Imam Khomeini through his theological works explains as following:
If we hear any of the truths from the mouth of a passionate ‘ārif or a heart-broken wayfarer, or a theosopher [hakīm-e muta’allih], immediately we make him the target of all kinds of curses and insults, calling him an apostate and a profligate, refraining not from any kind of slander and backbiting in regard to him, because our ears cannot bear to hear his words and self-love prevents us from realizing our own inadequacies.
The late founder of the Islamic Republic further explains:
Alas, we bequeath a book as waqf, binding its user with the condition that he should curse, hundred times a day, the late Mullā Muhsin Fayd (Kāshānī) We call Sadr al-Muta’allihīn (Mullā Sadrā), who is the foremost of the adherents of tawhīd, a heretic [zindīq] and do not stop at any insult in regard to him.
Yes, the most optimistic analysis regarding such assertions and indictments shows inadequacy and ignorance.
The outcome of possessing such a mentality is that man always remains in complex ignorance and increases his burden.
Instead of an accurate understanding of the law of creation and the confession of one’s own unawareness, it covers his ignorance with the cloak of piety.
This is while one of the signs of piety is to be cautious about these things and not to pass judgment on others:
Our shaykh, an accomplished ‘ārif that he was (i.e. Shāhābādī), may my soul be his ransom, used to say: ‘Never call down curses [la‘n] on anybody, though he be a kāfir concerning whom you do not know how he made the transit from this world to the next, and unless an infallible walī informs you concerning his condition after death. For it is possible that he may have attained faith before the time of death.
Hence let your curse be of a general character.’ Here is one who has such a sacred spirit that he would not permit anyone who has died an apparent unbeliever to be insulted, for the probability that he might have acquired faith at the time of death, and there are the like of us!
Surely, if we consider this point with its implications as the guide of our deeds in life, how many virtues would we acquire and how many abominations and defects would we rid ourselves of.
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