] Al-Kāfī (Islamic edition); vol. 2, p. 166 Kulaynī, Muḥammad ibn Yaʿqūb ibn Isḥāq, Dār al-Kutub al-Islāmiyya, Tehran; fourth edition, 1407 AH.

[3] Al-Amālī (by al-Ṣadūq); text, p. 150 Ibn Bābawayh, Muḥammad ibn ʿAlī, Ketābchi, Tehran; sixth edition, 1376 SH.

[4] ʿAwālī al-Laʾālī al-ʿAzīziyya fī al-Aḥādīth al-Dīniyya; vol. 2, p. 233 Ibn Abī Jumhūr, Dār Sayyid al-Shuhadāʾ Publishing, Qom; first edition, 1405 AH.

[5] ʿAwālī al-Laʾālī al-ʿAzīziyya fī al-Aḥādīth al-Dīniyya; vol. 4, p. 7 Ibn Abī Jumhūr, Muḥammad ibn Zayn al-Dīn, Dār Sayyid al-Shuhadāʾ Publishing, Qom; first edition, 1405 AH.

[6] الأمالي( للصدوق) ؛ النص ؛ ص400  Ibn Babawayh, Muhammad ibn Ali, Ketabchi, Tehran, sixth edition, 1376 Sh.

[7] مختصر البصائر ؛ ؛ ص336  Hilli, Hasan ibn Sulayman ibn Muhammad, Islamic Publishing Institute, Iran, Qom, first edition, 1421 AH.

[8] Sections 108 and 109 of Supplication 47 of الصحيفة السجادية

[9] بحار الأنوار (ط – بيروت) ؛ ج‏95 ؛ ص225  Majlisi, Muhammad Baqir ibn Muhammad Taqi, Dar Ihya al-Turath al-Arabi, Beirut, second edition, 1403 AH.

[10] بحار الأنوار (ط – بيروت) ؛ ج‏95 ؛ ص225  Majlisi, Muhammad Baqir ibn Muhammad Taqi, Dar Ihya al-Turath al-Arabi, Beirut, second edition, 1403 AH.