دانلود کتاب The Elixir of Love - A Commemorative Volume For the late Shaykh Rajab Ali Khayyat

This book presents the life of Sheikh Rajab ali Khayyat - A true wayfarer, mystic and saint. He was tailor by profession, but he possessed inner knowledge of soul of human being was able to perform miracles. love of God. He was actually an expert in such alchemy; and the book was, accordingly, named, The Elixir of Love. Exploiting this elixir, the reverend Shaykh attained the truth of Unity (of God). In chapter three of part three of the present volume you will read the Shaykh's words in this respect:
"The truth of elixir (alchemy) is to attain God Himself.... Love of God is the final sttion of servitude. ...The standard for evaluation of deeds is the standard by which the doer loves God Almighty."

I presume whoever reads the Shaykh's biography, they will confirm that he had perceived the truth of the elixir of loving God; that through loving his Creator he had attained such perfection and high stations that is so baffling-if not impossible-for us even to imagme.
Many a time it happens that some ignorant individuals will deny the high stations of those possessed of Divine knowledge, merely out of their own disability and failure in comprehending those stations. That was why the late Imam Khomeini (RA)-the founder of The Islamic Revolution, strongly cautioned his beloved son, Haj Ahmad Agha, of such attitude. He wrote:
"My son! What I first and foremost recommend to you is not to deny the stations of those endowed with Divine knowledge, which is the manner of the ignorant; and beware of those denying the status of the friends of God, as they are highway robbers of Truth."

And in his advice to Haj Ahmad Agha's wife, he states:
"I would not like to exonerate the pretenders; 'for many a cloak deserve to be burnt'. Rather I want you not to negate the essence of spirituality, which the book (the Qur'an) and the Sunnah (of Rasul Allah (s)) have alluded to and its opponents have either ignored it or have engaged themselves in the monotheism of the masses. I enjoin you (to know) that the first step is to get out of the thick veil of negation, which is an obstacle to any development and any positive step. This (first) step is not perfection (in itself); rather it opens up the path to perfection."
"In any case, one cannot find a way toward Divine knowledge with a negating attitude. As being selfish and egotistic, those who negate the stations of the gnostics and the positions of spiritual seekers would not attribute to their own ignorance whatever they do not comprehend, and negate it lest their selfishness and egotism would not be marred."

The Human Beings who cannot be perceived
The stations of those endowed with Divine Knowledge are virtues that cannot be explained and described to most of the people. In this respect, a beautiful hadith is quoted from Imam al-Sadiq (AS) as follows:
"لايقدر الخلائق على كنه صفة الله عز وجل، فكما لايُقدر على كنه صفة الله عز وجل فکما لايقدر على كنه صفة رسول الله –صلى الله عليه وآله- وكما لايقدر على كنه صفة الرسول –ص- فكذلك لايقدر على كنه صفة الامام – عليه السلام- وكما لايقدر على كنه صفة الامام -ع- كذلك لايقدر على كنه صفة المؤمن"
"Masses are unable of perceiving the innermost core of Almighty Allah's (SWT) Attributes, and as they are unable of accessing the essence of Allah's (SWT) Attributes, they are likewise unable to perceive the depth of the attributes of His Apostle (SAW); and as they are unable to find out about the innermost attributes of his Apostle, they are likewise unable to fathom the attributes of the Imams (AS); and as they cannot know the Imams as they should be known, they are likewise unable to recognize the truth of the faithful as they should."

When reached the stage of annihilation in Allah, man becomes His vicegerent and representative in the world of existence. It is at this stage that analysis and description of his virtues, like that of God Almighty, would be impossible for the ordinary people. In this, characteristic, as it was noticed in the words of Imam al-Sadiq (AS), there is no difference between the Prophet (SAW), the Imam (AS), and the Faithful. Thus, it is not surprising to say that the spiritual stations and virtues of individuals like the reverend Shaykh are indescribable.
A disciple of the Shaykh, to whom the present author has for years been devoted and quoted various accounts on the Shaykh's spiritual stations from, said that Once the Shaykh had told him:
"O such and such! No one knew me in the world, but I will be known on two occasions; once when the twelfth Imam (AJ) will have returned, and once on the Resurrection Day."

Accordingly, introducing the spiritual virtues and perfection of the reverend Shaykh in itself is a task that cannot be carried out by such books as the present volume and the like. The deepest impact that writing his radiant biography can leave would be by illuminating the general features of the reverend Shaykh's life, secret of his attaining the high spiritual stations of those endowed with Divine Knowledge, and his way in education and self-building. This, in itself, is a great and valuable task that has, by the Grace of Bounteous Allah, been undertaken. We are grateful to Him for such great achievement. Perhaps this writing is going to be a beginning step toward the actualization of the Shaykh's prophecy of his being briefly known after his death. As his son has quoted him saying: "No one gets to know me and after my death, I will be known."