Hazrat Salaheddin Ali Nader Angha, the present spiritual master of the M.T.O. Shahmaghsoudi School of Islamic Sufism®, in the book Theory "I" states:

"Sufism in general is known as the inner dimension of Islam. The word that captures the essence of Sufism is Irfan, derived from the word Ma’rifa which means cognition. In this context, it means self-knowledge that leads to knowing the reality of Existence and being replete with divine knowledge. Sufism is the way of Prophets. This is why I have defined Sufism as the reality of Religion."[1]

Throughout time, people have attempted to express the ineffable quality of the mystical unity of all existence. This underlying unity has been the message of all religious traditions. However, external circumstances and ignorance have caused the alienation and misunderstanding that has existed and still exists among their followers.

The point of divergence in all religious traditions takes place when the experience is formulated into words and images in the minds of those who have not had the experience themselves. The point of convergence is the experience of the one Reality.

"Verily, this Brotherhood of yours is a single Brotherhood, and I am your Lord and Cherisher; therefore worship me." Holy Qur’an (21:29)

Sufism is the reality of religion and the very core of Islam. The expression of unity and oneness expressed in the proclamation of faith in Islam is, "la illaha il Allah", there is no other god but God. It is through submission that the state of oneness is attained. The submission to the innate knowledge results in stability, peace, survival. The one who cognizes the "I", the source of knowledge within, is governed by the pervasive law of submission. This is the state of total freedom and love which has been amplified in the writing of the Sufi masters.[2]

Sufis are distinctive in nurturing their spiritual dimension as well as adhering to the outward observance of Islam. The teachings of the prophets have a threefold meaning in Sufism. Hazrat Jalaleddin Ali Mir Abolfazl Angha, in referring to a saying by Sheikh Najmeddin Kobra has said:

"Sufism consists of three stages: shari’at (tradition), tarighat (path of the heart), and haghighat (state of the heart). Shari’at is like the ship, tarighat like the sea, and haghighat like the treasure; therefore, whosoever desires the treasure must embark, sail the sea, and reach the treasure."[3]

Imam Ja’far Sadegh (peace be upon him) has said that Salat (prayer) encompasses these threefold meanings:

Servitude is shari’at, Closeness is tarighat, and Union is haghighat.

The seeker of the truth seeks oneness with the divine. Through the ecstasy of love, the barrier between God and his creatures gradually breaks down, resulting in divine unity. The goal of Sufism is union with the beloved. Prophet Mohammad (peace be upon him) stated:

Ashado-An-la-illaha-il-Allah

Upon witness I declare God is one - there is no other god but God.

Sufism enables one to cognize his reality by removing the veil of ignorance through purification. The Teacher, known as "Pir", meaning "The Light of the Path," guides the seeker through this process of self-knowledge. The teaching of Hazrat Imam Mohammad Bagher, the fifth Imam of Shi’a, clearly illuminates the path of knowledge for the true seeker. He states:

The Teacher, the spiritual guide, is a pure essence which must be introduced (revealed) by God to the seeker’s heart through his divine light.

Through purification, gradually the light of knowledge is witnessed. The Teacher is the patient guide to spiritual ascension. The guiding Light of the Teacher illuminates the seeker’s path and enables him to cognize his true self.

The holy Quran tells us: "The heart in no way falsified that which it saw." (53:11)

1 Molana Salaheddin Ali Nader Angha, Theory “I” (Riverside, CA: M.T.O. Shahmaghsoudi Publication,
2002) p. 122.
2 Ibid. p. 166.
3 Molana Shah Maghsoud Sadegh Angha, Al-Rasa’el-Purification and Enlightenment of the Hearts, (Tehran,
M.T.O. Shahmaghsoudi Publication®, 1975) p.4.