Encouragement of Seekers

Encouragement of Seekers written by Mulla Muhammad Taqi Majlisi
along with
Answers of Mulla Muhammad Baqir Majlisi to Mulla Khalil

(From the book Encouragement of Seekers, Noor Fatima Publications, 1996)

---

ألحَمْدُلِلّهِ الَّذي فَضَّلَ أنْبيَائَهُ و أوْلِيائَهُ عَلى جَمِيعِ الْخَلائِقِ وَالأُمَمِ، و خَصَّصَ سَرائِرَهُمْ بِخَصائصِ الْحَقائقِ و الْحِكَمِ، وَالصَّلوةُ والسَّلامُ عَلى مُحَمَّدٍ مَفْخَرِالعَرَبِ والْعَجَمِ، وَعلى سَيِّدِالأَوْلِياءِ علیٍ الْكَريمِ الأَكرم، وَ عَلى آلِهِ وَأَتْباعِهِ الْهادينَ إلى الطَريقِ الأقومِ.
(Praise be to Allah, who has honored His Prophets and Saints above all creation and nations, and who has endowed their innermost secrets with the characteristics of truth and wisdom. Blessings and peace be upon Muhammad, the pride of Arabs and non-Arabs, upon the noble and most generous master of saints, Ali, and upon his family and followers who guide to the most upright path.)

And now, the needy servant of the forgiveness of the Lord, Ali Muhammad Taqi Majlisi, says: Let it not remain hidden from the clear consciences of the scholars and the wise that the ultimate purpose of creating the jinn and humans is to know the Lord, the Mighty and Majestic, as stated in the guiding verse: «وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ» ("And I did not create the jinn and mankind except to worship Me." - Quran, 51:56). This verse clearly signifies knowing Him.

And the closest way to divine knowledge is the true Ridawi golden path known as the path of Sufism and its reality, which consists of attaining proximity to the Lord of the worlds through asceticism, spiritual exercises, detachment from creation, and adherence to obedience and worship.

However, nowadays, a group has emerged who neither have news of the Sharia nor any effect of the Tariqa. They deny this true path due to their lack of understanding and neglect in reflecting upon the verses and traditions of the pure Imams, following the deceitful self, which results in envy, hostility, and prejudice, even though it is famously said:

But since their denial deprives some of the common folk of this greatest blessing, some of the beloved ones requested this poor servant, Muhammad Taqi, to write a brief treatise on the reality of this path so that the followers of Amir al-Mu'minin (peace be upon him) may not be deprived of this great fortune. Thus, in response to their request, despite having written a comprehensive book titled "Mustanad al-Salikin" on this subject, I have mentioned a summary of each topic in this treatise, and success is from Allah. The essence and summary of the matter are that the Prophets, who are the elite of creation, all followed this path, as stated by the books of biographies, traditions, the Noble Qur'an, and the sayings of the Imams (peace be upon them) throughout all ages.

Among them is the narration of Ibn Mas'ud found in the book "Makarem al-Akhlaq" and other sources of both Shia and Sunni literature, which recounts the advice of the Master of the Universe (peace and blessings be upon him and his family) to Ibn Mas'ud: O Ibn Mas'ud, indeed, Allah chose Musa (peace be upon him) for intimate conversation when He saw that the greenness of a leek was tied to his stomach due to his emaciation. Musa (peace be upon him) did not ask for food in Madyan when he entered under the shade of a wall to eat.

O Ibn Mas'ud, do you wish me to inform you about the state of Noah (peace be upon him), who lived for one thousand years, less fifty years? When he woke up in the morning, he would say: I will not live until evening. His clothing was made of wool, and his food was barley. Or do you wish me to inform you about the state of Yahya (peace be upon him), whose clothing was made of palm fibers and whose food was tree leaves?

Or do you wish me to inform you about the state of Isa ibn Maryam (peace be upon him)? He had a remarkable condition; he would always say: My bread and food are hunger, my motto is fear of Allah, my clothing is wool, and my horse is my two feet. My lamp at night is the moon, my covering in winter is the sun, and my fruits and herbs are the greenery of spring and what the animals eat. At night, I enter without owning anything, and there is no one on earth richer than me.

O Ibn Mas'ud, the fire of Hell is for those who commit haram, and Paradise is for those who abstain from haram. Therefore, you must abstain from haram and adopt asceticism. In this world, through your asceticism, Allah, the Most High, boasts about you to the angels, turns towards you with His Holy Essence, and showers His mercy upon you, the Almighty.

This path is rooted in asceticism and the renunciation of worldly life, and this brief writing cannot accommodate the mention of all its aspects. The austerity, asceticism, solitude, and retreat of the Master of Messengers (peace and blessings be upon him and his family) before his prophethood in the Cave of Hira and elsewhere, tying a stone to his stomach, and the swelling of his feet due to prolonged standing during night prayers are so well-known that they need no explanation.

Likewise, the severe austerities of Amir al-Mu'minin (peace be upon him) are more evident than the sun. As Allama Hilli (may Allah sanctify his secret) states in his book "Sharh Tajrid" in the chapter on Imamate, the sandals of that noble one were made of leather, and his cap was made of palm fibers. He would eat bread with bread as a condiment, and if he desired a condiment, he would eat salt and vinegar. If he indulged, he would eat greens or milk, and he rarely ate meat. He would say: Beware of making your stomachs graveyards for animals. He had divorced the world entirely.

In the book "Al-A'tima" from "Al-Kafi," it is narrated from Imam Ja'far al-Sadiq (peace be upon him) that Amir al-Mu'minin (peace be upon him) was the closest in resemblance to the Messenger of Allah (peace and blessings be upon him and his family) in terms of his eating habits. He would eat bread and vinegar and olives himself and would serve bread and meat to the people. Similarly, in the mentioned book, it is narrated from Ajlan, one of the narrators of Imam Sadiq (peace be upon him), who said: One night after sleeping, I was in the blessed service of that noble one. A tray was brought, and on it were vinegar, olives, and meat. He would take the meat and place it before me, and he himself would eat the vinegar and olives and refrain from eating the meat. He would say: This is my food and the food of all Prophets and their successors. Likewise, each of the Imams (peace be upon them) followed this path, as their conditions and biographies are mentioned in the books of traditions. Similarly, the companions of the "Suffa," who were the first group of ascetics, followed this path, such as Salman, Abu Dharr, Ammar, and others. As mentioned in some interpretations, prominent figures of the Mudar tribe came to visit the Messenger of Allah (peace and blessings be upon him and his family) and saw the Companions of the Suffa with worn-out cloaks in a state of utmost closeness to him. Due to their arrogance, these prominent individuals found it extremely difficult to be in the company of these poor companions. Thus, they approached the Prophet (peace and blessings be upon him and his family) and said: We are the nobles, and these people are destitute. We feel ashamed to sit alongside them. We request that, when we are in your assembly, these people not be present. The Prophet, considering that this tribe was significant in number and their faith would strengthen Islam, refrained from rejecting their request outright and paused to respond. It was then that the following verse was revealed: وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا ("And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring the adornments of worldly life. And do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect." - (Quran, 18:28)), and قُلِ الْحَقُّ مِن رَّبِّكُمْ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ إِنَّا أَعْتَدْنَا لِلظَّالِـمِينَ نَارًا ("Say, 'The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve. Indeed, We have prepared for the wrongdoers a fire...'" - (Quran, 18:29)). The meaning here is to remain steadfast with those who seek their Lord at morning and evening, desiring His pleasure, and not to be swayed by worldly adornments or those heedless of Allah's remembrance.

Similarly, in "Al-Kafi," it is narrated from Imam Sadiq (peace be upon him) that:
The Messenger of Allah (peace and blessings be upon him and his family) was given something which he distributed among a group of the poor and needy from the Suffa. However, it was insufficient to be shared with all the people of the Suffa. He went before them and said: I seek forgiveness from Allah and from you, O people of the Suffa, for what was given to us. I wished to distribute it among you, but it was not enough to reach all of you, so I had to favor some of you out of fear for their distress and impatience.

In brief, the merit of the people of the Suffa is beyond explanation, and each of them was called "Sufi," meaning one belonging to the Suffa. Through frequent use, the "Saad" was elongated and the "Fa" softened, leading to the term "Sufi," as stated by Sheikh Abu Sa'id Suhrawardi and others regarding the naming of this group as Sufi. Most of them wore woolen clothing, and hence they were called Sufi.

This is supported by the statement of Amir al-Mu'minin (peace be upon him), which is famous among this group. Sheikh Ibn Jamhur Lahsaawi, one of the prominent Shia scholars, narrates in his book "Ghawaali" that the Imam said: Sufism is derived from "Suf" (wool), and these three letters represent "Saad" for Sabr (patience), "Waw" for Wafa (loyalty), and "Fa" for Faqr (spiritual poverty, dervishhood) and Fana (annihilation).

Likewise, prominent Shia scholars from earlier and later periods, who were well-versed in the way of the Ahlul Bayt and deeply studied their teachings, have all adhered to this path and authored works on this subject. For instance, the master of humanity and the exemplar of researchers, Nasir al-Millah wa al-Din, renowned as Khawaja Nasir al-Din Tusi (may Allah bless him), has written several works in this field. In one of his Arabic chapters on theology, after establishing the essence and attributes of Allah, he states: From the rational and demonstrative evidence, what I have mentioned in this treatise regarding the essence and attributes of Allah is sufficient, as nothing beyond this can be known. In theology, no one can comprehend more than this.

He further states that if someone seeks to advance beyond this position, they must undergo rigorous spiritual exercises and restrain their commanding soul until they are freed from false imaginations. Then, Allah will open the doors of mercy for them and illuminate their heart with the light of guidance. Through this struggle with the self, they will witness the signs of the divine kingdom and the mysteries of the celestial realm. Hidden truths and subtle insights will be revealed to their heart. However, this robe has not been tailored for the stature of every claimant; it is a divine favor granted to whomever Allah wills. Subsequently, Tusi prays: May Allah guide us and you among the seekers of the path and those who aspire to the absolute essence. He elaborates extensively on this subject and speaks at length about it. Similarly, Waram Kindi, one of the eminent Shia scholars, authored a comprehensive book entirely devoted to the struggle against the self, asceticism, and spiritual exercises. He discusses praiseworthy traits and blameworthy qualities, along with methods to cure these traits, in addition to narrating the traditions that encourage asceticism and spiritual discipline. The merit of these teachings requires no further explanation.

Likewise, the noble leader of the descendants of Abu Talib, Sayyid Radi Ali ibn Tawus (may Allah sanctify his secret), who is among the prominent scholars, possessed virtues and merits that are well-documented in biographical works. He followed the path of asceticism and spiritual exercises, as noted by Sheikh Shahid Makki (may Allah have mercy on him) in his book "Arba'in Hadith," where he lists Tawus's attributes, describing him as the most ascetic person of his time, endowed with miraculous abilities and spiritual perfections. His acts of worship, extraordinary traits, and the special attention given to him by the Master of the Age (peace be upon him) are so well-known that they require no further elaboration.

Similarly, Sayyid Mahmood Amuli, the author of "Nafa'is al-Funun," who was a contemporary of Allama Hilli (may Allah sanctify his secret) and among the distinguished Shia scholars, meticulously examined the terminologies of the Sufis, their etiquettes of spiritual journey, types of mystical unveilings, and stages and states of the soul in his book.

Likewise, Sayyid Haydar Amuli, the author of the commentary "Bahr al-Abhar," wrote a nearly seventy-thousand-verse book filled with arguments and traditions from the Ahlul Bayt (peace be upon them). In it, he asserts that a Shia who is not a Sufi is not a Shia, and a Sufi who is not a Shia is not a Sufi. He explains the reason for writing the book, stating that he observed disputes between ignorant seekers of Shia knowledge and the deficient Sufis. He wrote this book to demonstrate that Sufism is the path of the Ahlul Bayt, and Sufism and Shiism are one and the same. He argues that the opposition stems from sheer ignorance and intellectual deficiency on both sides. Similarly, Sheikh Ibn Fahd al-Hilli (may Allah have mercy on him), who was a prominent figure in the field of spiritual struggle and isolation, authored works like "Tahsin" and "Uddat al-Da'i," which are famous for their emphasis on asceticism and spiritual exercises.

Sheikh Ibn Jamhur Lahsaawi, who is among the distinguished Shia scholars, elaborated on the reality of Sufism and the exalted status of this great group in his book "Majli al-Mara'a," written on theology. He discussed the connection of this group and their chain of transmission with the Imams (peace be upon them) and narrated authentic sayings and traditions regarding Sufism in his other works like "Ghawaali al-Laa'ali." Similarly, Sheikh Shahid Makki, one of the prominent figures in the path of spiritual journey and renowned for his contributions, emphasized the importance of Sufism.

Sayyid al-Muhaddithin wa Afdal al-Mujtahidin Zayn al-Millah wa al-Din al-Amili, whose traditions are the basis for the jurisprudence of contemporary scholars, and whose opinions are universally followed, states in his book "Maniyyat al-Muridin" that after mastering the apparent aspects of Sharia and adhering to what the early scholars have documented in their books—such as prayer, fasting, supplication, recitation of the Quran, and other acts of worship—there are additional matters that are necessary and obligatory to know. These include the purification of the soul from blameworthy qualities like arrogance, ostentation, envy, malice, and other traits described in specific sciences. These duties are not found in the books of Sharia, traditions, or jurisprudence, but one must seek guidance from scholars of reality and their writings on this topic. Zayn al-Din further emphasizes the importance of spiritual struggle and purification of the inner self, stating that a student of knowledge must first cleanse their inner self from impurities and satanic tendencies to engage in the pursuit of knowledge with pure intentions. This cannot be achieved without striving against the self.

He advises seekers of knowledge to turn to the guidance of spiritual masters or, if unavailable, to adopt seclusion and isolation. He also asserts that after acquiring formal knowledge, scholars must pursue the sciences of reality, which are the ultimate goal of all knowledge. In his works, Zayn al-Din consistently encourages Sufism and emphasizes its role in achieving spiritual perfection.

Similarly, Amir Noorullah, one of the distinguished Shia scholars and a member of the Noorbakshiyyah Sufi order, is renowned for his contributions to defending Shia beliefs. In his book "Majalis al-Mu'minin," he provides strong evidence that all the famous Sufi masters were Shia and that their path aligns with the way of the Ahlul Bayt (peace be upon them).

In his book "Masaib al-Nawasib," written as a rebuttal to Mir Makhdum Sharifi's "Fawa'id al-Rawafid," which criticized Shia beliefs, Amir Noorullah refutes the claim that Shia scholars deny Sufism and are devoid of spiritual insights and mystical experiences. He declares that such statements are outright lies and slander, asserting that Sufism is the path of the Shia—indeed, it is the essence of Shiism. He meticulously argues that no Shia scholar has ever denied this path. Rather, all Shia scholars have either been Sufis themselves or supportive of Sufi practices, with many having authored respected works on the subject.

Among these scholars is Sheikh Baha al-Millah wa al-Din Muhammad Amili (may Allah have mercy on him), whose writings on Sufism are unparalleled and well-known. His advocacy for Sufism is so strong that in his poetic treatise "Nan wa Halwa" (Bread and Sweets), written in the style of Mathnawi, he states:

In his treatise "Shir wa Shakar" (Milk and Sugar), composed for recitation, he writes:

His poems and writings are widely recognized among the people of Sufism. In many of his works across various disciplines, such as his commentary on Qadi's Tafsir and his book "Arba'in," he includes profound discussions on Sufism. This group consistently traces their spiritual lineage back to Amir al-Mu'minin (peace be upon him), and thus, this path is called the "Path of Murtada."

As Allama Hilli (may Allah have mercy on him) states in his book "Sharh Tajrid" in the chapter on Imamate: It is narrated through successive chains that Amir al-Mu'minin (peace be upon him) was the master and leader of the Abdal (spiritual elite), who came from all corners of the world to learn the manners of spiritual journey, asceticism, and the arrangements of states and stations of the knowers from him.

In the mentioned book, it is written that the Imams (peace be upon them) have spread and made abundant the teachings of knowledge, asceticism, virtue, detachment, and renunciation of the world to the extent that distinguished elders among the Sufi masters used to pride themselves on serving and being subordinate to them. For example, Sheikh Abu Yazid Bastami took pride in being a water carrier in the house of Imam Sadiq (peace be upon him), and Sheikh Ma'ruf Karkhi (may Allah sanctify his secret) was a devoted Shia and the gatekeeper of Imam Ridha (peace be upon him) until he passed away.

Similarly, Allama Hilli (may Allah have mercy on him) states in his book "Manhaj al-Karama," when recounting the virtues of Amir al-Mu'minin (peace be upon him), that the science of spiritual purification is attributed to Amir al-Mu'minin (peace be upon him), and all Sufis attribute their spiritual lineage to him.

Sheikh Ibn Jamhur Lahsaawi (may Allah have mercy on him), one of the eminent Shia scholars, narrates in his book "Majli al-Mara'a" that the Messenger of Allah (peace and blessings be upon him and his family) said: I was taken on the night journey to Paradise, where I entered a palace made of a single red ruby in the center of Paradise. Jibril opened its door, and I entered. Inside the palace was a house made of a single white pearl. I entered the house and saw a chest of light locked with a lock of light.

I asked Jibril: What is this chest, and what is inside it? Jibril replied: O Beloved of Allah, inside is God's secret, given only to those whom He loves. I said: Open it for me. Jibril replied: I am a servant following orders; ask Allah for permission to open it. When I asked Allah, a call came from the Throne: O Jibril, open it for him. Jibril opened it, and inside I saw faqr (spiritual poverty, dervishhood) and the woolen cloak. I asked: O Lord, what is this cloak and faqr? A call came from the Throne: O Muhammad (peace and blessings be upon him and his family), I have chosen these two for you and your nation when I created them, and I will give them only to those whom I love. I have created nothing more beloved to Me than these two.

The Messenger of Allah (peace and blessings be upon him and his family) said: Allah has chosen faqr and the woolen cloak for me, and these are the most beloved things to Him. The Prophet wore the cloak and ascended to the station of closeness. Upon returning from the night journey, he gave the cloak to Amir al-Mu'minin (peace be upon him) by divine command. The Prophet sewed patches on the cloak until he said: I have patched it so much that I am ashamed of the tailor.

Amir al-Mu'minin (peace be upon him) then passed the cloak to his son Imam Hasan (peace be upon him), who passed it to Imam Husayn (peace be upon him). Each Imam passed it on until it reached the Master of the Age (peace be upon him). Currently, this cloak, along with the relics of the Prophets, is with the Master of the Age (peace be upon him), including the Prophet's robe, sword, turban, banner, armor, ring of Solomon, staff of Musa, and the scrolls of Adam and others. Among them is the "Mushaf of Fatima," which is seventy cubits long and contains everything that will occur until the Day of Judgment, written by Ali (peace be upon him) under the dictation of the Prophet (peace and blessings be upon him and his family). He is today the "Qutb" (spiritual axis) of his time and the Caliph of the age.

The author then explains that the woolen cloak among the Sufi masters does not refer to the physical cloak itself but rather to the conditions of wearing the cloak, as worn by the Prophet (peace and blessings be upon him and his family) and passed down to Amir al-Mu'minin (peace be upon him). Wearing the cloak symbolizes the acquisition of meanings and secrets according to one's capacity from a master of the cloak and a complete spiritual guide, and embodying the attributes and morals of that guide. Thus, the cloak is a sign of spiritual affiliation and connection.

Sheikh Ibn Jamhur Lahsaawi (may Allah have mercy on him) mentions in his writings that the chain of transmission for this group is often linked to companions of Amir al-Mu'minin (peace be upon him), such as Kumayl ibn Ziyad and Uwais Qarni, and sometimes to figures like Ibrahim Adham, Bishr al-Hafi, and Sultan Bayazid Bastami. These chains are then connected to Imam Sadiq (peace be upon him). Most of the current and well-known Sufi orders trace their lineage to Sheikh Ma'ruf Karkhi, such as Sheikh Safi al-Din Ardabili, Mawlana Rumi, and others, who in turn connect to Imam Ridha (peace be upon him). There is no order among this group that does not ultimately lead back to the Imams of guidance (peace be upon them). Thus, this path is exclusively their path, which they themselves practiced and taught to their close associates, as is widely recognized among both their inner and outer circles.

Sheikh Ibn Jamhur Lahsaawi narrates in "Ghawaali al-La'ali" from the Messenger of Allah (peace and blessings be upon him and his family): الشَّريعَةُ أقوالي و الطَّريقَةُ أفعالي و الحَقيقَةُ أحوالي و المَعرِفَةُ رَأسُ مالي و العَقلُ أصلُ دِينِي و الحُبُّ أساسِي و الشَّوقُ مَركَبِي و الخَوفُ رَفيقِي و العِلمُ سِلاحِيو الحِلُمُ صاحِبِي و التوكُّلُ زادِي و القَناعَةُ كَنزِي و الصِّدقُ مَنزِلي و اليَقينُ مَأوائي و الفَقرُ فَخري و بهِ أفتَخِرُ على سائرِ الأنبياءِ و المُرسَلينَ ("The Sharia is my speech, the Tariqa is my actions, the Haqiqa is my states, and Ma'rifa is my capital. Intellect is the foundation of my religion, love is my basis, longing is my mount, fear is my companion, knowledge is my weapon, patience is my associate, reliance is my provision, contentment is my treasure, truthfulness is my abode, certainty is my shelter, and Faqr is my honor; through it, I exalt myself above all the prophets and messengers.")

Similarly, the commentator of "Sharh Kabir" in the eleventh chapter on Imamate states: The distinguished elders and masters of knowledge have attained honor by serving the Imams (peace be upon them). It is narrated that Sultan Bayazid used to carry water in the house of Imam Sadiq (peace be upon him), and Sheikh Ma'ruf Karkhi embraced Islam under the guidance of Imam Ridha (peace be upon him) and served as his gatekeeper until his passing. In "Sharh Nahj al-Mustarshidin," the commentator states: The science of spiritual purification, which pertains to hidden and esoteric knowledge, has been learned by the masters of the Tariqa from the Imams (peace be upon them), either directly or through their descendants or students.

Likewise, Ibn Tawus (may Allah sanctify his secret) mentions in his book "Tariq" that the spiritual lineage of the Sufi masters can be traced back to the Imams of guidance (peace be upon them). He narrates Sultan Bayazid’s service in the house of Imam Sadiq (peace be upon him) and Sheikh Ma'ruf Karkhi’s conversion to Islam under the guidance of Imam Ridha (peace be upon him) and his role as the gatekeeper of the Imam until his demise. The purpose of this lengthy discussion is to clarify that the eminent Shia scholars of every era have been adherents of this group despite their profound expertise in the principles and branches of Islam and their exceptional piety.

Thus, if some ignorant individuals who have gained fame among the common people as seekers of knowledge criticize this path, it is evident that their criticism arises from ignorance or sheer envy and corrupt personal motives. A wise person should not be deceived by such worldly devils and miss out on this great blessing, which is the ultimate goal and the path of the Prophets, the Imams of guidance, and the saints and men of God. Although this path is difficult, it requires lofty ambition and divine support.

However, if you lack the ambition to reach the station of the perfected ones, then among this group, imitate them and emulate their ways. It is narrated in a tradition: (مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ) ("Whoever imitates a people is one of them.") And if you cannot join them, then love them, as it is narrated: (اَلْمَرْءُ یُحْشَرُ مَعَ مَنْ اَحَبَّهُ) ("A person will be resurrected with those whom they love.")

In conclusion, understand that the essence of Sufism is to purify the inner self of the stains of everything other than Allah, to adopt the attributes of Allah, to achieve spiritual perfection, and to attain the station of proximity and direct knowledge—not as the ignorant believe that Sufism is merely frivolity or a business in the market of desires, adorned with deceit and hypocrisy, or that its path opposes the Sharia of the Prophet (peace and blessings be upon him and his family) and contradicts the Tariqa of Amir al-Mu'minin (peace be upon him). كَلَّا إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ ("No! Indeed, they will be veiled from their Lord that Day." - Quran, 83:15) .

Rather, among the masters of this group were individuals who excelled in apparent sciences as well, as evidenced by their writings, such as Mawlana Rumi, Sheikh Ala al-Dawla Simnani, Sheikh Shihab al-Din Suhrawardi, the master of Illuminationist philosophy, Sheikh Muhyi al-Din Ibn Arabi, the author of "Futuhat," Sheikh Abdulrazzaq Kashani, the author of "Tawilat," Sheikh Abu Hamid al-Ghazali, Sheikh Ruzbihan, the author of "Tafsir Ara'is," Sheikh Attar, and others. All of them agree that mastering the Sharia to the required extent is the first condition of the path, and perfection in the knowledge of Sharia is the condition for the perfected ones on this path. How could the perfected ones in this path, who were unmatched in both apparent and esoteric knowledge, and who avoided even disliked actions and some permissible ones, ever be satisfied with opposing the pure Sharia or committing forbidden acts? Thus, the objections raised by some ignorant individuals regarding certain minor actions or secondary matters of this group are entirely erroneous. For instance, one of their objections is that this group resides in monasteries, which they claim to be innovations. Such claims are baseless because innovation is to turn something contrary to the established rulings of the Sharia into mandatory, forbidden, recommended, disliked, or permissible, as Umar forbade mut'a and Uthman altered the order of the Eid sermon, both of which were contrary to the rulings of the Imams and considered innovations.

If someone resides in a monastery, and if this is considered an innovation, then there is no one in the world who has not innovated, for even the establishment of schools, buildings, food, and clothing, as is common today, was not present during the time of the Imams of guidance. The difference between a mosque and a monastery lies only in the naming, and the addition of secluded areas around it is merely to enhance the virtue of worship in solitude.

Numerous traditions support this, including one narrated from the Messenger of Allah (peace and blessings be upon him and his family): O Abu Dharr, whoever prays one prayer in my mosque is equivalent to a thousand prayers elsewhere, but the best prayer is the one performed at home, where no one sees except Allah. The virtues of monasteries, which combine solitary worship, communal prayer, and scholarly discussions, are mentioned in the book "Mustanad al-Salikin."

Another objection raised by some is that the forty-day worship (Arba'in) is an innovation. This claim is also false, as innovation has already been defined above. Numerous traditions highlight the virtue of forty-day worship. Among them is the well-known Hadith narrated by Ibn Fahd (may Allah have mercy on him) in "Uddat al-Da'i" from the Messenger of Allah (peace and blessings be upon him and his family), who said: Whoever worships Allah sincerely for forty mornings, streams of wisdom will flow from their heart to their tongue. A similar narration is mentioned in "Uyun Akhbar al-Ridha" (peace be upon him) with slight variations in phrasing, and a similar narration is also found in "Kufr wa Iman" from "Al-Kafi." Detailed discussions on these narrations are provided in "Mustanad al-Salikin."

Another objection raised against this group is that they engage in loud remembrance (dhikr) and listen to melodious voices, which they claim to be singing and therefore haram. This objection is baseless. If the purpose of raising the voice is not to provoke worldly emotions but rather to enhance spiritual devotion, it is an act of worship. As narrated in "Thawab al-A'mal," the louder one raises their voice in dhikr, the more sins are forgiven. In "Man La Yahduruhu al-Faqih," it is narrated that a person asked Imam Zayn al-Abidin (peace be upon him) about purchasing a slave girl with a beautiful voice for the purpose of hearing her singing. The Imam replied: ما عَلَيْكَ، لَوِاشْتَرَیْتَها تُذَكِّرُكَ الْجَنَّةَ ("There is no harm if you buy her, for she will remind you of Paradise."). Sheikh Ibn Babawayh explains that the meaning of the Imam’s statement is that if the singing brings to mind the Hereafter through Quranic recitation, spiritual poetry, or words that encourage asceticism and good deeds, then it is permissible, provided it does not aim to provoke worldly pleasures. Furthermore, in "Al-Kafi," it is narrated that Allah loves the melodious voice that is modulated in the throat. Numerous traditions highlight the virtue of a beautiful voice, and these are discussed in detail in "Mustanad al-Salikin."

Another objection raised against this group is that experiencing spiritual ecstasy (wajd) is against Sharia. This too is a baseless claim, as wajd refers to the state of spiritual overwhelm and agitation that a seeker experiences due to the overwhelming influx of divine grace upon the heart. In this state, the individual may be overcome with tears, as mentioned in the Qur'an: وَإِذَا سَمِعُوا مَا أُنزِلَ إِلَى الرَّسُـولِ تَرَى أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُوا مِنَ الْحَقِّ ("And when they hear what has been revealed to the Messenger, you see their eyes overflow with tears because of what they have recognized of the truth." - Quran, 5:83). Sometimes, this ecstasy leads to physical movement.

As narrated in "Al-Kafi," Amir al-Mu'minin (peace be upon him) described the attributes of believers, stating that one of their qualities is that when they mention Allah, they are stirred, just as a tree moves in the wind. It is also narrated from the Messenger of Allah (peace and blessings be upon him and his family): "Whoever does not tremble upon hearing the name of their beloved is not noble; as it is said, 'He is not noble who does not tremble at the mention of the beloved.'"

Sometimes, the state of ecstasy may lead to falling unconscious, as narrated from Amir al-Mu'minin (peace be upon him) in "Amali" by Sheikh Ibn Babawayh. Abu Darda saw the Imam lying in a deserted area and assumed he had passed away. When he informed the Imam’s household, Fatima (peace be upon her) said: "O Abu Darda, he falls unconscious like this several times a day." The frequent occurrences of Amir al-Mu'minin’s (peace be upon him) spiritual states of ecstasy are so well-known that they need no further explanation.

It is narrated that Imam Sadiq (peace be upon him) would fall unconscious during the recitation of the Qur'an. Similarly, Fatima (peace be upon her), as mentioned in "Man La Yahduruhu al-Faqih," fainted upon hearing the words "Muhammad Rasul Allah" and the call to prayer of Bilal. Imam Hasan (peace be upon him), upon reflecting on the deeds presented on the Day of Judgment, would fall prostrate and unconscious. Imam Zayn al-Abidin (peace be upon him) would faint during his pilgrimage and fall from his camel.

Sometimes, the intensity of divine grace becomes so overwhelming that the individual does not survive, as narrated in the story of Hammam. The Qur'an mentions this phenomenon: خَرَّ مُوسَى صَعِقًا ("And Moses fell down unconscious." - Quran, 7:143). Numerous traditions exist regarding this subject. However, if someone feigns ecstasy for the sake of ostentation without genuine spiritual experience, they are unanimously considered sinful and blameworthy by the Sufis. They strongly discourage and condemn such behavior. Thus, it is evident that the essence of this path is commendable, and its actions and practices align with the principles of Sharia. If some individuals among the Sufis display improper behavior, it does not discredit the entire group, just as the misconduct of one scholar does not invalidate all scholars. Every group contains both imperfect and perfect individuals, as expressed by Khwaja Hafiz (may Allah have mercy on him):

Nevertheless, the imperfect and the wicked should be tolerated for the sake of the righteous among them. As it is said, "A hundred thorns are watered for the sake of one rose." Mawlana Rumi states in the Mathnawi:

---

This includes answers written by the esteemed scholar, the most learned among researchers, and the best of the predecessors and successors, Mulla Muhammad Baqir Majlisi (may Allah sanctify his secret), to the inquiries of the late Mulla Khalil, written in brief.

Praise be to Allah, the Lord of the worlds, and peace upon His chosen servants. May Allah protect that spiritual brother, faithful companion, and seeker of the subtleties of meaning from the whisperings of Satan and the temptations of the self.

Since the esteemed letter contained the statement that, during this time of occultation, Shia Muslims face significant confusion in matters of religion and paths of certainty, and it was requested of this humble servant, Muhammad Baqir, son of Muhammad Taqi—trusted due to extensive study of the traditions of the Pure Imams (peace be upon them)—to clarify the truth in these matters. Let it not remain hidden from that spiritual brother that whoever purifies their religion from personal desires and sincerely seeks the truth, Allah, the Most High, will surely guide them to the straight path, as promised in the verse: وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ("And those who strive for Us - We will surely guide them to Our ways." - Quran, 29:69).

Praise be to Allah, the Most High, who has acquainted you with the traditions of the Ahlul Bayt of the Prophet (peace and blessings be upon him and his family) and their teachings, enabling you to extract the truth of these matters from their guiding words. Since you emphasized the importance of clarifying three issues, which are among the fundamental matters of Islam, and requested this humble servant to write about the true path of the Imamiyyah, I hereby, in obedience to your request and out of respect for the bonds of spiritual brotherhood, briefly address these issues.

The first issue pertains to the truth and falsehood of the philosophers' path. It must be understood that if Allah had deemed human intellect sufficient, He would not have sent Prophets and Messengers (peace be upon them). Instead, He would have left everyone to rely on their intellect alone. Since this was not the case, we have been commanded to obey the Prophets and their successors, as stated: مَا آتَاكُمُ الرَّسُـولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ("Whatever the Messenger gives you, take it, and whatever he forbids you, abstain from it." - Quran, 59:7).

During the Prophet’s (peace and blessings be upon him and his family) time, people were required to refer to him in all matters. After his passing, he said: اِنّي تارِکٌ فیکُمُ الثّقلَیْنِ کِتابَ الله وَ عِتْرَتي ‌اَهلَ بَیْتي ("I leave behind two weighty things among you: the Book of Allah and my progeny, the Ahlul Bayt.") He instructed us to refer to the Book of Allah and his family, stating that the meaning of the Book is known to them. Thus, we are required to refer to them in all matters of religion, both in principles and practices.

During the Imam’s occultation, we were instructed to refer to the traditions and narrators of their sayings for matters that are unclear to us.

Therefore, relying solely on intellect in matters of religion while disregarding the Qur'an and authentic traditions, or interpreting them based on weak philosophical reasoning, is a grave error.

The second issue concerns the path of the Mujtahids (jurists) and Akhbariyyah (traditionists). From the response to the previous question, some aspects of this issue have already been clarified. My approach to this matter is balanced and moderate, as extremism and negligence in all matters are blameworthy. I disapprove of the attitude of those who harbor ill thoughts about the jurists of the Imamiyyah (may Allah be pleased with them) and accuse them of a lack of religiosity. Such claims are incorrect, as these jurists were the pillars of religion, whose efforts are praiseworthy and whose errors are forgivable.

Likewise, I do not agree with the stance of those who blindly follow the jurists, considering their opinions infallible and rejecting any form of disagreement with them. This is also incorrect. I do not approve of actions based solely on philosophical principles that are not derived from the Qur'an and Sunnah. However, I consider general principles and rules established from the broad meanings of the Qur'an and Sunnah, in the absence of specific texts contradicting them, to be valid and binding. A detailed discussion of these matters is provided in the final volume of "Bihar al-Anwar."

The third issue pertains to the reality and falsehood of the path of Sufism. It must be understood that the path of religion is singular, and Allah has sent one Prophet and established one Sharia. However, people differ in their levels of practice and piety. Among Muslims, there are those who adhere strictly to the outward aspects of the noble Sharia of the Prophet (peace and blessings be upon him and his family), act upon its recommended practices, avoid disliked acts and desires, refrain from worldly distractions, dedicate their time entirely to worship and obedience, and isolate themselves from most people whose company leads to the waste of time. Such individuals are called faithful, ascetic, and pious, and they are referred to as Sufis. This term originates from their woolen clothing, which symbolizes their austerity and renunciation of worldly luxury.

This group represents the elite of humanity. However, as in any community, there are individuals who tarnish their reputation. There are Sufis among the Shia, the Sunni, the Zaydi, and even among followers of false sects. Nonetheless, just as the Shia community excels in scholarship and knowledge compared to other sects, the Shia Sufi community also surpasses others in spiritual excellence. During the time of the Imams (peace be upon them), Sunni Sufis often opposed the Imams, as evidenced by numerous traditions condemning them. Likewise, during the occultation of the Imam (peace be upon him), Sunni Sufis continued to oppose and antagonize the Shia. On the other hand, Sufis who are followers of truth and adhere to Shiism have always existed and continue to exist.

There are many indications supporting this claim. Firstly, Mulla Jami, the author of "Nafahat al-Uns," who listed all the Sufi masters according to his beliefs, did not mention Sultan al-Arifin (Master of the Gnostics) and Burhan al-Wasilin (Proof of the Attainers), Sheikh Safi al-Din Ardabili, who was more famous than the sun and excelled in knowledge, virtue, spiritual states, and miracles compared to all other Sufi masters. Instead, Jami mentioned individuals from the Naqshbandi order and others whose names are barely recognized outside of certain regions. Secondly, prominent Shia figures such as Sayyid Radi Ali ibn Tawus (may Allah sanctify his secret), who was known for his miracles and spiritual states; Sheikh Ibn Fahd al-Hilli (may Allah have mercy on him), renowned for his asceticism and piety; and Sheikh Zayn al-Din (may Allah be pleased with him), who was martyred for his faith and authored books like "Maniyyat al-Muridin" and "Asrar al-Salat," which delve deeply into the subtle secrets of Sufism—all of these figures are overlooked due to sectarian bias.

Secondly, Shia Sufis have always combined knowledge and action, integrating both the outward and inward dimensions of Islam. During times of Taqiyyah (precautionary dissimulation), they purified people’s souls through spiritual exercises and austerity, adorning them with knowledge and practice before introducing them to the true faith of the Imams (peace be upon them).

In contrast, Sunni Sufis often discouraged their followers from acquiring knowledge, knowing that with education, people would recognize the superiority of Amir al-Mu'minin (peace be upon him) over the first three caliphs. Ignorance was thus necessary for them to maintain their beliefs. For example, Sheikh Safi al-Din Ardabili (may Allah sanctify his secret) brought thousands of people to the true faith of Shiism through this direct and upright path. His descendants continued his efforts, enlightening the world with the light of faith.

Sheikh Safi’s knowledge and virtue were so profound that scholars of his time would turn to him for guidance on complex matters, relying on his inherited wisdom from the Imams (peace be upon them). It is narrated that Sheikh Baha al-Din Amili (may Allah have mercy on him) recounted an incident where Sheikh Safi was teaching in the mosque of Ardabil alongside other scholars. One of the scholars encountered a Sunni narration claiming that the Prophet (peace and blessings be upon him and his family) made an error during the Asr prayer by offering only two rak'ahs and concluding with salam. When asked whether the Prophet had lied or the narrator was mistaken, the scholar could not provide a satisfactory answer. Other scholars were similarly unable to respond. Finally, they approached Sheikh Safi, who replied: "Neither the Prophet lied nor the narrator erred. Prayer is the ascension of a believer, and when a believer reaches the heights of presence with Allah, it is appropriate to conclude with salam. On that particular day, the Prophet’s spiritual journey during the prayer was swifter than usual, allowing him to reach the station of closeness earlier, hence concluding the prayer with salam after the first tashahhud." The scholars were astonished by his response and recognized his profound knowledge and spiritual insight.

Thirdly, the noble descendants of His Eminence, who followed his righteous path, continuously honored and respected the scholars of religion and based the matters of religion and governance on their guidance. They instructed the sincere Sufis, who were guided through their teachings, to act according to the laws of the clear religion and to refer to scholars for religious matters. After ensuring confidence in individuals who would not deviate from the upright Sharia, behaved justly, and acted righteously, they entrusted them with positions of leadership and governance in the protected provinces. These individuals would ensure that no form of oppression or injustice was inflicted upon the subjects and creatures. The Sultan of Sultans and promoter of the clear religion, Shah Ismail (may Allah gather him with his pure forefathers, peace be upon them), summoned Sheikh Ali Abdul Aal, the Seal of the Mujtahids, from Jabal Amil, honored and revered him greatly, and consistently referred to him for matters concerning religion and governance. This approach remained a steadfast tradition within their royal dynasty and continues to this day.

Fourthly, the path of the great Sufis, who were defenders of the clear religion in remembrance, reflection, spiritual discipline, and guidance, is distinct from the path of the Sufis affiliated with the Sunni sheikhs, who permit practices such as spinning, dancing, jumping, and playing the drum, which they deem permissible.

However, the pure-hearted Sufis of the Shia inclination engage in nothing but glorification, praise, and the exaltation of Allah, seeking intercession through the sacred lights of the pure Imams (peace be upon them) and supporting the Shia of Amir al-Mu'minin (peace be upon him). All of this is entirely in accordance with the sacred Sharia. و لهذا نواب خاقان خلد آشیان احلّه الله الی بحبوﺣﺔ الجنان ("Thus, the royal deputies of the eternal heavenly abode—may Allah place them in the highest gardens of Paradise—issued proclamations.") They wrote edicts of guidance for the Sufis and defenders of this eternal lineage and sent them to various regions, instructing that all commands and prohibitions found in the firm Sharia and the clear religion of the pure Imams (peace be upon them) be included, so that people would act and behave in accordance with them and not consider deviation permissible.

The noble Sheikh Safi al-Din (may Allah be pleased with him) emphasized repeatedly in his writings to his disciples the importance of adhering to the sacred Sharia and refraining from any speech that contradicted its apparent rulings.

The esteemed Shah Ismail, whenever he encountered monasteries belonging to the Sunni sheikhs, would demolish them and expose their deceitful practices and schemes to the people. Among these instances was a shrine in our neighborhood, which was previously a burial site dedicated to someone named Abu Nu'aym, a Sunni sheikh. In the ceiling of that shrine, a lamp was kept perpetually lit, and inscribed on its walls was the following:

When Shah Ismail observed this, he realized the fraudulent nature of the claim. He sent someone to extinguish the lamp, and when it was extinguished, their beard did not burn. He then ordered the shrine to be demolished. Upon investigation, it was discovered that a hidden pathway had been constructed from the ceiling of the shrine to the house of the shrine's custodian, through which oil and the wick were supplied to the lamp. Thus, the falsehood of the claim was exposed, and the shrine was replaced with the truth. The establishment and spread of this sacred religion first began with the noble efforts of this heavenly monarch, whose faith was rooted in the Sufi path of worship, austerity, contentment, seclusion, and renunciation of worldly life, all in accordance with the sacred Sharia.

Many scholars of religion also followed the righteous Sufi path and upheld conduct and morals that were distinct from the Sunni Sufi practices. For example, Sheikh Baha al-Din Muhammad Amili (may Allah have mercy on him), whose works are filled with investigations into Sufism, adhered to this path. My late father (may Allah have mercy on him) received teachings on dhikr and reflection from Sheikh Baha al-Din and would conduct one or more forty-day spiritual exercises annually. He guided many followers of the sacred Sharia to undertake spiritual exercises in strict adherence to the Sharia's principles.

I, too, have completed several forty-day spiritual exercises, as mentioned in authentic traditions: "Whoever purifies their actions for forty mornings solely for Allah, streams of wisdom will flow from their heart to their tongue." Thus, aside from the points mentioned above, there are other testimonies and evidence supporting the legitimacy of this Sufi lineage, but discussing them all would lead to excessive length.

It should now be clear that this noble lineage, which consists of the promoters of the true religion and guides to certainty, is entirely distinct from other Sufi orders that follow the paths of misguidance. The criticism of Sufism as a whole stems from the lack of discernment among critics who fail to differentiate between Shia Sufis and Sunni Sufis. They observe undesirable traits and beliefs among Sunni Sufis and wrongly generalize them to all Sufis, not realizing that the path of the true Shia adherents of Ahlul Bayt (peace be upon them) has always been one of spiritual struggle, worship, remembrance of Allah, renunciation of worldly life, and isolation from the wicked among creation. The true Sufi path aligns entirely with their teachings.

For centuries, Shiites have lived in safety and prosperity under the blessings of the Safavid dynasty's support, while Sufis have worked to spread the religion and preserve the teachings of the Imams (peace be upon them), openly rejecting their enemies. From the time of the Messenger of Allah (peace and blessings be upon him and his family) to the establishment of this noble state, the Imamiyyah sect never experienced such a favorable opportunity to openly practice the religion, declare disavowal of the enemies of faith from pulpits and minarets, and remain secure from the harm of adversaries. In summary, extremism and negligence in all matters are undesirable, and the path of truth is the middle path. As Allah says: وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا ("And thus We have made you a middle nation." - Quran, 2:143). If you reflect on what has been said, the truth will become clear to you from all angles. وَاللَّهُ يَهْدِي مَن يَشَاءُ إِلَى صِرَاطٍ مُّسْتَقِيمٍ ("And Allah guides whom He wills to a straight path." - Quran, 2:213).

What follows below is a marginal note written in fine cursive handwriting on the opposite page, which would have become illegible after printing. To maintain integrity, it has been included in the printed text.

It should be noted that the concise answers provided by the esteemed scholar, the most learned among researchers, and the most distinguished of predecessors and successors, Mulla Muhammad Baqir Majlisi (may Allah sanctify his secret), were written in response to three questions posed by the late Mulla Khalil (may Allah have mercy on him). These answers, brief in wording yet vast in meaning, were written in summary and brevity.

In truth, seekers of the path and those of pure nature can, with a little reflection on the meanings of both treatises, discern the straight path desired by the holy masters of infallibility (peace be upon them) and their sincere Shia followers. By acting in moderation, they can find the correct way forward. May Allah protect us and all seekers of the path from the evil of Satan, the self, and desires, through the right of Muhammad, Ali, and the Mahdi (peace be upon them). Peace be upon those who follow guidance.

Year 1311 Hijri.