In some sessions of supplication and prayer...

In some sessions of supplication and prayer, when the Shaykh began to talk in his absorption, he would say: "Friends! Such words that I tell you are of the final class (advanced level) of mysticism." And it was indeed so. Another disciple of the Shaykh said: 'The Shaykh's lessons would transform copper into gold.

Thus, the prime point in expounding the Shaykh's self -building power is the secret of his efficacy on the audience and his style of teaching and training as well as the method of (moral and spiritual) construction this divine man applied to his disciples. Self-Building by One's Manners From the viewpoint of Islamic traditions, the major condition for the efficacy of teaching and training by instructors of ethics is their obligation to act according to their own teachings and guidelines.

In this respect Amir al-Mu'minin Ali (a) said: "من نصَبَ نفسه للناس اماما فعليه أن يبدأ بتعليم نفسه قبل تعليم غيره، وليكن تأديبه بسيرته، قبل تأديبه بلسانه" "Whoever undertakes leading people should, before teaching others, attempt to teach himself (sufficiently) and before training others for good manners by speech should do the same by his own good manners."[^2] The most outstanding feature of the Shaykh's efficacy of discourse and his enriching power was his application of the above instruction of Amir al-Mu'minin Ali (a) and calling people to God by means of his good manner prior to his (use of) speech and preaching.

If the Shaykh called people to monotheism, he had already shattered (أرباب متفرقون) (Many lords differing among themselves) (Yusuf: 39) and on top of all his idol of nafs (carnal desire). If he called people to sincerity in all deeds, his deeds and gestures were all sincerely for God.

If he ever fell negligent, God's Grace would come to his aid, in such a manner that he once said: "Every needle that I drive in the cloth for the sake of other than God, it would stick into my finger." And if he called others to love of God, he himself was burning fervently in the fire of love of God. If he called people to benevolence and self-sacrifice to others and serving them, he was himself a pioneer in this way.

When he referred to the "world" as "the hag" and bewared others of liking it, his own ascetic life was clear evidence of his unwillingness to such "hag". And finally, if he called others to struggle against whims of nafs for the sake of God, he was himself on the forefront of this struggle and was triumphant like Yusuf (a) from a hard trial.