ভূমিকা

Shiavault - a Vault of Shia Islamic Books Self Building Appendix 1: A Mystical Poem (Ghazal al-Irfani) of Imam Khomeini (Added by [Tr].) Since the present book: Self-Building of Ayatullah Ibrahim Amini deals with Islamic Mysticism, I thought it appropriate to include here the translation of a famous mystical poem of Imam Khomeini (r.a.)[^1] -the most celebrated gnostics of our times -as a gift to our readers.

These verses were composed by the late Imam (r.a.) a little before when he permanently joined his beloved God-Almighty, leaving this temporary abode -with a tranquil, and contented heart , a spirit full of joy, and a conscience hopeful ( of receiving) God' s forgiveness. The following are the mystical verses: من به خال لبت اى دوست گرفتار شدم چشم بیمـار تـو را دیـدم و بیمار شدم Man beh khale labat al-doost giraftar shudom. Chashme bimar too ra didam wa bimar shudam. Oh my beloved!

After witnessing your Infinite Beauty [^2] I become entangled. Seeing, the manifestation of Your Glory, I become saturated with joy and ecstasy. Ibn abi al-Hadid Moatazali writes: “Whatever the most celebrated gnostics have said has been obtained from the Commander of the Faithful Imam ‘Ali (a.s.).

He says: 'Sheikh Abu ‘Ali Sina and Qashiri, whatever about the status of wayfarer and his journey have said is quoted from the words of Imam ‘Ali (a.s.) Following is an example: Sheikh Abu ‘Ali Sina has said: ثم انه اذا بلغت به الارادة حدا ما. عنت له خلسات من اطلاع نور الحق إليه لذيذة كأنها بروق توميض إليه ثم تخمد عنه، وهي التي تسمى عندهم أوقاتا. وكل وقت يكتنفه وجدان: وجد اليه ووجد عليه. ثم انه لتكثر عليه هذه الغواشى اذا امعن فى الارتياض.

'When a wayfarer in his determination reaches to a certain limit pleasant ecstasies from Divine illumination becomes manifested for him like the lightening sparks which shines and become silenced. This state has been called by the learned mystics as a situation whereby a wayfarer is confronted with the joy of union and pain of separation (with the beloved) alternately. i.e. After the illumination is silenced the wayfarer is filled with grief and pain.

The more deeper a wayfarer goes into asceticism this situation becomes further intense.' [^3] And these are the meanings of this first verse. فارغ از خود شدم و كوس اناالحق بزدم. . همچو منصور خریدار سر دار شدم Farigh az Khud shudam wa koos anal haq bezadam. Hamchu Mansoor kharidar sare dar shudam.