Ethics and Spirituality

A near-death experience does not, in itself, indicate timeless perception; rather, it is a form of perception involving different qualities of time.

In particular mystical states, mystics and those who attain a high degree of knowledge and certainty may experience time in different ways, and may undergo experiences that transcend time and are difficult to describe. Knowledge itself occupies a station beyond the timeless.

The difference between mediated and immediate perception on the path of divine oneness is that everyone moves from immediate perception to mediated perception. True immediate perception is beyond perception: it does not need to be perceived, and we all abide in it. Seeking knowledge of God’s Proof passes through immediacy, as the supplication for the Age of Appearance states.

To avoid forgetting the Imam of our Time (AJ), even for a moment, we need to develop a heartfelt, loving knowledge of him. This kind of knowledge, like our awareness of our own limbs and senses, endures and inspires us to seek a deeper understanding of him. We must ask God to grant us this knowledge and remain steadfast on its path.

To reconcile the mystic’s experiential understanding of oneness with the philosopher’s demonstrative one, we must recognize that demonstration leads to oneness only when it articulates an innate vision. This innate vision is the vision of authentic reason, the voice of human nature.

The degrees of divine unity correspond to a person’s level of knowledge and understanding. Knowledge is the path to recognizing divine unity, and the extent of one’s understanding determines the degree one attains. The perfection of divine unity lies in sincere devotion to the One worshipped, and the perfection of sincerity lies in denying attributes of God.

Language and expression in knowing the oneness of God are bounded by magnifying and declaring Him transcendent—an approach that is itself the essence of pure tawhid. The conviction that the Lord cannot be described leads one to acknowledge, plainly, one’s inability to describe Him.

The annihilation and abiding of all beings are both signs of the will of the Exalted Lord. The annihilation of beings manifests the Creator’s will that they pass away, while their abiding manifests His will that they endure. In both states—annihilation and abiding—the divine majesty, perfection, and will are manifest at their fullest, and nothing can stand in the way of the manifestation of God’s will.

According to a narration from Imam Ali (AS), urinating in the bathroom is one of the factors associated with a lack of blessing and poverty in life. The narration also mentions other causes of poverty, such as leaving cobwebs in the home and eating while in a state of major ritual impurity. Other narrations, meanwhile, point to ways of increasing one’s provision, including maintaining family ties and seeking forgiveness.

The true delight of divine oneness lies in a mode of understanding that transcends ordinary comprehension and leads us to the divine state beyond all description. This delight surpasses the ordinary pleasures we experience through understanding and thought. The state beyond description is a state beyond pleasure—it lies beyond pleasure itself.

Religious obligations are a means of drawing closer to God, and God does not impose on His servants anything beyond their capacity. The apparent difficulty of fulfilling these obligations is a test, one that reveals who truly loves God; if outward acts of worship were pleasant and easy, there would be no test. Satan and the lower self make even the lighter religious duties seem difficult and distasteful.

Lady Maryam’s (SA) wish for death in the verse «يا ليتني مت قبل هذا وكنت نسيا منسيا» was a heartfelt cry for help and refuge, and a sorrowful plea for the Lord’s special grace. This expression of helplessness was a knocking at the door of divine mercy and a way of seeking His response and special attention—not a sign of weak trust in God or a contradiction of contentment with His decree.

To live for God with sincerity, we must experience the sweetness of worship through knowledge and purity of heart. Turning away from attachment to this world and its pleasures brings us closer to tasting spiritual delights. One who truly yearns devotes all their efforts to reaching the Beloved and lets everything but Him slip from mind.

The faculty of imagination is like a screen that reflects the heart: it displays whatever is on the network to which the heart is connected. When the heart is guided by reason, it connects to the realm of the unseen and becomes receptive to divine inspiration. This connection gives rise to true imaginings and thoughts, both in sleep and while awake. The stronger one’s reason and noble character, the clearer and truer one’s imaginings become.

Poverty does not mean merely a lack of money. It also includes being deprived of inner peace and joy—things sinful people lack even when they possess great wealth. True provision lies in enjoying life’s blessings, and great wealth may become a burden. Divine punishment will inevitably come, in this world or the next; its delay does not mean escape.

One who is honored through Imam Husayn is someone who follows him completely and embodies the qualities of a true Shi‘i. Absolute obedience, sincere devotion, and wholehearted emulation are the keys to attaining esteem in the sight of God—so much so that a person becomes, in effect, a mirror reflecting the one they follow.

Human clay takes one of two forms—Illiyyīn or Sijjīn—and provides the basic substance of a person’s character and inner qualities. These forms combine with the six modes of being (light, substance, air, water, fire, and earth), as well as the bodily and inward faculties, giving rise to the diversity of creation. The primordial covenant is only one of the realms through which human beings have passed, and it is possible to transform Sijjīn clay into Illiyyīn clay through prayer and repentance.

To understand a dream and free oneself from moral failings, one must seek God’s pleasure and turn to Him with one’s needs. A profound inner transformation—giving up hope in oneself and in anyone besides God, and placing one’s hope in Him alone—is the way forward.

The promise of reward for good deeds encourages those who are just beginning and reminds them of the value of worship. Yet worship is truly sincere when it is offered solely for God, without seeking a reward. This is the worship of the free: it is superior to the worship of slaves, who act out of fear, and hired hands, who act in hope of recompense.

Ways to draw near to God include seeking knowledge, strengthening one’s faith and certainty, gaining knowledge of divine unity and guardianship, reciting the Qur’an, reflecting on creation, maintaining family ties, cultivating good character, observing hijab and modesty, and following the teachings of Nahj al-Balagha and Sahifa Sajjadiyya. It is also recommended to follow Imam Sajjad’s (AS) Treatise on Rights and avoid disliked acts.