The Detached Soul

One students of moral and Gnostic school of the late Ayatollah Häj Seyyed Mirza Ali Aghäye Gäzi (the unity of age, the good of world and perfect Gnostic, the greatness seyyed, Unitarian[ahl Tawhid] noble gnostic) is the late Häj Seyyed Hashem Moosavi Haddä. He was considered the oldest students of that Ayatollah, and his most powerful students in”mystic journey of abstracting path”(sollok räh tajrid) and passing over and traversing the “world of dominion”( älame malakoot), “world of the kingdom”( älame molk), entering to the “world of ####Domination”( älam jabaroot), “Divine world”( älam Lähoot) and annihilation in “Essence of the one”(Zäte ahadiyyat). In this book has been mentioned that how Alläme visiting the “Haddäd”, quality of life, practical manner, monotheistic mood and positions(states) and biography of his students. Meantime, has been stated his journey, exact subjects of monotheistic, “mystic journey to God” necessity of following(obeying) the Master(teacher), defense of mysticism(Gnosticism) and “Gnostics of God”(erfane God), rejecting the unfair accusations against “Mohi Aldin”, meaning of pantheism(unity of being), etc.

The reason of writing this book:
The reason of writing this work, by Allame Tehrani’s words:
Because the elder son of Häj Seyyed Mirza Ali Ghazi (by the name of Häj Seyyed Mohammad Hassan Ghazi Tabatabi Tabrizi), are writing a relatively detailed book about his father (the late Ghazi), (and in the second volume of this compilation, has been related the biography and translation of his students), several times, verbally, and now, with his handwriting, has asked me, in writing, that to write everything I know about Häj Seyyed Häshem Haddäd and give it to him; therefore, I decide to write a treatise, even though brief, almost with my understanding, and finally give it to him and to the “wayfarers and Gnostics”( ärbäbe solook and ma’refat).

Author’s brief biography:
Allameh Ayatollah Seyyed Muhammad Hossein Hosseini Tehrani, the great scholar, "jurisconsult"(faghih), Gnostic of the 15 century (15 A.H.), son of Ayatollah Seyyed Muhammad Sädegh Tehrani, was born in Tehran in 1926/oct/4 (1345/1/24A.H.). In his childhood, he was trained under the supervision of his father. He finished the elementary education then the secondary education in the field of mechanics and machine-tool manufacture. Then because of interesting in religion lessons, chose Theology sciences and at the age of nineteen (after wearing the clergymen dress) went to the “Qom”. In the same early years, he got one of the first students of the late Allämeh Tabatabi (the owner of “Almizan” commentry) and in the commentary, philosophy and "practical mysticism" he got an elite of his followers. About 7 years, at the different levels of scientific, he had profited from great masters, then for completing his education, at the age of 26, he went to “Iraq” and dwelled in “Najaf”. He studied "jurisprudence"(figh), "methodology"(osool), "tradition"(Hadith) and Rejal lessons in the presence of outstanding scholars such as Ayatollah Sheikh Hossein Helli, Seyyed Abolghasem Khoei, Seyyed Muhammad Shahrudi, Aghä Bozorg Tehrani. [REJAL: is a science that studying the biographies of the transmitters of Hadith]. In this time, according to the Allämeh Tabatabai’s view and recommendation about "mystic journey" (solooki) and Gnostic issues, socialized with Ayatollah Häj Sheikh Abbas Ghuchani, the executor of the late Ayatollah Ghäzi and Ayatollah Seyyed Jamallol din Golpayegani, and in continuation of this path, he got acquainted with Ayatollah Häj Sheikh Muhammd Javad Ansari Hamedani and finally went to great Gnostic, the late Häj Seyyed Hashem Mosa Hadäd. In fixing his "practical mysticism" bases, he made a lot of attempts and efforts. He constantly profited from Imam Ali’s blessings and Imam Hossein’s favours. After finishing higher education and reaching to the outward virtues and inward perfections, for the sake of performance of duty, propagation and development of science and religion, at the age of thirty three, he returned to Tehran, in 1958 A.D(1377A.H.). After passing away of Ayatollah Burujerdy and the royalist incitements of Pahlavi government, he helped the revolution late leader (Ayatollah Khomeni) and also had effective activity. The great Allameh, after 23 years effort and dwelling in Tehran, in the year of 1910 A.D (1400A.H.) went to “Mashhad” and lived there in the last15 years of his life. He passed away in July 1995A.D.(1416/2A.H.).

The book structure:
This book consists of 12 parts as follow:
1-Part one: The preparation for going and visiting the Haddä.
2-Part two: My first journey to the Holy places (holy shrines at Baghdad, Karbala and Najaf or atebäte äliyät), in 1961A.D.(1381A.H.), except the journey to the house of God(beytolläh Alharäm, Ka’ba).
3-Part three: My second journey to the Holy places (holy shrines at Baghdad, Karbala and Najaf or atebäte äliyät), in 1963A.D.(1383A.H.).
4-Part four: My third journey to the Holy places (holy shrines at Baghdad, Karbala and Najaf or atebäte äliyät), in 1965A.D.(1385A.H.).
5-Part five: A two-month pilgrimage journey of “Äghä Häj Seyyed Häshem” to Iran and staying in Tehran and pilgrimage of Imam Reza (p.b.u.h).
6-Part six: My fourth journey to the Holy places (holy shrines at Baghdad, Karbala and Najaf or atebäte äliyät), in 1967A.D.(1387A.H.).
7-Part seven: My fifth journey to the Holy places (holy shrines at Baghdad, Karbala and Najaf or atebäte äliyät), in 1969A.D.(1389A.H.).
8-Part eight: My sixth journey to the Holy places (holy shrines at Baghdad, Karbala and Najaf or atebäte äliyät), in end of 1970A.D.(1390A.H.).
9-Part nine: My seventh journey to the Holy places (holy shrines at Baghdad, Karbala and Najaf or atebäte äliyät), in 1971A.D.(1391A.H.).
10-Part ten: My eighth journey to the Holy places (holy shrines at Baghdad, Karbala and Najaf or atebäte äliyät), in 1974A.D.(1394A.H.).
11-Part eleven: My ninth and tenth journey to the Holy places (holy shrines at Baghdad, Karbala and Najaf or atebäte äliyät), in 1975 and 1976A.D.(1395 and 1396A.H.).
12-Part twelve: My journey to “Syira” for pilgrimage of “Zeynab”(p.b.u.h) and meeting the Äghä Häj Seyyed Häshem in “Äshurä” day in 1979A.D.(1400 A.H.).

Some selected titles and important subjects of book:
The aim of “divine knowledge” (erfän God) is:
-Annihilation in “His Essence”
-It is God who knows Himself.
-Everyone should step in the path of “spiritual journey to God”
- Answering to the claimants who tell do not need to the Master(teacher) in “spiritual journey to God”
-The meaning of guardianship
-The pure servant ship is annihilation in “Essence of God”
-Studying and analyzing about Mohiy Aldin Arabi’s personality and explaining the different viewpoints
-During the history, the non-shi’ism Gnostics, either were not Gnostic(äref) or practice dissimulation (taghiyeh)
-Juridical(feghi) subjects about kissing the holy places(threshold), and circling the shrine of Imams (p.b.u.th).
-The reasons why Imam Reza being famous to “lonely” (and he is the rescuer [helper] for this people or followers).
-The verses that shows the pantheism(Unity of being) in holy Quran and researching(asking) from author about the pantheism
-Sheikh Ahmad Ehsäi practice asceticism without Master(teacher) and got involved in difficulty
-The explanation of love and enthusiasm of “the late Haddäd”
-The quality of vigil(nightly prayer) and the state of annihilation in Allah (fanä fellah) of Häj Seyyed Häshem
-The patience and endurance of Haddäd in difficulties and the “Divine trial” is ineffable
-Intense obedience (ta’abod) of Häj Seyyed Häshem to “religious injunctions”(ahkäm sha’riye).
-The Haddäd’s words: Dependent on (obligation to) obediences and avoiding of sins, without attention to God, is downright Magus(meaning follow the Magus religion).
- Haddäd’s “mystic journey”(solook) was based on, needing for Master(teacher).
-Haddäd’s words: The difficult meanings of ‘Divine secrets” and also Imams prayers, without monotheism (Oneness of God), are not understandable
-Ghäzi and Haddäd’s words: Reaching to the monotheism (Oneness of God), without guardianship(veläyat) is impossible.
-Strict continence of Häj Seyyed Häshem for showing the charismatic acts and miraculous acts
-Divine test and severe sedition between the Häj Seyyed Häshem Haddäd’s followers and lovers.

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