The Unknown Saints of God

In a noble tradition from Imam Ali (peace be upon him), it is said:
“Indeed, God has concealed a guardian (Wali) among His servants, so do not belittle any of His servants, for perhaps he is His guardian and you do not know.”

A merchant is known by his trade. A strong person is distinguished by their physical strength. A scholar is recognized by their knowledge.
In short, everyone is identified by their abilities and capacities. But how can one recognize a "Wali of God" (a friend or saint of God)?

Certainly, Wilaya (spiritual guardianship) has its ranks. God has special friends on earth who have greater honor and closeness to Him. Their requests are granted in His presence, and they possess many other unique qualities.
However, none of these traits are apparent to ordinary people. One cannot recognize them by looking at their faces or bodies. Their words, lifestyle, manners, or clothing do not help us identify them either.

The reason for this is clear: A Wali of God has a hidden relationship with God that usually does not manifest outwardly. Avoidance of ostentation, refraining from seeking fame, and disinterest in worldly gains often lead them to a corner of seclusion, intoxicated with their connection to God. They are so enamored with this relationship that they never wish to sell or display it to the world.
Therefore, those who are truly God's friends live ordinary lives like other people.

The mentioned tradition points to the hidden presence of this group and advises respecting all servants of God. Never look down on anyone because of their outward condition or poor livelihood, for it may be that they are among God’s special servants who have a deep and firm relationship with their Lord. Someone who has attained the exalted rank of friendship with God, whose status before their Lord is so determined that it is hidden from the sight of ordinary people.

As mentioned, Wilaya has degrees, and the highest degree is reserved for the infallible ones (the Imams). The pure Imams are God’s proof over all creation, both jinn and humans. One must submit to their words and never disobey them.

Thus, they must be known and manifest to the people; otherwise, people would fail to comprehend God's proof and would be unable to fulfill their acts of worship and obedience. Hence, the noble Prophet (peace be upon him) was commanded by God to announce:
“Say, O people, I am the Messenger of God to you all.”
An infallible Imam must also introduce himself to others so it becomes clear who accepts God's command and who rejects it.

In the Qur’an, we read regarding this matter:
“Messengers who give good tidings and warnings, so that mankind will have no argument against God after the messengers.”
(The purpose of the existence of an Imam and guide is to close the path of excuse and justification.)

Trial is an inevitable divine tradition to distinguish the good from the evil. God says in the Qur’an:
“To distinguish the wicked from the good.”

Apart from the infallibles and Imams, who are obliged to make themselves known to others, other friends of God do not have such a duty. Therefore, whoever becomes a friend of God and draws near to Him does not reveal themselves to people unnecessarily or for worldly gain. God has also granted His friends the ability to remain concealed.

Thus, through ordinary means, there is no way for people to recognize the friends of God. For this reason, Imam Ali (peace be upon him) seriously warned against despising and judging people based on their outward appearances or conditions.

Nevertheless, there are many instances in history where a friend of God has become known to some, as well as cases of underestimating such friends that are worthy of study and reflection. God also encourages us to do this in the Qur’an where He says:
“Indeed, in their stories there is a lesson for people of understanding.”

One of these instructive stories concerns Imam Reza (peace be upon him).

In the past — and even in more recent times that I have witnessed — homes did not have private baths. People used to go to public bathhouses for bathing.

In a narration, it is said that Imam Reza (peace be upon him) once went to a public bath. A person there, not recognizing the Imam, asked him to scrub his back with a bathing mitt (kese). Without introducing himself, the Imam accepted the request, took the mitt from him, and scrubbed his back.

Another person present, who recognized the Imam, told the man: “Do you know who scrubbed your back? That was Imam Reza (peace be upon him).”
The man, realizing his inappropriate behavior, felt ashamed and embarrassed. He approached the Imam to apologize, and the Imam replied: “It is no problem.”

Whoever seeks guidance and success must inevitably follow an Imam and a role model. Imam Ali (peace be upon him) said:
“Be aware that every follower has an Imam whom he follows and seeks the light of knowledge from.”
Following here means learning and gaining awareness. Imam Reza (peace be upon him) is our leader and guide, and his behavior and ethics are our example.

No matter how high a person’s social status or dignity is, if someone asks them for a favor that is not beneath their dignity, it is still not fitting to refuse it—because fulfilling that need benefits a believer.
Such an act does not diminish their dignity or status; rather, it is a virtue and counted among noble ethics.

Beyond all this, the very act of Imam Reza (peace be upon him) engaging in this behavior is proof of his worthiness and righteousness.

It must not be forgotten that the behavior of the person who asked Imam Reza to scrub his back was improper. Requests like this are not appropriate from just anyone, whether known or unknown.
The scrubbing by Imam Reza’s blessed hand reflects his high morals, but the request and acceptance by that person lacked courtesy and respect, and may even reflect humiliation. This story refers back to the hadith mentioned earlier: one should never look down on others, as that person might be one of God’s saints, just as in this incident with Imam Reza, who is one of God’s friends.

Moreover, humiliation has degrees, and the man’s behavior could be considered a form of disrespect.
I seek refuge in God from...

Long ago, I was in the presence of a scholar who, in his time as a religious authority, would have thousands greet him daily and kiss his hands. Once, while accompanying this scholar, a man approached and greeted him, kissing his hands. By his appearance, he did not seem a merchant or someone important—rather, he seemed poor. After he kissed the scholar’s hands and left, the scholar quietly muttered under his breath—words I overheard because I was close—saying:
“I seek refuge in God from the day when someone who humbled himself for me in this world will force me to humble myself for him on the Day of Judgment.”

Certainly, there is a subtle and valuable educational point evident in the behavior of this scholar: one should not judge others based on their appearance or clothing. There are many humble and simple people who hold a high status before Almighty God, which remains hidden from us. The hadith mentioned at the beginning of the discussion clearly expresses this truth.

Showing respect to people simply because they are human beings is far more appropriate and sincere than respect based on a person’s rank or outward appearance; for the former is lasting and inseparable, while the latter is temporary and subject to disappearance.

I became a jurist, but I did not become a true human being

There is a beautiful story about Ayatollah Haj Sheikh Abdulkarim Haeri that relates to our topic. About a hundred years ago, he left Najaf al-Ashraf and came to the holy city of Qom, where he established the Qom Seminary, which has remained vibrant and flourishing ever since. It should be noted that over the course of history, many seminaries have been established in the holy city of Qom—from the time of the late Sayyid al-Saduq’s father and other scholars of his era, through the time of the late Mirza Qomi, and onward, seminaries have been active there. However, the current vast and globally influential seminary owes its existence largely to the efforts and dedication of the late Ayatollah Sheikh Abdulkarim Haeri — may God elevate his status.

He repeatedly said that he had studied in various seminaries and benefited from the presence of many learned teachers and scholars. Yet, he always felt an inner deficiency and an unfillable void within himself. In his own words: “I have become a mujtahid (a qualified jurist), but I have not become a true human being.” By this, he meant that he had not yet attained the level of piety and faith befitting the true dignity of being human. He was in dire need of a guide and mentor from whom he could learn what he did not know. Although he had more or less learned jurisprudence, rulings, ethics, and beliefs, and had become a scholar and jurist in these fields, that void was still felt deep within his being.

This need continued to trouble Ayatollah Sheikh Abdulkarim Haeri.
The lack of this quality was a great deficiency for him, and no matter what door he knocked on, he could not find a way to make up for it. To solve this problem, he often sought intercession from the Ahl al-Bayt (peace be upon them). One Thursday night, he was in the shrine of Imam Husayn (peace be upon him), engaged in dhikr (remembrance) and ziyarat (visitation). The shrine was very crowded. Some people were visiting, some were praying, and others were reciting the Qur’an. He was sitting near the tomb of Imam Husayn (peace be upon him), begging him to show him someone from whom he could learn how to “become a true human being.”

While he was in a state of deep supplication, suddenly he experienced a strange sensation. He says: “A vision appeared to me, pointing to a person standing at the foot of the shrine of Imam Husayn (peace be upon him), beside the grave of Ali Akbar (peace be upon him). The person was facing the Qibla, his hands raised, immersed in prayer. I went around and approached him and asked him to kindly teach me something. He shook his shirt — a sign of having nothing to give — and said he had nothing. In Iraq, even now, when someone wants to say ‘I have no money,’ they grasp and shake their collar to mean they have no money.”

He asked the man again, and the man again said he had nothing. Then he explained: “I do not want money. I have money, but I asked Imam Husayn (peace be upon him) to show me someone from whom I could learn how to become a better human being. He directed me to you.” The man said, “Wait.” He waited a little until the man finished his prayer and then they left the shrine together. He followed him out of the sacred courtyard and into a caravanserai.

He says he had seen that caravanserai many times before. Caravanserais — which are now rarely found — were buildings with a large courtyard in the center and one or two floors of rooms surrounding it, often around twenty to thirty rooms in total. Poor people who could not afford to rent houses would rent rooms there and live their days.

He recalls that in that caravanserai, there was only one water tap in the center. It was usually running because it met all the residents’ needs for water: cooking, washing dishes, filling water jugs, and so on. People would constantly come and go, carrying water.

“Those who have been informed — no news comes back from them.”

Sheikh Abdulkarim Haeri relates that when they entered the caravanserai, they stood in front of a room. The man, who was simply dressed, turned to him and pointed to the room, saying: “This is my life. I have nothing to give you.” From inside the room, the sounds of a woman and children could be heard. He explained again that he did not need anything material. “I asked Imam Husayn (peace be upon him) to introduce me to someone who could meet my spiritual needs. I want a teacher who can teach me how to become a true human being.”

The man thought for a while, then told him: “Come tomorrow.” He went back, and the next day he returned to the caravanserai. To his utter disbelief, he heard crying and wailing coming from that man’s room. When he asked around, they told him the owner of that room had passed away. Upon hearing this, he broke down completely. He stood there stunned. A few residents of the caravanserai came out to carry the man’s funeral procession, and he joined them.

It is narrated that Sheikh Abdulkarim said: “I did not find a teacher, but this story itself became my teacher.” He interpreted the incident to mean that the man was one of the friends of God, or at least held a high and lofty rank with God. When he realized that someone had recognized his status, he asked God for death. Such people are surely those whose prayers are answered and whose requests are fulfilled by God.

This story served as a profound lesson for Ayatollah Sheikh Abdulkarim Haeri — a teacher to him.

Fraud Against God

That person had a simple appearance. He was an entirely ordinary man. There was no distinct outward feature that set him apart from others. The saints of God are like this—they sell their goodness to God and never to others. If someone sells their house to one person, they cannot sell it to another simultaneously. Such an act is against religious law and considered fraud, selling the same property to two people at the same time.

By this reasoning, if someone places themselves in the service of God—in other words, sells themselves to their Lord—and then displays their virtues to attract the attention of others, it can be said that they have sold themselves both to God and to others. Such an act—God forbid—is a form of fraud against God. This is far worse than the act of someone who sells a house to two people.

Therefore, those who have broken their relationship with God, despite being granted a special status by Him, conceal their virtues and abilities from others and do not seek to win the approval of God's servants through them.

From this story, and the hadith mentioned at the beginning of the discussion, we learn never to judge people based on their outward appearance—whether for respect or contempt. A person may have a simple or even humble exterior but a lofty and elevated inner reality. Belittling such individuals before God is a grievous sin.

May God grant us the ability to embody this virtue, and may we never look down on any of His servants due to their simplicity or humility.

And blessings be upon Muhammad and his pure family.