In the Name of Allah, the Most Gracious, the Most Merciful

From Renewing the Covenant to Manifesting Faith: Three Spiritual Milestones on the Path of Human Perfection

Seyed Hashem Moosavi

Introduction

In the spiritual calendar of Muslims, certain days transcend mere historical events or seasonal rituals. They serve as stations for pause, reflection, and transformation. In the week ahead, three deeply meaningful and significant occasions converge-each reflecting a dimension of servitude and human excellence:

The anniversary of the passing of Imam Khomeini (may God bless his soul), the leader of a movement who breathed the spirit of faith and independence into the body of a nation;
The Day of Arafah, when Imam Husayn (peace be upon him), through a majestic supplication, charted the essence of servitude and divine knowledge;

And Eid al-Adha, which, in remembrance of the sacrifice of Abraham the Friend (peace be upon him), teaches us the pinnacle of submission and devotion.

Though these events differ in time and form, at their spiritual core, they point to a single shared truth: conscious servitude and selfless sacrifice in the way of God.

These occasions must not be reduced to ritualistic repetition; rather, they should be seen as spiritual waystations in the divine training of the soul-links in the sacred chain of monotheism, gnosis, struggle, and nearness to the Divine.

This article seeks to explore these three occasions through an analytical and inspirational lens-not merely as historical reminders or devotional symbols, but as living and strategic lessons in the formation of a faithful and conscious human being. A human being who, like Abraham, embodies submission; like Husayn, embodies supplication and insight; and like Imam Khomeini, embodies struggle and action.

Ultimately, this article aims to interweave these three events in a reflective and pedagogical manner, and to extract from their depths practical responsibilities for all those who bear the concern of faith and its propagation.

Section One: Imam Khomeini– The Realization of Servitude in the Era of Occultation

Imam Khomeini was not merely a jurist or a political leader; he was a spiritual wayfarer, a devoted servant of God who brought mysticism into the heart of society. In his view, genuine gnosis was inseparable from social struggle: “Spirituality without responsibility is an illusion.” He firmly believed that personal spiritual journeying, if it did not lead to the transformation of society and resistance against injustice and corruption, would degenerate into unproductive isolation and passivity.

It was on this very foundation that he criticized mystics and spiritual seekers who, under the guise of asceticism, evaded action and social responsibility. A vivid manifestation of this integration was Imam Khomeini’s decisive engagement in confronting the Pahlavi regime. While he could have, like some other mystics, confined himself to private teaching and personal devotion, he chose instead to rise up-rooted in the spirit of servitude and moral responsibility-and called the ummah to movement and struggle.

Imam Khomeini’s life exemplifies how personal spiritual discipline and self-purification can give rise to the revival of enjoining good and forbidding evil, the formation of a monotheistic society, and resistance against tyranny.

Through his divine connection and grounded worldly experience, he deeply understood both the innate needs of human beings-such as love, justice, and dignity-and their vulnerabilities, such as fear, ignorance, and prejudice. Accordingly, he communicated his message of resistance in the language of fitrah (innate nature) and reason. This allowed him to cultivate devoted companions and raise a generation that would water the seeds of his enduring thought, sacrificing themselves until its ultimate fruition.

All those who walk the path of this great man must realize that Imam Khomeini is not merely a historical figure, but a living model for how to navigate life in the era of occultation-a fusion of nightly devotion and revolutionary presence by day.

In Imam Khomeini’s perspective, the Qur’anic verse «وَاعْبُدْ رَبَّکَ حَتَّى یَأْتِیَکَ الْیَقِینُ؛ “And worship your Lord until certainty (i.e., death) comes to you” (15:99) is a call to unwavering servitude until one’s final breath-servitude that is not passive or reclusive, but active and guiding. This servitude, grounded in monotheism, sincerity, and divine duty, brings neither pride nor fear of failure. His famous expression, “We are duty-bound to act, not to achieve results,” is itself a manifestation of his God-centered servitude and mysticism rooted in responsibility.

Section Two: The Arafah Supplication – Nurturing the Soul Through Knowledge and Humility

The Duʿāʾ of Arafah is not merely a prayer-it is a comprehensive school for the cultivation of servitude. Its structure begins with self-recognition, ascends to Divine Unity (tawḥīd), and culminates in the servant’s humility and utter dependence before the Lord. In this supplication, Imam Ḥusayn (peace be upon him) draws the human being out of the realm of heedlessness and into the domain of witnessing. The Day of Arafah is an opportunity to renew one’s relationship with God-a relationship grounded not just in emotion or verbal repetition, but in profound knowledge (maʿrifah).

For many seekers on the spiritual path, especially students and scholars, this supplication serves as a foundational text for understanding the true bond between the servant and the Lord. In the school of Imam Khomeini as well, the Duʿāʾ of Arafah held a special place; he did not merely recite it but engaged with it through deep reflection and interpretation.

The famous line-«إلهی ماذا وجد من فقدک و ما الذی فقد من وجدک؟؛ “My God, what has he found who has lost You? And what has he lost who has found You?”– is the very soul of Islamic mysticism: the pursuit of God as the highest form of existential quest. It is the essence of human existential poverty in contrast to the absolute richness of God. Godlessness equals identity-loss, while having God equals possessing all.

One of the most profound passages in the supplication is when the Imam, addressing the Divine, says: «إِلَهِي مَنْ كَانَتْ مَحَاسِنُهُ مَسَاوِيَ، فَكَيْفَ لا تَكُونُ مَسَاوِيهِ مَسَاوِيَ، وَ مَنْ كَانَتْ حَقَائِقُهُ دَعَاوِيَ، فَكَيْفَ لا تَكُونُ دَعَاوِيهِ دَعَاوِيَ؛ “O my God! He whose virtues are vices–how can his vices not be vices? And he whose truths are mere claims–how can his claims not be mere pretensions?”

This heart-wrenching, poetic confession represents one of the highest peaks of self-knowledge and servitude. Here, Imam Ḥusayn (peace be upon him) conveys two critical truths that every spiritual traveler must confront time and again: the collapse of spiritual arrogance and the exposure of rootless claims.

In utter humility, the Imam sees even his good deeds as undeserving of value or merit. In his view, if good actions are tainted with impure intentions, pride, or hypocrisy, they cease to be good-they become a kind of spiritual downfall. This is a warning to all who rely solely on external acts of worship while feeling exempt from the need for inner reform and repentance.

In the second part of the same passage, he addresses the deepest human crisis: spiritual self-deception. One may come to believe they possess truth within, only to later discover that what they thought was truth was nothing more than baseless claim. This is a stern caution-especially to scholars and religious figures-that knowledge, religious attire, and even religious preaching can become a mask for concealing one’s inner spiritual poverty.

And in another line, he proclaims: «إلهی أنا الفقیر فی غنای، فکیف لا أکون فقیراً فی فقری؟؛ خدايا“O my God! I am poor even in my wealth–so how can I not be poor in my poverty?”

Here, the Imam beautifully captures the intrinsic poverty of the human soul, even in moments of apparent material sufficiency.

This perspective is foundational to the spiritual path in the school of the Ahl al-Bayt (peace be upon them): true growth begins with the breaking of self-constructed illusions.

Each of these passages opens a window to spiritual refinement and soul-training. When read with reflection, they awaken the heart and enlighten the intellect. All those walking the path of spiritual development should build a daily bond with such texts and draw deeply from them in nurturing their journey toward servitude.

 Section Three: Eid al-Adha – A Test of Surrender and Sacrifice

The story of Prophet Abraham’s sacrifice is far more than a historical account; it is a timeless model for all who seek the path of truth and servitude. On the journey toward true devotion, one must identify and offer up the “Ismaels” within-whether they be hidden attachments, fears, ambitions, or the craving for recognition and power.

Abraham (peace be upon him) was a prophet tested and refined. Only after the purification of his heart did he attain the rank of Imamate. As the Qur’an states in Surah al-Baqarah (2:124): « وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا؛“And [mention] when Abraham was tried by his Lord with commands and he fulfilled them. [Allah] said, ‘Indeed, I will make you a leader for the people.’”

This verse makes it clear: Imamate is not a mere title or outward position. It is a Divine station grounded in purity of heart, sincerity, and the ability to guide humanity. It was granted to Abraham only after he passed through the furnace of trials and reached the pinnacle of submission.

Other verses highlight his inner purity as well, such as Surah al-Ṣāffāt (37:84): «إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ؛“When he came to his Lord with a sound heart.” Abraham stood before his Lord with a heart free from idolatry and worldly attachments. This purity prepared him to receive the Divine command to sacrifice his son-and to submit entirely without hesitation. Thus, his Imamate was the fruit of complete surrender, making him an everlasting exemplar for all Divine leaders.

For those who walk in the footsteps of this noble figure, Eid al-Adha is a day to test our sincerity in calling others to truth. Are we willing to forsake personal interests for the sake of divine principles? Can we, like Ishmael (peace be upon him), respond with calm and conviction when faced with difficult obedience, as he said: « يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِن شَاءَ اللَّهُ مِنَ الصَّابِرِينَ؛ “O my father, do as you are commanded. You will find me, God willing, among the patient.” (Qur’an, 37:102)

On this day, the verse: « قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ، “Say, indeed my prayer, my sacrifice, my living and my dying are for Allah, the Lord of the worlds.” (Qur’an, 6:162) serves as a life-motto for those committed to servitude. It is a call to orient not only our rituals, but our entire lives-personal, social, and even our death-toward God’s pleasure.

This understanding presents a broader horizon of servitude: a form of worship that extends beyond the mosque and prayer niche, into the marketplace, politics, family, and every aspect of individual and communal life. One can find this approach exemplified in the lives of great mystics who said, “If you have prayed on time, even if you are on the battlefield, you have not stepped outside the line of servitude.”

Conclusion

These three occasions represent three radiant manifestations of divine servitude:

• Arafah, the realm of knowledge and humility;
• Eid al-Adha, the arena of sacrifice and surrender;
• and the demise of Imam Khomeini, the living example of a striving servant in the age of occultation.

For all Muslims-especially those engaged in preaching and teaching the religion-these are not mere commemorations. They are living lessons. As heirs of the prophets, we are tasked with embodying this path not just on the pulpit, but in our personal conduct and public engagement. Let us use these sacred days to renew our inner covenant of servitude, reflect deeply on the legacy of Imam Khomeini, the supplication of Arafah, and the message of Eid al-Adha-so that we may reawaken the spirit of responsibility, sacrifice, and struggle within ourselves and pass it on to the wider community.