Divine Remembrance

(ßikr-i IlÀhÄ)

c
AllÀmah NaÊÄr al-DÄn NaÊÄr Hunzai
(SitÀrah-yi ImtiyÀz)

Translated from Urdu into English by

Faquir Muhammad Hunzai

Rashida Noormohamed-Hunzai

Published by

Institute for Spiritual Wisdom and

Luminous Science (ISW&LS)

www.monoreality.org
www.ismaililiterature.com
www.ismaililiterature.org

Second Revised Edition

© 2021
ISBN 1-903440-74-2
 Translators’ Note

Divine Remembrance or ßikr-i IlÀhÄ was first translated into

English towards the end of the 1970’s in Montreal, Canada where
its translators, Faquir Muhammad Hunzai and Zain Rahim Qasim
were both students in the Islamic Studies Department of McGill
University. The book proved so popular with the members of
the JamÀcat that Noormohamed (Jimmy) Jinah Sahib, UstÀd-i
BuzurgwÀr’s host in Montreal, volunteered to cyclostyle it and
cover it with a green light cardboard to disseminate it in the JamÀcat
all over North America.

Remembering their dedicated services for esoteric knowledge

with deep gratitude, it gives us great inner happiness to publish
this updated version. In the light of the experience we have gained
over the decades in translating this esoteric knowledge we have
attempted to completely revise and edit the present translation to
make it easier for the readers. It is our humble prayer that they will
benefit profoundly from this wisdom-filled book.

Faquir Muhammad Hunzai

Rashida Noormohamed-Hunzai
Markaz-i cIlm-Æ Çikmat,
London,
9th March, 2021.
 Dedication

This book Divine Remembrance or ßikr-i IlÀhÄ has been available

as a soft copy on our website and as a cyclostyled hard copy, which
shows that it was translated into English a very long time ago.
However, the honour and barakÀt of being published as a proper
book goes to late Shamsuddin Jooma Sahib’s pure soul.

Shamsuddin Jooma Sahib from an early age found discourses of

religious knowledge interesting and attractive. He used to listen
eagerly to his sister and he belonged to a group of friends in Kharadar
who sat on the roadside to discuss religious matters. Although he
used to attentively listen to Sultan Wajah’s descriptions of UstÀd-i
BuzurgwÀr’s cilmÄ miracles, he did not get an opportunity to attend
the Karachi classes with him at that time.

In 1981, he migrated to Chicago, U.S.A., where Mah Mahal

Sahibah used to hold classes. Shamsuddin Sahib was impressed
by her esoteric explanation of ÇaÐrat-i ¿dam(c)’s story. In 1983 he
returned to Pakistan on the passing of his beloved mother. At this
time, he finally met UstÀd-i BuzurgwÀr through the good offices
of MuÈammad cAbdu’l-cAzÄz Sahib. His long-standing inner wish
was finally fulfilled! In 1989 he returned to Pakistan and was
engaged to Karima Sahibah who was an active member of this
c
ilmÄ organisation, which meant that they could both share the love
and service of the esoteric knowledge of the Ismaili ËarÄqah. Their
auspicious wedding took place in 1990 in Chicago, where cilmÄ
classes were so well established that UstÀd-i BuzurgwÀr visited it
in 1991. During his initial years in Chicago, Shamsuddin Sahib
used to work in a bar which meant working well into the night.
From his work he used to travel on the public transport to morning
JamÀcat-ðÀnah and en route he had the habit of studying UstÀd-i
BuzurgwÀr’s books, which he always kept with him.

Their move to Dallas in 1994 was indeed full of blessings for them:
c
IlmÄ classes were being held early morning; membership was
increasing and conference classes were started with other centres;
they were able to buy their own house and UstÀd-i BuzurgwÀr
started to visit Dallas in addition to Atlanta and Houston and he
stayed in their beautiful residence.

Shamsuddin Jooma Sahib’s acmÀl-nÀmah glitters with many

voluntary services – he gave full support to Karima Sahibah in
her bridge building through local radio networks and Muslim
organisations; he became a Life Governor and sponsored a number
of books, including the English translation of UstÀd-i BuzurgwÀr’s
first book Silsilah-yi NÆr-i ImÀmat. For all his devoted services and
his immense love for esoteric knowledge, UstÀd-i BuzurgwÀr called
him his “¿ftÀb-i macrifat; íams TabrÄz and walÄ.” All the members
of our organisation and all who read this esoteric literature pray that
may Khudawand grant him every kind of peace and happiness in
the next world, and may He grant strength and courage to Karima
Sahibah and their two NÆrÀnÄ Little Angels, Jafar Ali and Rubyna
Alyzadi to continue in his exemplary footsteps and serve the Imam
of the Time and the JamÀcat, ¿mÄn, YÀ Rabba’l-cÀlamÄn!

Markaz-i cIlm-Æ Çikmat,

London.
 Contents

Acknowledgements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iv
Foreword . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

CHAPTER I
The Meanings and Purports of ßikr (Remembrance)

The literal meaning of ßikr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6

Five forms of ßikr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6
The first form of ßikr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7
The second form of ßikr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7
The third form of ßikr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
The fourth form of ßikr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
The fifth form of ßikr. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
Divine remembrance (ßikr-i IlÀhÄ). . . . . . . . . . . . . . . . . . . . . . . . 9
ßikr and guidance. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
The People of ßikr (Ahl-i ßikr) . . . . . . . . . . . . . . . . . . . . . . . . . 10
ßikr and self-recognition (ðÞud-îinÀsÄ) . . . . . . . . . . . . . . . . . 11
The Divine law (qÀnÆn-i IlÀhÄ) . . . . . . . . . . . . . . . . . . . . . . . . . 12

CHAPTER II
The Blessings (BarakÀt) of ßikr

The fountainhead of blessings (barakÀt) . . . . . . . . . . . . . . . . . . 14

ßikr and ÇaÐrat-i ¿dam(c). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14
ßikr and ÇaÐrat-i NÆÈ(c) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
ßikr and ÇaÐrat-i IbrÀhÄm(c) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
ßikr and ÇaÐrat-i MÆsÀ(c) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
ßikr and ÇaÐrat-i cÃsÀ(c) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
ßikr and ÇaÐrat-i MuÈammad(Ê) . . . . . . . . . . . . . . . . . . . . . . . . . 17
The Prophet’s prayer for blessings . . . . . . . . . . . . . . . . . . . . . . . 18

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ßikr and the pure Imams . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19
Partial vicegerency (ðilÀfat-i juzwÄ) . . . . . . . . . . . . . . . . . . . . . 20
An example of blessing (barkat) . . . . . . . . . . . . . . . . . . . . . . . . 21
The blessings (barakÀt) of the heaven and the earth . . . . . . . . . 21
The blessings (barakÀt) of both worlds . . . . . . . . . . . . . . . . . . . 21

CHAPTER III
Kinds of ßikr

Proof of the kinds of ßikr. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .23

Individual remembrance (ßikr-i Fard). . . . . . . . . . . . . . . . . . . . .24
Collective remembrance (ßikr-i JamÀcat) . . . . . . . . . . . . . . . . . .25
Loud remembrance (ßikr-i JalÄ). . . . . . . . . . . . . . . . . . . . . . . . . .25
Hidden remembrance (ßikr-i ïafÄ). . . . . . . . . . . . . . . . . . . . . . .25
Abundant remembrance (ßikr-i KaâÄr) . . . . . . . . . . . . . . . . . . . .26
Little remembrance (ßikr-i QalÄl) . . . . . . . . . . . . . . . . . . . . . . . .26
Remembrance by tongue (ßikr-i LisÀnÄ) . . . . . . . . . . . . . . . . . . .26
Remembrance in the heart (ßikr-i QalbÄ). . . . . . . . . . . . . . . . . . .27
Remembrance through the eyes (ßikr-i BaÊarÄ). . . . . . . . . . . . . .27
Remembrance through the ears (ßikr-i SamcÄ) . . . . . . . . . . . . . . .27
Remembrance by means of the body (ßikr-i BadanÄ) . . . . . . . . .27
Remembrance in dream (ßikr-i ïÞÀb) . . . . . . . . . . . . . . . . . . .28

CHAPTER IV
The General Conditions of ßikr

Means of Goodness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
Word and Deed. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
Deed and Divine help. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
Deed and love of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31
Deed and pleasure of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31
Deed and worship (cibÀdat) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31
Deed and spiritual progress . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31
Deed is body and word is soul . . . . . . . . . . . . . . . . . . . . . . . . . . 32
Nothing in religion is useless. . . . . . . . . . . . . . . . . . . . . . . . . . . 33
Example of a boat . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
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 CHAPTER V
Special Conditions of ßikr

ßikr and permission (iàn) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35

Gift of ism-i acÎam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38
ßikr and intention. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
ßikr and belief (caqÄdah) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
ßikr and purity (ÌahÀrat) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40
ßikr and rising at night. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40
ßikr and giryah-Æ zÀrÄ (weeping and crying). . . . . . . . . . . . . . . 40
ßikr and prayer (ducÀ) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43
ßikr and diet . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
ßikr and sleep. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
ßikr and knowledge . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47
ßikr and time . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48
ßikr and occasion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49

CHAPTER VI
The Method or Procedure of ßikr

Regularity in ßikr. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .51

Internal senses (ÈawÀs-i bÀÌinÄ) . . . . . . . . . . . . . . . . . . . . . . . . . .52
The ear of the heart . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .52
The tongue of the heart . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .53
The eye of the heart . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .53
ßikr and fear of God. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .54
ßikr and hope . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .55
ßikr and humility . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .55
ßikr and love . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .56
ßikr and attention . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .57
Speed of ßikr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .58
Chain of ßikr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .58
ßikr and effacement . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .59

Indices . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60

iii
 Acknowledgements

Har-ìand kih dunyÀ mÂØ nicmÀt bahot sÄ hÂØ

LÂkin mazah-yi ðidmat! YaktÀ mazah-yi ðidmat

Though the world is full of numerous pleasures

The flavour of service! ‘Tis the unique delight of service

The above words of UstÀd-i BuzurgwÀr beautifully convey the

motivation which drives the volunteers of our organisation. They
find a ‘unique delight’ in serving knowledge which as our revered
teacher used to remind us is the highest service!

We record here the selfless and devoted services of Azeem

Ali Lakhani, Zahir Lalani and Nizar Habib in completing this
revised translation of Divine Remembrance. It gives us particular
satisfaction to record our thanks to our new generation of NÆrÀnÄ
youth, Durr-i Sameen and Faquir Muhammad Nizar who have
created the Index for this book. As always the work of publishing
high quality books of esoteric knowledge is the combined work of
several individuals, young and not so young, who although engaged
in numerous other tasks, unfailingly rise to the occasion and work
as a united team, al-Èamdu li’llÀh!

iv
 Foreword

O Lord of honour! I am a very humble slave of your messenger

MuÈammad(Ê) and of his pure progeny, the guiding Imams(c).
Therefore, through the noble relation of this pure family and by
means of this holy lineage, aid me and grant me help and luminous
guidance so that my every intention, speech and action accords
with Your pleasure.

My spiritual brothers and sisters! May the Lord of the world illumine
your hearts forever with the light of recognition (macrifat)! In view
of the need of success in remembrance and worship (àikr-Æ cibÀdat)
and spiritual progress, it was discussed in a circle of friends that a
useful book pertaining to the subject of Divine remembrance (àikr-i
IlÀhÄ) should be written, which would deal with the issues related
to this subject. That is, there was a need for the satisfactory solution
to the following questions:

How may one achieve success in àikr?

Why is one distracted while engaged in cibÀdat?
Why do various types of worldly thoughts occur immediately at the
beginning of the àikr of God, despite the fact that we do not wish
this to be the case? etc., etc.

Thus a book, the need of which was felt with great intensity, has
been completed and is now in front of you by the grace and favour
of God, the Knowing, the Wise and by the blessings of the guidance
of ÇaÐrat-i MuÈammad(Ê) and his progeny. I was in extreme need of
Divine help to complete this book as I am in need of it also during
the present and in the future. I pray that may God, through His
mercy, place such blessings in this book that faithful readers may
achieve spiritual and knowledge-inspired pleasure and happiness.
Otherwise who am I and what is my effort?

The subject of àikr-i IlÀhÄ is as lofty and exalted as it is delicate

1
and difficult. Therefore, the responsibility of writing something
on this subject proves to be a heavy burden. Notwithstanding my
circumstances, I am extremely grateful to my kind and affectionate
Lord for transforming all my difficulties into facilities by bestowing
upon me the great favour of darwÄîÄ. This is the kindness of this
holy and miraculous Being.

In this connection, I deem it necessary to advise those students who

will read this book that they should study it extremely carefully.
They should study it, not only once but they should study it deeply
several times and reflect upon it and understand it and put it into
practice. Some of my students may pose the question that having
read this book once or twice and understanding its contents, what
else remains in this book to require studying it again and again?

The answers to the above question are:-

1. This book is on the subject of Divine remembrance (àikr-i

IlÀhÄ). It contains instructions pertaining to àikr-i IlÀhÄ.
In order to instil these, constant study and a continuous
struggle are extremely necessary.

2. This book contains the remedy for ethical and spiritual

diseases, and thus it is a kind of physician. It is necessary,
therefore, to have recourse to this kind physician until the
patient’s health is completely restored.

3. This book is a mirror of spirit and spirituality and therefore,

mu’mins should look at it again and again to examine
whether the lustre and beauty of their soul’s countenance is
increasing or declining.

4. The topics covered in this book include: the realisation

of [the importance of] Divine remembrance, its course,
important matters relating to it, preparation for it, repentance
for our weaknesses in it and the determination to progress
in it being aware of the possibility of progress in it. All
these are included in àikr, therefore, the book should be

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 studied repeatedly.

5. There are several occasions to have a glimpse of given

knowledge (cilm-i ladunnÄ). One of them is that the mu’mins
should create love for religious knowledge in themselves
and in order to do so, they should repeatedly study a
religious book which contains sublime purports. Then all of
a sudden they will begin to experience spiritual grace and
a current of joy will run through their hearts, particularly
when they reflect seriously on the meaning and wisdom of
a comprehensive word.

6. Most people complain that they perform Divine

remembrance and spiritual exercise (àikr-Æ riyÀÐat) very
well, but nonetheless they are unable to achieve any
significant spiritual progress. Generally, the reason for this
[failure] is that they are unaware of the science of Divine
remembrance and worship; they do not struggle to acquire
knowledge, that is, reflect upon religious books in order to
reach the essence of their wisdom. This spiritual exercise
should be particularly carried out upon such a book which
itself pertains to the subject of Divine remembrance and
worship.

7. Almost everyone accepts the saying “Die before death.”

However, I think very few people understand its meaning,
for it is quite complicated. Its meaning is that in this world,
life is of two kinds: Ordinary life which means to live in
the carnal soul (nafs-i ammÀrah) and the special life, which
means to live in the soul of faith (rÆÈu’l-ÄmÀn). However,
it is extremely difficult in practice to defeat the tyrannical
enemy, the carnal soul (nafs-i ammÀrah) only by means
of cibÀdat, until true mu’mins equip themselves with the
weapons of the knowledge of reality (cilm-i ÈaqÄqat). In
this [struggle against the carnal soul] there is the specific
need for such a science, which has been prepared for this
purpose.

3
8. No action in the world can be accomplished only by the body
without the soul or by the soul without the body. Similarly,
in religion, action stands for the body and knowledge for
the soul. Therefore, it should be known that worship is
action and is in the status of a body which needs the soul of
knowledge and wisdom. Their union is necessary in order
to accomplish the religious purpose of mu’mins.

9. In addition to the above-mentioned needs, one further

reason necessitating constant reference to this book is that
in numerous places references are made to Qur’Ànic wisdom
pertaining to Divine remembrance and worship. Thus, if in
addition to worship (cibÀdat-Æ bandagÄ), pure mu’mins will
continue to study this book, it is more likely that through
the light of these references they will be able to understand
clearly and thoroughly the shortcomings of their worship
(cibÀdat), which they were unable to understand previously.

I am sure that if the spiritual help of God, the Prophet and the Imam
of the time prevails, this book will be of great interest to the readers,
and mu’mins will gain the benefits of knowledge and spirituality
through it. This is the supreme and the most sublime of purposes
of writing this book. If this materializes as I strongly hope, I will
perform the prostration of thanksgiving once again before the Lord
of the universe with utmost submission and humility. As for myself
and all my works, those which have been completed and those
which are yet incomplete, are extremely in need of His mercy.

This book is called ßikr-i IlÀhÄ (Divine Remembrance), that is, it

is named after its subject. It is divided into six chapters and each
chapter is divided into many topics so that there should not be any
confusion and complication in understanding the meanings and
implications of the subject, and through the topics, each implication
should be understood distinctly.

In order to make the book easily understandable an attempt has

been made to keep the style of writing simple and smooth, devoid of

4
mannerisms of every kind of verbosity and avoiding unnecessarily
difficult words, so that the essence of the meaning should not be
obscure and inaccessible to the readers and they can easily benefit
from the realities and the recognitions of the book.

It was under consideration to write the second part of this book

ßikr-i IlÀhÄ, but since the subject-matter of this part is mainly related
to its results and consequences and the marvels and wonders of the
spirit and spirituality, therefore, the writing of the second part has
been delayed until it can be estimated from the effects of the first
part to what extent spiritual delicacies can be digested.

At this point, I remember all those spiritual brothers and sisters who
will read or listen to this book and recall those students who support
me for my service of knowledge, whether their encouragement is in
the form of kind prayers, good thoughts and bright ideas or in the
form of material words or deeds. In any case, I am deeply grateful
to them for their various kinds of encouragement and I pray as
a darwÄî that may God, the Great and Exalted, grant them the
wealth of felicity of both worlds and may the pleasure and peace of
true knowledge be their lot, ÀmÄn!

For knowledge,
Servant of the JamÀcat,
NaÊÄr al-DÄn NaÊÄr Hunzai
22-2-1976.

5
 By the Name of AllÀh, the Merciful, the Compassionate

CHAPTER I

The Meanings and Purports of ßikr

ßikr has various meanings and purports which we are going to

explain here in detail one by one so that it will sufficiently help those
of our brothers, sisters, friends and students who are interested in
and attached to this magnificent, full of secrets and sacred feat. This
book is written to enable them to understand its profound realities.

The Literal Meaning of ßikr

In the Arabic lexicon àikr means remembrance. ‘Remembrance’ is

such a word, which can be correctly used for a thing solely if that
has been forgotten or simply if attention has been diverted from
it, after having once entered into the scope of one’s knowledge.
Contrary to this, if a thing has not been known either by the senses
or by the intellect, that is, it has not yet entered into the knowledge
and recognition of a human being, the word remembrance cannot
be used for it. The same example can be used in the case of
forgetfulness, i.e., forgetfulness cannot be used for a thing which is
totally out of a human being’s scope of knowledge and recognition.

Five Forms of ßikr

1. Suppose, there was a young boy called Zayd. He took a new

lesson of four words from his teacher and repeated it for a
while, and he thought he had preserved and memorized it.

2. The next day, when he opened the book and looked, he came
to know that he remembered only one word completely.

3. Then one more word came to his memory after having

forgotten it.

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4. The third word came to his memory as a result of reflecting.

5. The fourth word he had forgotten completely. He could

not remember it despite reflection. Therefore, asking the
teacher, he memorized it again.

This example reveals that there are five forms in àikr or remembrance.
Now in the following we will explain these five forms separately:

The First Form of ßikr

Whatever human beings see, the voices which they hear, whatever
they smell, the things which they taste and the things which they
touch, the store of the results, experiences and information of all
these things is preserved in the custody of the retentive faculty.
Further, reflective and spiritual information is also in the custody of
the retentive faculty. In this connection, the function of the memory
and the first form of àikr is preservation, which means to perceive
and conceive a thing through the external or internal senses and
entrust it to the retentive faculty, called retention (ÈifÎ), whereas
the first form of remembrance is to bring it (i.e., the thing) back to
the heart and the tongue or just to conceive it by repeating through
the memory for the sake of its firmness and assurance, such as how
Zayd had tried to remember his lesson by repeating it on the first
day.

The Second Form of ßikr

When for the first time some words are repeated through the
retentive and memorizing faculties and it is understood that these
words are now preserved in the record-office of that faculty,
attention is diverted from them and one engages in other activities.
When they need them they order the memorizing faculty directing
it towards the retentive faculty, to bring those words which were
memorized sometime ago, to the heart and the tongue. Thus the
memorizing faculty asks the retentive faculty or itself peeps [into
the record-office]. If the required words are there, the memorizing
faculty carries out the order. This action is the second form of àikr or
7
remembrance, just as in the abovementioned example when Zayd
used the memorizing faculty, only one word came to his memory
properly.

The Third Form of ßikr

Sometimes people forget some of their memorized words but

surprisingly some of them come to their minds automatically.
The reason for this is that extremely small conscious or luminous
atoms or particles are appointed to the function of the faculties of
retention, memory, etc., and these minute particles are controlled
by small animal souls. Among these particles the one on which the
word is recorded, if it becomes absent from its place or if it becomes
unconscious, the word is forgotten; when it presents itself in its
place or comes to consciousness, the word returns to the memory
automatically. This is the third form of àikr. As in the case of Zayd’s
forgotten lesson one more word came to his memory automatically
without any reflection.

The Fourth Form of ßikr

It is also a common experience that a person succeeds in recalling

forgotten words after reflection and thinking. The reason, as
mentioned above, is that in such a case the conscious particles of
the apartments which are built separately for the function of the
different faculties in the brain become absent for some reason or
the state of unconsciousness overtakes them. When as a result of
reflection and thinking consciousness awakens in the brain, the
particles regain their own place or they become conscious and
begin to work. Consequently, the forgotten words return to the
memory. This is the fourth form of àikr, just as Zayd recalled the
third word after reflection.

The Fifth Form of ßikr

One is not always successful in recalling the forgotten word by

reflection and thinking even after putting pressure on the mind
as there are not only one but numerous reasons and causes of
8
forgetfulness: absent-mindedness, not paying attention or due to a
word being difficult, it is not memorized from the very beginning
or the particle of soul upon which the word is recorded, disappears
forever. However, if despite reflection the word does not come to
mind, there is no other way of remembering it except by recourse
to the person who had originally said it. This is the fifth form of
àikr, as Zayd asked his teacher for the word which he had forgotten
completely and in this way he remembered it again.

ßikr-i IlÀhÄ

ßikr-i IlÀhÄ means the remembrance of God. This has many aspects
and numerous stages. The highest stage is the one where Divine
remembrance is performed in the light of recognition (macrifat).
The concept of God’s recognition exists in almost every religion,
but there are differences in their interpretation of it. However,
regarding the recognition of God the most comprehensive guidance
is that God asked all the souls of all ¿dam’s children: “Am I not
your Lord? They said: Yes, verily.” (Qur’Àn 7:172).

This clearly demonstrates that the most important and the most
delicate confession of Lord and Lordship cannot be made in the
darkness of ignorance, absence of knowledge and recognition, nor
in accordance with Divine justice was it proper to take witness
from the souls of the children of ¿dam about the unseen realities
of providence without fulfilling their physical, spiritual and
intellectual upbringing. In fact, this confession of “Yes, verily” was
made in the light of recognition (macrifat).

ßikr and Guidance

If a human being has forgotten those realities and recognitions

(ÈaqÀ’iq-Æ macÀrif) of pre-eternity (azal) and ‘Am I not?’ (alast) in
which God’s true recognition is hidden, its sole remedy lies in the
obedience of God, the Prophet and ulu’l-amr i.e., the Imam, so that
through remembrance and worship (àikr-Æ cibÀdat) and acquiring
recognition in the light of the external and internal guidance of
these ranks of obedience, everything will return to their memory
9
gradually. As the Qur’Àn says: “Remind them, for you are but a
reminder” (88:21). This means that the Prophet was entrusted
with the duty of inviting and admonishing the people of the entire
world towards the right path and of reminding the people of his
community, according to their status, of all that they had forgotten,
even the realities and recognitions of the day of alast (i.e., the day
when God made His covenant with human beings). However, the
(Divine) law is that the knowledge of the secrets of recognition
(macrifat) is imparted step by step.

Ahl-i ßikr (the People of ßikr)

ßikr, in addition to meaning God’s remembrance, is also the wise

Qur’Àn’s name and that of the holy Prophet. Thus “the People of
àikr” has three meanings:

(a) Those who are the possessors of àikr i.e., those who are the
means of àikr;
(b) Those who are the owners of the Qur’Àn, i.e., those who are
the bearers of the knowledge and wisdom of the Qur’Àn;
and
(c) Those who are the progeny of the Prophet

These three characteristics belong only to the Imams from the

progeny of the Prophet MuÈammad(Ê). Therefore, after the Prophet
it is only these pure Imams who hold this position and in the case of
all problems or questions pertaining to guidance or knowledge and
wisdom, people should have recourse to them, as God says: “Ask
the people of àikr if you know not” (16:43).

This clearly shows that the People of àikr are none other than the
bearers of the light of imÀmat, for it is only they who can answer
every question correctly, can unveil every hidden reality and can
remind others of every forgotten thing, no matter how lofty it
may be. It is they, who are both àikr (remembrance) and muàakkir
(reminder), i.e., they are the Prophet’s successors and the People of
àikr, the pure Imams who are the treasurers and trustees of all his
sciences, who continue to remind the people about God through
10
remembrance and recognition (àikr-Æ macrifat).

ßikr and Self-Recognition (ðÞud-îinÀsÄ)

According to the religion of Islam it is impossible and inconceivable

to attain God’s recognition without self-recognition. It is because
of the fact that recognition is nothing but what the cÀrif attains
through the observation of the inner eye, while the Lord through
manifestations of His luminous attributes nourishes him spiritually.
This is possible only if the cÀrif lives in this material world. Had
the trial of God’s worship and attainment of His recognition been
possible without this world, the latter would have been without
wisdom and useless.

Here it is quite clear that the Qur’Ànic purport of God’s remembrance

(àikr-i IlÀhÄ) is to remove the veil of negligence from the heart’s eye
and to remember the Divine manifestations of the event of “alast”
(Am I not?) practically, for this is the practical form of God’s
remembrance and recognition and its main purpose.

Further, here we have repeatedly drawn attention towards the

event of “alast”, for it is such a simple and easy concept and a well
accepted fact that nobody doubts it. In that state, [i.e., the event of
alast] human beings recognized their souls perfectly and as a result
also recognized God. But, later on, they forgot this recognition. As
the Qur’Àn says: “And he has coined for Us a similitude and has
forgotten his own creation” (36:78). This holy verse alludes that
long ago before this [state of forgetfulness], human beings were
enriched with the wealth of self-recognition and used to recognize
the realities of their creation. But afterwards they forgot all this.
Now, its remedy is nothing but Divine remembrance.

The holy Qur’Àn says “It is We Who Created you then made your
(spiritual) forms, then told the angels: Fall you prostrate before
¿dam! And they fell prostrate all save Iblis” (7:11).

The above Qur’Ànic wisdom teaches that human beings exist not
only in the present, but have done so for a very long time and they
11
existed even when all the angels save Iblis prostrated before ¿dam.
Nobody remembers this event, except the Perfect Man (insÀn-i
kÀmil). A few people accept this to the extent of belief. This means
that these matters belong to the high and lofty stages of macrifat
and to understand them is the recognition of a human being’s own
self [or soul], in which lies God’s recognition. Human beings have
forgotten all that belongs to this stage, which they can recall only
in the light of Divine remembrance. This is the Qur’Ànic purport of
God’s remembrance.

It is said in the Qur’Àn: “And be not you like those who forgot AllÀh,
and caused them to forget their own souls” (59:19). This means that
those who neglect God’s remembrance forget also the pre-eternal
(azalÄ) realities of their own souls. However, those who are on the
different stages of àikr can conceive the luminous concept of the
past and future realities and recognitions of their soul according to
their status.

The Divine Law (qÀnÆn-i IlÀhÄ)

How can the forgotten secrets of the world of spirituality and the
lost treasures of macrifat be regained? The reality of this is that
the unchangeable Divine practice, habit and law is one and the
same forever, that is, the law which pertains to the Qur’Àn is also
applicable to the physical as well as the spiritual world. Thus this
command: “None of Our verses do We abrogate or cause to be
forgotten, but bring one better or similar” (2:106) is not only about
the Qur’Ànic verses but also about the internal and external signs of
the entire universe and all existents.

Here it is necessary to think seriously about the difference between

abrogating a verse and causing it to be forgotten, for none of the
Qur’Ànic verses after being revealed and brought before the people
has been taken back so that the people may forget it. From this the
truth becomes inevitable [to think] that abrogation relates to the
tanzÄl (exoteric aspect) of the Qur’Àn, while causing it to be forgotten
relates to the ta’wÄl (esoteric aspect) of the Qur’Àn, because God
according to the demands and needs of the time and place takes
12
away one ta’wÄl and inspires another. Further, ‘abrogation’ pertains
to the verses of scriptures and ‘causing to forget’ to the signs of the
physical and spiritual worlds or the external and internal worlds.
Thus there should not be any surprise if human beings, according to
this Divine law, have forgotten the numerous secrets of life and the
universe. However, God is Omnipotent, He can acquaint a human
being with a better recognition of those secrets or a recognition
similar to the previous one, which depends on the àikr of the àÀkir.

Thus, according to the Qur’Àn, Divine remembrance means to

regain those secrets of macrifat which have disappeared from
their memory and which are related to the observation of the
manifestations of the Divine attributes.

13
 CHAPTER II

The Blessings (BarakÀt) of ßikr

This chapter describes some comprehensive examples regarding

the blessings (barakÀt) of Divine remembrance. In this connection,
first of all, it is necessary to understand thoroughly the meaning of
barkat (Arabic: barakah). Thus barkat means increase, abundance,
affluence, prosperity, i.e., increase in grace (favour) and good
fortune, whether it is external or internal, physical or spiritual.

The Fountainhead of Blessings (BarakÀt)

ßikr is performed with the sacred and blessed name of the Lord of
Honour. According to the teaching of the Qur’Àn, there are limitless
hidden treasures of goodness and blessings, knowledge and
wisdom, rectitude and guidance and infinite other favours in God’s
blessed name. Alluding to all such meanings of barkat it is said in
the Qur’Àn “(O Prophet!) The name of your Lord, Who is Majestic
and Gracious, is blessed.” (55:78) This means that the unending
fountainhead and the limitless treasure of all those blessings and
mercies which the entire universe and all existents are receiving, or
which they are going to receive openly and secretly, or those which
are special for the Prophets, Imams and mu’mins, is the pure name
of God and its àikr. Thus as a proof of this fact and in order to show
the attributes and benefits of àikr the attention of readers is drawn
in what follows to some wisdom-filled Qur’Ànic verses.

ßikr and ÇaÐrat-i ¿dam(c)

It was due to the blessings of the àikr of God’s blessed Name that
ÇaÐrat-i ¿dam(c) was enriched with the science of names (cilmu’l-
asmÀ’) and the reality of things (ÈaqÄqat-i aîyÀ’) and he became
the vicegerent of God on earth and the object of the prostration of
angels. The names which were taught to him were, in reality, the

14
names of God. This teaching was given in the form of the spiritual
miracles of these great names and all these blessings and felicities
were based on the sacred àikr of the Supreme Name (ism-i acÎam),
which was taught to ÇaÐrat-i ¿dam(c).

In addition, ÇaÐrat-i ¿dam(c) also learnt some words (kalimÀt)

i.e., some great names after the descent (hubÆÌ) from Paradise
(2:37-38), and duly completed their àikr, and due to which his
repentance was accepted. The acceptance of repentance means his
previous spirituality and luminosity was restored completely and
he discharged the magnificent duty of God’s vicegerency on the
planet earth.

ßikr and ÇaÐrat-i NÆÈ(c)

If you study verse (11:48) carefully, you will certainly come to

know that there was also a spiritual deluge in the background of
ÇaÐrat-i NÆÈ(c)’s physical deluge. It is narrated in the story of the
Qur’Àn: “It was said (unto him): O NÆÈ! Go down (now from the
deluge of spirituality) with peace from Us and blessings upon you
and upon those people who are with you.”

It is certainly a matter of principle that ÇaÐrat-i NÆÈ(c) had received

these blessings as a result of the àikr of the great names of God
and not as a result of any kind of physical deluge, because without
God’s name and (its) àikr there cannot be peace and blessings. It
was essential for ÇaÐrat-i NÆÈ(c) to have God’s peace and blessings
from the time he had received prophethood.

ßikr and ÇaÐrat-i IbrÀhÄm(c)

The same Qur’Ànic proof is about ÇaÐrat-i IbrÀhÄm(c) as well, that

God had tried him with certain Perfect Words (kalimÀt-i tÀmmÀt),
by which are meant God’s names. That is, ÇaÐrat-i IbrÀhÄm(c) duly
fulfilled the blessed àikr of the great names of God, as a result of
which he was appointed Imam for the people of the entire world
and the fountainhead of all His blessings, personally, as well as in
the position of the chain of his progeny. This is the clear purport of
15
(2:124).

ßikr and ÇaÐrat-i MÆsÀ(c)

It is mentioned in verse (27:8): When he came to it (fire) a voice

was raised: “Blessed is whosoever is in the fire (i.e., light), and
whosoever is around it. And hallowed is AllÀh, the Lord of the
worlds.” This was the light of guidance which ÇaÐrat-i MÆsÀ(c) saw
with his inner eye as a result of God’s àikr and in which there were
the blessings of intellect and sagacity, knowledge and wisdom,
rectitude and guidance. It was this light from which he had also
obtained blessings and mercies.

ßikr and ÇaÐrat-i cÃsÀ(c)

In verse (19:31) God says about ÇaÐrat-i cÃsÀ(c) that he said:

“And He has made me blessed wheresoever I may be”. It is very
necessary to understand here that this verse is filled with great
wisdom, and the keys of numerous realities are hidden in it. In this
verse the allusion of the “wheresoeverness (ayniyyat)” of the word
“wheresoever (ayn)” is to both the physical as well as the spiritual
states. That is, in “wheresoever I may be” ÇaÐrat-i cÃsÀ(c) says that
in the entire cycle of his prophethood he had been made the means
of blessing for those people among whom he would live physically
or spiritually.

One obvious wisdom of this Qur’Ànic verse is that to obtain the

general and special guidance of the procedure which is ordained in
order to obtain the blessing and goodness from the Supreme Name
(ism-i acÎam) and the heavenly Book is impossible without the
Guide of the time, i.e., the Imam of the time. The second wisdom is
that the proximity and companionship of the religious Guide who
has been appointed by God is of two kinds: Physical and spiritual.
If we think that ÇaÐrat-i cÃsÀ(c) was the source of blessing only for
those people who were always living in his company physically, it
will necessitate a spatial and temporal limit on Divine grace and
blessings and consequently all those who are very faithful and
obedient, but who physically live far away from their guide will be
16
deprived of these blessings and mercies. The third wisdom in this
verse is that the spirituality and luminosity of the Supreme Name,
the heavenly Book and the Imam of the time are in reality one. This
is the reason why the source of blessing is sometimes regarded as
the name of God, sometimes as the revealed Book and sometimes
as the true Guide (i.e., the Imam), and all these three words have
the same meaning. This is because the principle of spirituality is
that one reality has several names.

In short, ÇaÐrat-i cÃsÀ(c) being blessed by God is a clear proof of the

fact that he received this highest status as a result of God’s àikr, for
without God’s Supreme Name and His sacred àikr no blessing and
mercy can be attained.

ßikr and ÇaÐrat-i MuÈammad(Ê)

Numerous Qur’Ànic verses establish the fact that the Prophet had a
spiritual relation and a luminous connection with the blessed ism-i
acÎam of his Lord. The Prophet used to remember the Supreme
Name (ism-i acÎam) and its accompanying great names of God
before and after receiving prophethood, and God had made him the
treasurer of the spirituality, luminosity, knowledge and wisdom of
all His great names.

It should be known that the Qur’Àn is also called àikr because

the word ‘Qur’Àn’ means ‘to recite’ (75:17-18) and àikr means to
remember God. The Prophet used to recite the Supreme Name and
remember God, as a result of which the final Book of God was
revealed to him. Thus, with respect to the Prophet reading (read =
Iqra’) God’s name, the final Book of God is called the Qur’Àn, and
with respect to reciting it, it is called the àikr.

Another reason for calling the Qur’Àn àikr is that for the ease and
facility of believers, all its advices, guidance, spirit and living
realities are contained in God’s blessed name and (its) holy àikr. As
is said in sÆrah-yi Qamar: “And indeed We have made the Qur’Àn
easy to remember; but is there any that remembers?” (54:22, 32,
40) To make the Qur’Àn easy to the extreme extent means that the

17
Omnipotent God has made it a living soul and a perfect light and
contained it (the Qur’Àn) in the spirituality of His miraculous name.
This has been repeatedly mentioned in this sÆrah, by which God
intends to draw the attention of the intelligent and wise people
towards the great wisdom that the holy Qur’Àn with its exoteric
and esoteric meanings and with all its attributes is contained in
the Supreme Name (ism-i acÎam). From this example mu’mins can
estimate how innumerable are the mercies and blessings contained
in the blessed name and sacred àikr of God, the Great, the Exalted.

With reference to the Qur’Àn (65:10-11) it is also a Qur’Ànic fact

that àikr was one of the Prophet’s names, as he in his time used to
be God’s living Supreme Name and miraculous remembrance and
also because of the reason that his pure light and the sacred spirit of
the Qur’Àn were the same reality.

The Prophet(Ê)’s Prayer for Blessings

It is God’s grace that He had made ÇaÐrat-i cÃsÀ(c) in his time the
source of blessings (mubÀrak) for the obedient people, similarly He
made the Prophet(Ê) the source and means of blessings and mercies
in his time personally and in future through his successor, lest the
world be devoid of God’s mercy and blessings. Thus one Qur’Ànic
example of the Prophet’s prayer for blessing is “Who is he that
may lend God a good loan, so that He may multiply it for him
manifold?” (2:245). This clearly means that God wants to take
some wealth as ‘a good loan’ (qarÐ-i Èasanah), and in return for
this material sacrifice He wants to shower upon them the blessings
and mercies of this world and religion. However, it is obvious that
God Himself does not take any material thing except through His
Prophet, and in return for the payment of zakÀt too, the prayer for
blessing is received only through the Prophet, as mentioned in the
Qur’Àn (9:103): “[O Messenger] Take Êadaqah of their wealth,
wherewith you may purify them (from sins) and sanctify them and
pray for them for goodness and blessings. Verily your prayer is a
source of security for them”. It is clear from this that the source of
every goodness and blessing, according to Divine command, is the
blessed prayer of the Prophet, and that of his successor.

18
Further, it is said in verse (13:28): “Verily by the àikr of AllÀh (the
remembrance of God) do hearts find satisfaction.” Now the question
arises about this wisdom-filled verse: If it was possible for the heart
to find satisfaction only through God’s remembrance without any
condition, why did He say to the Prophet that there was satisfaction
for them in his prayer? The single answer to this question is that
God’s remembrance which is considered the satisfaction for hearts
is only that for which the Prophet or his successor has granted
permission, guidance and blessings. Otherwise, real satisfaction is
difficult, rather impossible.

ßikr and the Pure Imams(c)

As briefly mentioned in the first chapter, the People of àikr (ahl-i

àikr) are only the Imams from the family of the Prophet and this
appellation is one of their Qur’Ànic appellations.

Thus, the meaning and reality of the People of àikr has many
aspects, such as:

1. They are the People of the Prophet (ahl-i rasÆl) or the

progeny of Prophet (Àl-i rasÆl) i.e., those people who are
from the household of the Prophet and are as the gate of the
city of the Prophet’s knowledge and the door of the house
of his wisdom and are duly aware of religious secrets.

2. They are the People of the Qur’Àn (ahl-i Qur’Àn), i.e., those
whom God has called by the favourite name of “al-rÀsiðÆn
fi’l-cilm (those who are well-grounded in knowledge)” and
granted them the knowledge of tanzÄl and ta’wÄl of the
Qur’Àn through the holy Prophet and they are the treasurers
of all the realities and recognitions of the physical and
spiritual worlds.

3. They are the ones who advise and guide, i.e., those who
guide and lead people as ulu’l-amr after God and the
Prophet and their obedience is incumbent upon the people.

19
4. They are the possessors of God’s remembrance, i.e., they
remember God and are those who remind about God’s àikr,
teachers of the great names, guides of all the procedures
of àikr, who are aware of all the secrets and symbols of
àikr, who know the stages of spirituality and stations of
luminosity and are the light of guidance of the path of
recognition (macrifat).

Each Imam from among the Imams, in his own time

is the living and present Supreme Name of God and the
treasurer and the protector of the hidden remembrance of
the heart. This is because the Imam holds the vicegerency
and representation of God and the Prophet. Therefore, it is
he to whom alone are entrusted the endless treasures of the
blessings and mercies of God and the Prophet.

Partial Vicegerency (ðilÀfat-i juzwÄ)

It is necessary for a true mu’min to understand that with respect

to the collective and individual state of humankind, God has two
vicegerencies: one is the universal vicegerency, which is related
to the entire universe such as the vicegerency of ÇaÐrat-i ¿dam(c).
The other is partial vicegerency, which is related to a mu’min’s
own self. Universal vicegerents are the Prophets and Imams in
their respective times. Partial vicegerent can be any true mu’min
who remembers the pure Supreme Name (ism-i acÎam) of God in
accordance with the luminous guidance of the true Guide of the
time and has achieved due success in it. Such a successful and
fortunate mu’min succeeds to the vicegerency and representation
of God in the world of personal spirituality, and its external result
is in the form of knowledge of the reality and recognition. This is
among the blessings of Divine remembrance as God says: “AllÀh
has promised to those among you who believe and do good works
that He will surely make them (His) vicegerent in the earth as He
made vicegerent those who were before them.” (24:55). In what
is said in “those among you” is evident that this is addressed to
all those who believe, but those whom God has promised to grant
vicegerency are not all of the believers but only those who truly

20
believe and do good works in the true sense. Such mu’mins will be
given the vicegerency in the earth of spirituality as it was granted
to the true mu’mins of the past communities. However, as it was
not made public in the past, similarly it will not be openly known
today, for this is a personal vicegerency.

An Example of Blessing (Barkat)

An example of the goodness and blessings of God’s sacred àikr is

clean and lucid water which pours down from the sky, i.e., height,
since water is regarded as the source of material blessings according
to verse (50:9). Note how because of water the entire world
becomes fertile and prosperous, beautiful and attractive gardens
and parks come into being, and grain is stored from prosperous and
flourishing fields for the sustenance of people. Observe how the
city which was dead in the winter, comes into life because of water.
This example of water is given in order to understand the blessings
and favours resulting from God’s àikr, by which the spirit of faith
becomes prosperous and there is real life for mu’mins.

The Blessings (BarakÀt) of the Heaven and the Earth

In verse (7:96) it is said: “And if the people of the towns had

believed and had been righteous, surely we would have opened for
them (the doors of) the blessings of heaven and earth”. It should
be known that the meaning of this verse is related more to spiritual
blessings than to material ones. In every case, the keys to blessings
and favours are the Divine names and the necessary guidance can
be achieved from the holder of the [Divine] command (ulu’l-amr).

The Blessings (BarakÀt) of both Worlds

In the Qur’Ànic verse (7:54) it is said: “Indeed both the physical world
and the spiritual world belong to Him. Blessed is AllÀh, the Lord of
the worlds”. This holy verse alludes that the infinite blessings and
mercies of the Lord of the worlds are spread in both the physical
and spiritual worlds, the keys of which are, as mentioned above, in
the remembrance of the blessed and holy name of God.
21
In this chapter, from the beginning to this juncture, the purpose
of those important and special points which we have discussed in
the light of the holy Qur’Àn, is to show that the àikr of the blessed
and holy name of God embraces all the blessings and mercies of
this world and the world of religion and the external and internal
worlds. Therefore, no religious person should remain heedless of
God’s àikr. Those who engage in God’s remembrance should be
aware of all its benefits and hence practice accordingly, so that
in the combination of knowledge and practice they may achieve
success quickly.

22
 CHAPTER III

Kinds of ßikr

It is one of the essential duties of true mu’mins that they should

know some examples of the different kinds of Divine remembrance
so that they may benefit from them religiously and spiritually,
according to the requirements of time and place. The Divine and
natural law is that nothing in religion or in the world can prove to
be completely beneficial and profitable until it is understood and
known thoroughly. Therefore, it is necessary to know that àikr,
with respect to different aspects, is of various kinds. Thus we are
going to discuss some of the more important kinds of àikr in the
following:-

ßikr-i Fard (individual remembrance)

ßikr-i JamÀcat (congregational remembrance)
ßikr-i JalÄ (loud remembrance)
ßikr-i ïafÄ (hidden remembrance)
ßikr-i KaâÄr (abundant remembrance)
ßikr-i QalÄl (little remembrance)
ßikr-i LisÀnÄ (remembrance by tongue)
ßikr-i QalbÄ (remembrance in the heart)
ßikr-i BaÊarÄ (remembrance through the eyes)
ßikr-i SamcÄ (remembrance through the ears)
ßikr-i BadanÄ (remembrance by means of the body)
ßikr-i ïÞÀb (remembrance in dream)

Proof of the Kinds of ßikr

If we ponder seriously on the following verse, we will find clear

examples of the above kinds of àikr in it. It is said: “Then remember
(fa’àkurÆ) AllÀh as you remember your fathers or with a more
intense remembrance.” (2:200)

23
Thus from this verse first we find the example of individual
remembrance (àikr-i fard), for individual people remember their
father, and the same proves to be the example of congregational
remembrance (àikr-i jamÀcat), when some sons may gather together
and remember their ancestors. Then there is the allusion to the loud
remembrance (àikr-i jalÄ), for a person can recite the eulogy of his
ancestors in the form of modulation as the Arabs used to do (before
Islam). The proof of hidden remembrance (àikr-i ðafÄ), is a person
who remembers his ancestors in a hidden way. The examples of
abundant remembrance (àikr-i kaâÄr) and little remembrance (àikr-i
qalÄl) are quite clear since a person remembers their forefathers
often or rarely. The examples of remembrance by the tongue (àikr-i
lisÀnÄ) and remembrance in the heart (àikr-i qalbÄ) correspond with
the loud remembrance (àikr-i jalÄ) and hidden remembrance (àikr-i
ðafÄ) respectively. The proof of remembrance by the eyes (àikr-i
baÊarÄ) is that a son looks at his father and his personal possessions
with love and affection, or yearns to see him. The proof of
remembrance by the ears (àikr-i samcÄ) is that all individuals listen
to the praise and mention of their forefathers eagerly. The example
of bodily remembrance (àikr-i badanÄ) is when individuals have
to go to their fathers they have to move physically and undertake
pains and [sometimes] toil (to reach them). The example of
remembrance in dream (àikr-i ðÞÀb) is that every kind-hearted
person occasionally sees their father in dream, which causes their
love for and remembrance of their father to be stronger.

Individual remembrance (ßikr-i Fard)

This is when a person whether in a group or alone remembers; when

they remember according to their own desire freely without feeling
restricted by the group rules and without their accompaniment. Solo
remembrance of the àÀkir is beneficial and profitable everywhere
and at all times. However, one should not choose it in preference to
congregational remembrance, because its grace is far greater.

24
Congregational remembrance (ßikr-i JamÀcat)

The form of congregational remembrance is such that there is a

majlis or assembly of more than one mu’min in which they all perform
the àikr harmoniously. If all the conditions and rules pertaining to
the majlis-i àikr (assembly of remembrance) are fulfilled, there are
more chances and possibilities of spiritual progress than other ways
of remembrance and worship. The wisdom in this is that àikr is the
luminous rope of God and human beings are commanded to hold
fast to it collectively (3:103).

Loud remembrance (ßikr-i JalÄ)

This is the name of the àikr or remembrance which is performed

by one or more people with an effective voice. The need for
such a remembrance is that the human heart, due to negligence
and misdeeds, becomes rusty and dark very quickly, and hidden
remembrance does not descend in such a heart until it has been
completely cleansed through loud remembrance and weeping and
crying (giryah-Æ zÀrÄ).

It should be remembered that any of the parts of Divine worship,

when it is recited with a loud and effective voice, is called loud
remembrance, such as the recitation of ‘subÈÀn AllÀh’ by a group.
In short, whatever worship is performed loudly is called loud
remembrance.

Hidden remembrance (ßikr-i ïafÄ)

The purpose of hidden remembrance is to perform it secretly in a

hidden way. This is very close to the remembrance in the heart (àikr-i
qalbÄ). The benefit of this àikr is that there is no demonstration of
being a darwÄî in it, nor can people spread [false] rumours about
the one who practises it. Further, one other great benefit of this
àikr is that it gradually descends to the heart and takes the form of
remembrance in the heart.

25
Abundant remembrance (ßikr-i KaâÄr)

Abundant remembrance means to remember God copiously, whether

it is in the form of different names and worship, or in the form of
the remembrance [of one name]; by intervals or continuously, loud
or hidden. In any case all such remembrance will be considered
abundant remembrance, if collectively its quantity is great.

In this connection it is essential to know that it has been commanded

to do abundant àikr not only in one verse but in numerous verses
of the holy Qur’Àn. Therefore, it is necessary for and incumbent
upon mu’mins to devote themselves more and more during the day
and the night to Divine remembrance and to good deeds. This is
because there are two opposing controlling powers in the heart of a
human being: one is the power of good and the other is the power
of evil. Therefore, as long as a mu’min continues to remember God
properly, the authority of evil comes to an end and good is set free
to exercise its authority. On the contrary, when a human being
forgets God, the ability of good is suppressed and the power of evil
is amplified. Thus, abundant remembrance is the only remedy to
remain safe from the germs of all the evils of Satan and the carnal
soul.

Little remembrance (ßikr-i QalÄl)

Little remembrance means to remember God very seldom. It is not

a good sign if the reason for it is solely laziness, for the Qur’Àn
disparages laziness and idleness. If however, there is some other
reason, and àikr is certain to increase later, it does not matter.

Remembrance by tongue (ßikr-i LisÀnÄ)

This means any àikr which is performed by the movement of the

tongue, whether the voice is high or low. The benefit of this àikr is
that not only does the heart of the àÀkir attend to and expect true
love, but also awakens others’ deeply sleeping hearts from the sleep
of negligence. Why should this not be so while God has given the
tongue in order to remember Him as much as possible?
26
Remembrance in the heart (ßikr-i QalbÄ)

This means the àikr of the heart. This is the most special àikr among
the remembrances (aàkÀr), and possesses wonders and marvels
of spirituality. However, as much as it is special, miraculous and
wisdom-filled, so is this kind of àikr delicate and difficult [to
perform]. This is the reason why it is helped by all other kinds of
remembrances, worship and good deeds so that it may progress. It
has innumerable benefits, and the essential one is that through its
regular and constant practice the heart’s tongue begins to move as a
result of which the door of spirituality remains open forever.

Remembrance through the eyes (ßikr-i BaÊarÄ)

This is the àikr of mu’mins’ eye, which is done in various ways,

for instance, by keeping one of God’s great names in attractive
writing in front of their eyes with the purpose that the blessed name
be engraved upon the heart, or visualize such a name directly, or
studying the Qur’Àn and religious books of the highest degree and
also studying the signs of the universe meticulously. All these are
among the remembrance through the eyes (àikr-i baÊarÄ).

Remembrance through the ears (ßikr-i SamcÄ)

This blessed àikr pertains to the ear. For instance, if someone is

doing àikr and another one is listening to him eagerly, both are
doing àikr. The àikr of the former is by tongue, and that of the
latter is through the ears. Further, if a mu’min reads the Qur’Àn
with a beautiful recitation, or praises God in poetry or prose, this
soul-nourishing voice stands for remembrance through the ears for
anyone who listens to it with attention and absorption.

Remembrance by means of the body (ßikr-i BadanÄ)

This àikr related to the body is of different kinds. Nonetheless,

suffice it to say here that in connection with any kind of àikr
and any type of worship, whatever hard work and toil have to be
undertaken are by the body itself. In particular any useful religious
27
service which is rendered for the sake of humanity and jamÀcat is
accomplished through the powers of the body. This service is the
essence of àikr’s progress, provided it is not for the fulfilment of
worldly purposes, but is purely with the intention of seeking God’s
pleasure.

Remembrance in Dream (ßikr-i ïÞÀb)

Sometimes mu’mins see a pleasant dream in which they are

performing àikr and worship. Now we have to see how they perform
such àikr and worship, correctly or incorrectly. If in the state of the
dream àikr is done for a certain time continuously and also gives
a feeling of happiness, this is a glad tiding of spiritual progress.
Contrary to this, if they face difficulty in the àikr or worship in the
dream and the chain of àikr discontinues, it should be understood
that they are still weak in the matter of àikr.

28
 CHAPTER IV

The General Conditions of ßikr

A darwÄî, in order to execute and complete the general conditions

of àikr first adorns himself with good manners and the attributes of
righteousness in accordance with the clear and exoteric teachings
and guidance of Islam and ÃmÀn (submission and true faith). All
this can be done only in the form of good [intention,] word and
deed. Therefore, in this connection some important matters will be
discussed in this chapter.

Means of Goodness

It should be known that in every person the means of goodness is

first of all intention, then word (or speech) and finally action. Thus
through these three means all goodness, which is within the rules of
religion and is exactly according to the spirit of Islam and wisdom
of religion can be accomplished. The purpose and purport of this
goodness is the fulfilment of the rights of God and those of people
and to seek God’s pleasure, which strengthens religion and faith,
avails splendour to knowledge, peace to the heart and comfort to the
soul. Not only is it the cause of an individual’s moral elevation, but
also the means of the community’s respect, progress and prosperity.
This is called good intention, good speech and right action and the
same is faith, righteousness (taqwÀ), justice and benevolence, and
in which is the welfare and success of this world and the world of
religion. Therefore, the àÀkir should always adhere to goodness,
the means of which is intention, word and action.

Word and Deed

To explain and elaborate religion many things need to be

considered. However, if you want to define religion succinctly, it
can be epitomized by two words: Word and Deed. That is, religion

29
consists of pure words and good deeds as is said in the Qur’Àn
(35:10): “Unto Him ascends good word and the good deed lifts it
up (elevates it)”. The “word” here consists of belief, faith, worship,
remembrance and knowledge and whatever may be the state of
the word, it cannot reach God’s presence without good deed. This
means that mu’mins who remember God should, in addition to the
remembrance, necessarily perform good deeds too, so that they
may attain the proximity of God’s sacred light.

There are numerous verses in the Qur’Àn which prove that all the
ordinances (aÈkÀm) of Islam are summed up and confined within
Word and Deed and there is nothing outside Word and Deed.
Intention, after all, is nothing but the heart’s will, which is related
to both. That is, pure word and good deed automatically includes
intention, as it is said in (41:33): “And who can be better in speech
than one who invites (people) to God and does good deed, and
says: Verily! I am of those who submit (to Him)”. Here “inviting
to God” includes all the matters of religion, for in all the words of
Islam there is nothing which does not have an aspect of “inviting to
God” directly or indirectly. Similarly, in “good deed” are mentioned
all the deeds taught by religion. In short, religion is the sum total
of two important things – Word and Deed. Thus remembrance is
invitation to God, not only in the sense that God is invoked in it,
but also in the sense that thereby one invites their own soul to God.
However, whatever may be the purpose of this invitation it can only
be accepted and fulfilled when it is accompanied by good deed.

Deed and Divine Help

It is obvious that remembrance (àikr) means to invoke God. Now it

is important to see with what purpose the mu’mins invoke Him. If
He is invoked for some kind of help, the Divine law will necessarily
answer that first they must work according to their abilities and only
then invoke help. This is because even from the worldly point of
view, the general principle is that a person is only helped when they
are unable to accomplish some work despite the utmost struggle
and using all their abilities.

30
Deed and Love of God

If the purpose of Divine remembrance is God’s friendship and

love for God, even then it is not possible without good deeds. It
is because of the fact that the friendship and love of friends can be
attained only when what they say is acted upon. Whatever they say
should be done, is done, and whatever they prohibit should not be
pursued. Thus we have come to know that it is necessary to act upon
all the rules of religion before or together with the performance of
Divine remembrance.

Deed and Pleasure of God

It is possible that a person remembers God for no purpose other

than the intention of attaining His pleasure. However, they should
understand that His pleasure is attainable only through following
His command. Therefore, both the word and deed of mu’mins have
to be in accordance with the rules of religion.

Deed and Worship (cibÀdat)

It is also possible that a simple person may engage in Divine

remembrance thinking that God’s entire worship is fulfilled and
with that [understanding] go into seclusion, whereas cibÀdat means
slavery, and a slave’s true slavery is that he has to continue to perform
all the duties in and out of the house, according to the command of
his lord. Similarly, God’s cibÀdat is performed through both word
and deed. This example proves that God’s slavery comprises all
words and deeds of religion.

Deed and Spiritual Progress

It is absolutely correct that one special purpose among the many

purposes of Divine remembrance is spiritual and moral elevation,
in which every sublime thing is automatically included. It includes
the help and true love of God as well as His pleasure and worship.
However, here again the question of deed arises, for spiritual
elevation which is the supreme feat of religion, is not possible
31
without the accomplishment of good deeds. Supposing a person,
having separated themselves from their family and society, occupy
themselves for forty years in Divine remembrance in a secluded
corner, we would accept that they accomplished only one big right
amongst God’s rights, but the rest would remain unfulfilled. On
the other hand, the rights of God’s servants remain, namely, that
they did not accomplish a single right from the numerous rights
of God’s servants such as the rights of parents, the rights of their
spouses and children, the rights of family members, the rights of
relatives and neighbours, the rights of orphans, the poor, the needy
and the sick, the rights of the living and the dead, the rights of
society, community, nation and country. How then is the spiritual
progress of such a person possible when they have avoided all these
rights enjoined by God and the Prophet and which determine the
performance of good deeds? This shows not only the importance
and benefit of good deeds but also why monasticism is prohibited
in Islam. It is prohibited because the spiritual benefit achieved by
it is not as much as living a religious life among the community.

Deed is Body and Word is Soul

The completion of human existence in this world is possible by the

coming together of two things: the body and the soul. If not, neither
the soul nor the body alone can accomplish any work. Similarly, if
the pure word stands for the soul of religion, good deed stands for
its body. Therefore, the faithful servant (of God) should perform
good deeds as much as the spirit of Divine remembrance is pure, so
that their angelic existence may become complete and they become
angels.

The true religion (dÄn-i Èaqq) is like an extremely wise, sound and
healthy human being. Now, the fact is that in the body of religion
Divine remembrance is in the position of the heart, the brain and
the intellect and wisdom. However, it is obvious that the heart is
protected by the chest and the brain by the head. Similarly, the chest
and the head are also in need of other organs, each of which holds a
great importance in its own place. This example shows the fact that
just as [a wise and healthy] person’s spiritual and physical faculties

32
and external and internal senses are connected with each other and
organized, in the same way all the words and deeds of religion
are joined to and connected with each other. Thus if any word and
deed of religion is neglected, the entire system of religion is upset.
Therefore, it is necessary to act upon every guidance of religion.

Nothing in Religion is Useless

When an intelligent person ponders on the manufacturing system

of a ship, a motor car or a machine, they cannot say that such and
such part or such and such thing is useless or superfluous. They
know that all its small and large parts are necessary in their own
place, and that none of them is unnecessary. The same is the
example of the sacred compendium of the commands of religion,
in which whatever minor or major commands exist are productive
and useful, and none of them is useless. Therefore, it is imperative
to act upon every command of religion.

It is clear that nothing in religion is useless. Yet, in order to explain

it further, another vivid example of religion is given from a tree.
A tree is the sum total of all its parts and the fruit is its supreme
purpose; the fruit is borne by small and tender branches and they
depend upon the big branches which further depend upon the trunk,
and the trunk depends on the roots. Further, neither the leaves of
the tree nor its bark are useless, for if the leaves were plucked from
the tree the fruit would not ripen properly. The bark serves the tree
as its garment; in the absence of the bark, the tree would dry up due
to the cold and the heat. This is the very case of the tree of religion.
Although its fruit, the supreme purpose, is Divine remembrance,
how is it possible to attain delicious fruit without nourishing and
protecting the entire tree? Whether the purpose of the tree of
religion is fruit or flower or shadow, in any case the protection and
care of all its parts is necessary.

Example of Boat

A person, who complies with only one of the word and deed of
religion neglecting the other, is like an ignorant and inexperienced
33
sailor who, in order to row the boat to its destination, does so only
with one oar and does not use the other. Consequently, instead
of going forward the boat continues to move in a circle and they
suffer from the conjecture that the boat is advancing towards the
desired destination. From this example you can estimate what a
great mistake and failure it is to act upon one and neglect the other
from the word and the deed of religion. Therefore, a wise mu’min
is the one who knows the worth and value of every word and every
deed of religion and complies with them duly.

34
 CHAPTER V

Special Conditions of ßikr

Among the matters of religion, Divine remembrance is one matter

that is common among the ordinary people and special among the
selected people. It is for this reason that in the preceding chapter
the general conditions of àikr were discussed. Now in this chapter
we are going to deal with the special conditions of àikr, so that
every believer may have a sound knowledge of the subtleties and
intricacies of this magnificent work, and work only in the light of
knowledge to attain its goal.

Remembrance and Permission (àikr awr iàn)

Mu’mins should be fully assured of certainty in the established fact

that the secret of progress and success in Divine remembrance is
hidden in permission and consent and without which the door of
real spirituality does not open. This purport is evident from the
wisdom-filled teachings of the holy Qur’Àn that permission is
among the special principles of Islam, as God says in verse (24:62):
“Only those are believers, who believe in God and His messenger:
when they are with him on the occasion of a gathering, they do not
depart until they have asked his permission; those who ask for your
permission are those who believe in God and His messenger; so
when they ask for permission for some business of theirs, give it to
those of them whom you will, and ask God for their forgiveness”.

This blessed verse clearly demonstrates that to take permission

from the centre of guidance is not only among the characteristics of
true believers, but it is a special command to the Prophet to grant
permission to those of the believers from whom he wishes special
kinds of religious works. Further, he should also ask God for the
forgiveness of their sins, so that God may grant them success and
blessing in these deeds.

35
It is obvious that this permission pertains to those words and deeds
which are within the circle of the true religion, and in accomplishing
them there is God’s pleasure and the Prophet’s. This also establishes
the specification that it is not available to all, but is specified only
for those mu’mins who have believed in the true sense and who
obey the Prophet with heart and soul. Thus there should not be any
surprise if this is also an allusion to such a magnificent and lofty
matter as Divine remembrance (àikr-i IlÀhÄ). Certainly it is. This is
because only that àikr can be the means of the heart’s satisfaction
in which there is the permission of God’s messenger and his prayer.

Further, the brief purport of what God says in the verses of najwÀ
(seeking secret counsel) (58:12-13) in the Qur’Àn, is that during
the Prophet’s time, mu’mins used to ask the Prophet about secret
things in private or in whispers. This sheds light on many facts.
One of these is that from here are established the teachings of
ÌarÄqat, ÈaqÄqat and macrifat in addition to îarÄcat. Had this not
been the case, it would have been unnecessary for the Prophet to
take the trouble [to convey] those general teachings and guidances
which had already once been publicly placed before all Muslims
as the religious law. However, the Prophet in addition to collective
teaching, used to impart to all mu’mins the teachings of ÌarÄqat,
ÈaqÄqat and macrifat according to the status of their knowledge,
work and search. Had this special and individual teaching and
guidance not been given to these mu’mins in private, not only
would the spiritual and educational upbringing of some of the
intelligent and prepared mu’mins remain incomplete and imperfect,
but also a precious part of the Prophet MuÈammad(Ê)’s knowledge
and wisdom would have disappeared.

Thus it is narrated in reliable exegeses that quite often ImÀm cAlÄ

used to receive instructions pertaining to special religious sciences
from the Prophet through this way of seeking secrets. It is crystal
clear from this that those realities and recognitions which ImÀm
c
AlÄ(c) received from the Prophet have continued to be transferred in
the holy chain of Imams from the progeny of Prophet MuÈammad(Ê)
from one chest to another and are still present to-day in this world.
The special guidance and consent for Divine remembrance has

36
been among these secrets.

Regarding the contents of the abovementioned verses pertaining

to seeking secret counsel (najwÀ), one may think that the secrets
which the companions used to ask the Prophet in private, pertained
to worldly welfare and betterment, for the Prophet was not only
the guide to salvation in the hereafter, but he had to also guide the
Muslims in their worldly welfare and success. The answer to such
a notion is that the worldly welfare and success of Muslims cannot
be separated from the external and general guidance of religion,
because it was a collective and communal problem. Nonetheless,
it cannot be denied that in this secrecy there might have been a
few secrets of the worldly kind. However, apart from the wisdom
of the subject-matter of the verse of najwÀ itself, its exegesis also
shows that it is mostly related to religious matters, and particularly
it alludes to the secrets of the sciences (culÆm) and stages of
spirituality.

In this connection we should also reflect upon the wisdom-filled

verse (88:21): “O Messenger! Continue to remind them. Indeed,
you are but a reminder” (muàakkir). Thus, according to this
command it became necessary for the Prophet, in his blessed time,
to grant some selected mu’mins permission of Divine remembrance
(àikr-i IlÀhÄ) and to duly remind them practically of those realities
and recognitions which were meant to be remembered. “Remind”
in Arabic àakkir means ‘to remind’, ‘to make them remember’ and
‘to provide the means of the permission of remembrance’. Further,
Divine justice necessitates that this grace of the Prophet must
continue from his own time till the time of qiyÀmat (Resurrection).
This could be possible only if he had entrusted the guidance and
permission of Divine remembrance to his successor, so that it could
not be argued against God and the Prophet that their favours were
bestowed upon only the people of the period of prophethood.

Further, God says in the sÆrah of IbrÀhÄm (14:24-25): “See you not
how AllÀh coins a similitude: a pure Word like a pure Tree, its root
set firm, its branch reaching to heaven. It brings forth (gives) its
fruit at all times, by the permission of its Lord. So AllÀh sets forth

37
parables for people, in order that they may receive admonition.”

The key to the numerous great wisdoms hidden in this blessed

verse is hidden in the word “permission” (in Arabic iàn). It is in
the sense that this absolutely pure tree, despite the fact that its
fruit is ready in every season and at all times, can only give it to
someone when its Lord permits it to do so. Otherwise, it does not
give its fruit to anyone. This shows that either this pure Tree has
already been given the knowledge of permission and leave by God,
or it constantly continues to receive the luminous favour of and
guidance from God, in the light of which it understands well to
whom God wishes to give this fruit and to whom He does not wish
to do so.

It is mentioned in the ImÀmÄ íÄcÄ exegeses that ImÀm Jacfar al-

ÉÀdiq(c) was asked about the meaning of the “pure Tree” in the
abovementioned verse. He said: Here the tree means the one
whose root is the Prophet(Ê), the trunk cAlÄ(c), the Commander of the
faithful, the branches the Imams from their progeny, the fruit is the
knowledge of the Imams and its leaves are their faithful followers.

Gift of Ism-i a cÎam

It is a generally accepted fact that if God is called upon by any of

His names, He hears, and there is a kind of remembrance by every
name, which earns reward. Indeed, all of God’s names are beautiful
and great, yet despite this fact the concept of ism-i acÎam or the
Supreme Name is absolutely correct. The reason for this is that a
name is considered an ism-i acÎam which [is granted] according to
the requirement of the time and place and the stages of spirituality.

Thus when ÇaÐrat-i ¿dam(c), according to God’s command, came

out of Paradise it was not the case that he had forgotten all the
names of God. Rather, he did not know with certainty which one
of God’s names should be remembered with respect to the occasion
and need. Therefore God assigned the Name and perfect Words
for ÇaÐrat-i ¿dam(c) which were exactly in accordance with
his condition, and through which his repentance (tawbah) was

38
accepted, i.e., his spiritual and original status was restored.

If the Prophets’ states are duly pondered upon in the light of the
Qur’Àn, certainly it will come to light that on God’s behalf they were
assigned ism-i acÎam in accordance with their different situations.
Therefore, it is best known to God, the Prophet and the ulu’l-amr
(holder of Divine command) i.e., the Imam of the time, which
name should be assigned for a specific time and what should be
given to a mu’min. A vivid example of this is that if a non-Muslim
continues to remember all the names of God for forty years without
accepting the prophethood of Prophet MuÈammad(Ê), it is obvious
that he will not receive that light which is in the religion of Islam
merely through the [verbal] names of God. From this again the
fact becomes clear that ism-i acÎam is assigned for every needy
person separately. Thus had that non-Muslim, who remembered
all the names of God but received nothing, acted fully upon the
principle in God’s final religion that the first ism-i acÎam which he
should adopt is none other than the Prophet MuÈammad(Ê) himself,
he would have received everything.

ßikr and Intention

In the religion of Islam no word or deed is valid without the

sincerity of intention. Therefore one of the special conditions of
Divine remembrance (àikr-i IlÀhÄ) is the purity of intention, which
is to remember God with the intention of spiritual elevation, God’s
nearness and particularly of obtaining His pleasure. Contrary to
this, if one remembers and worships Him for any worldly purpose
they will have no success in it; and even if they do have some
success, they will have no benefit from it, in religion or in the next
world.

ßikr and Belief (caqÄdah)

Belief (caqÄdah) is the basis and foundation of faith and certainty

and the initial form, and in some senses is also itself faith (ÄmÀn).
Therefore, it is extremely necessary and essential that the àÀkir
must have firm belief [in religion], for the one whose belief is weak
39
cannot be successful in àikr. The one who does not believe becomes
a kind of atheist, and only those who have firm belief achieve every
kind of progress in religion.

ßikr and Purity (ÌahÀrat)

The holy Qur’Àn has emphasized external and internal cleanliness

and purity in numerous verses. In verse (2:222) it is said: “Truly
AllÀh loves those who repent and loves those who cleanse
themselves”. In this verse repentance comes first and then purity.
The wisdom of this is that as long as someone does not decisively
repent for their sins, neither can the heart be cleansed, nor can [mere]
external purity prove to be of use. Therefore, it is obligatory upon
mu’mins to always adopt the habit of clean living both externally
and internally.

ßikr and Vigil of the Night

The wise Qur’Àn praises the vigil of the night highly, that is,
remembering and worshipping God at night, particularly in
chapter 73 Muzzammil (the Enshrouded). The wisdom-filled and
understandable way it is praised, implies clearly that by forming
a habit of remembering and worshipping [God] at night, the
carnal soul is subdued and trampled, which results not only in the
constancy of the chain of Divine remembrance, but also in the
firmness and stability of the human intellect, knowledge and the
way of expression.

ßikr and Giryah-Æ zÀrÄ (weeping and crying)

Technically giryah-Æ zÀrÄ means weeping and groaning,

demonstrating weakness and humility with remorse for one’s
venial and mortal sins by a faithful servant in the Divine court; and
seeking pardon and forgiveness and guidance and mercy from it.
This mode of giryah-Æ zÀrÄ is not only the correct practical form of
repenting from all kinds of sin, but also the basis and foundation
of righteousness (taqwÀ) and humility and the best control of pride
and arrogance.
40
If one is not able to observe immediately the moral and religious
values of giryah-Æ zÀrÄ in the light of Qur’Ànic and spiritual
wisdoms, they should assess its reformative efficacy in the light of
serious philosophical and psychological literature, or at least they
should practice this wisdom-filled deed as an experiment and see
its results.

It is a different matter if mu’mins, despite struggling in giryah-Æ

zÀrÄ, cannot do it when it is needed. In such a case they should
vehemently feel that they are suffering from the spiritual disease
of “callousness”, which is the disease of undue hard heartedness
and absence of God’s fear. Those suffering from callousness cannot
ever progress in spirituality nor can they be called darwÄî.

The absence of tenderness and softness and burning and melting of

the mu’mins’ heart whilst listening to religious knowledge, during
Divine remembrance and hidden and open àikr, is never due to bad
luck, rather it is a result of their own sins. Therefore, it becomes
necessary for them to check minutely all their words and deeds,
habits and manners, repent for all venial and mortal sins and correct
and reform every bad habit.

Now let us reflect on the practical state and reality of giryah-Æ zÀrÄ –
how it resurrects a great reformative revolution in the human heart
and mind and how by its influence every intention, word and deed
is rectified. Thus, for example when a human being is born and
as long as they are an innocent infant their heart and mind remain
intact in their original and natural state as the Prophet has said:
“Every child is born according to the religion of nature, namely
Islam”. However, as they grow up gradually, partly because of the
wrong impressions of others and partly because of the desires of the
carnal soul, their natural heart becomes covered. As a result, their
original state is gradually concealed and ultimately their heart and
mind are concealed under numerous covers of rust and turbidity.
Now there is no remedy for this except that they should continue to
do giryah-Æ zÀrÄ as repentance, as well as yearning for the Divine
vision so that all these covers may be removed gradually and the
original and natural purity, splendour and brilliance of the heart’s

41
mirror appear [once again].

When mu’min servants do giryah-Æ zÀrÄ in God’s presence

repenting or yearning for the luminous vision with absorption and
eagerness, and pray imploringly, Divine mercy embraces them, and
by practising this every day their heart and soul become purified,
and they succeed in spiritual progress. It is worth reflecting and
understanding that were the human soul not dirty, rusty and filthy,
the Qur’Àn would have never said: “Truly he succeeds that purifies
it (the soul) and he fails that corrupts it” (91:9-10). The wisdom of
this blessed verse through its profound example awakens mu’mins’
zeal for their faith that their soul is buried under a heap of sins,
which should be uncovered and cleansed as soon as possible. This
most difficult task can be accomplished only through giryah-Æ zÀrÄ,
repentance, humility, Divine remembrance and worship.

Any intelligent person who understands that, in reality, they have

not become strong and sturdy in the path of spirituality but are as
yet only suckling babes, should continue to do giryah-Æ zÀrÄ for
their spiritual upbringing and inner growth, so that the nurse of
Divine light may take them and start miraculously fostering and
bringing them up.

Those true mu’mins who are progressing spiritually when they

engage themselves in the luminous cibÀdat late at night after
profound giryah-Æ zÀrÄ and praying in the form of supplication and
reciting manqabats and ginÀns, their sacred remembrance becomes
luminous and miraculous and the ocean of true love surges in their
hearts and by adopting this successful principle, every day a new
magnificent spring manifests itself in their garden of spirituality.

There is no doubt that in giryah-Æ zÀrÄ are hidden not only

the meanings of repenting for mistakes and sins and seeking
forgiveness, but also the ardent and acceptable prayer for the
progress and firmness of faith and certainty and protection from
future dangers and calamities.

The wise Qur’Àn has prohibited weeping even on the occasions

42
of the greatest losses and severest afflictions and calamities, and
commanded to bear every difficulty and calamity with patience and
stability. On the contrary, the giryah-Æ zÀrÄ of the Prophets, Imams
and the first-grade mu’mins, which they used to do for the sake of
spiritual progress and Divine vision, has been exceedingly praised.

Another special characteristic of true mu’mins mentioned in the

Qur’Àn is that when they used to weep for the zeal of faith they
used to fall in prostration on their chins (17:109). Certainly this is
the extreme limit of humility according to God and consequently,
the Lord of the worlds showers His infinite mercies and blessings
upon them.

Another wisdom of giryah-Æ zÀrÄ is that when human beings are

yet suckling babes, they cannot utter anything. That is, they are
apparently mute and speechless. But in fact, this is not so. For,
human beings, despite being babes (infants) are indeed the cream
of creation (aîrafu’l-maðlÆqÀt). Therefore the Lord of the world
endows the child with the faculty and capacity of weeping if it
needs anything. This weeping of the child implies every kind of
seeking help, which the kind mother understands easily, continues
looking after it in every respect in bringing it up.

In short, by doing giryah-Æ zÀrÄ in the Divine presence, the carnal

desires and false notions of mu’mins are utterly obliterated for
the time being; the essence of Divine remembrance and worship
flourishes; and practising this repeatedly a wise mu’min benefits
satisfactorily.

ßikr and Prayer (DucÀ)

In connection with the subject of àikr it is very appropriate to

mention some basic and essential points about prayer, such as:
What is the importance and benefit of prayer?
Which times and occasions are appropriate for it?
What should be its procedure? etc., etc.

It should be understood that prayer is mu’mins’ valuable capacity

43
and their best strength. It is not common to all human beings; it is
special only to mu’mins. By studying the Qur’Ànic verses related
to the subject of ‘Prayer’, it becomes clear that it is extremely
necessary for the people of faith and they should benefit from
it every time and on every occasion, particularly, when they are
confronted with arduous deeds and difficult tasks. Also at the start
of all work one should pray in the presence of God with giryah-Æ
zÀrÄ, humility and indigence, for true mu’mins’ prayer is not in vain.
It is in the sense that, first of all the purpose for which they were
praying will be fulfilled immediately or after some delay. If God
does not consider attaining this purpose in favour of the mu’min,
the benefit and fruit of the prayer is received in other forms, such as
forgiveness of sins, release from carnal desires, liberation from bad
habits, good grace, eagerness for worship (cibÀdat), cleanliness of
heart, sharpness in understanding and comprehension, forbearance
and humility, seriousness in conversation, patience and peace, zeal
for knowledge, interest in religion, salvation in the hereafter, etc.,
etc.

Thus, very fortunate are those mu’mins who are used to praying for
the spiritual and unseen help of God in all their good deeds. For
instance, when they lay themselves down at night after being free
from their business and worship and servitude, they pray that may
God protect and guard them from every evil and calamity during
their sleep, and may He awaken them on time to achieve the felicity
of the luminous worship (cibÀdat). When they wake up on time,
they thank God with extreme pleasure and happiness and pray that
may their entire day pass in Divine remembrance and good deeds.
When they prepare for àikr, they engage in supplication slowly in
their own tongue and in their own language and then they engage
in giryah-Æ zÀrÄ, conceiving on one side the immense mercy and
grace of God, the Compassionate, the Merciful, and on the other
side their extreme spiritual indigence, poverty, backwardness,
sinfulness, negligence, laziness, ignorance, and in the state of
giryah-Æ zÀrÄ and contrition and in the state of burning and melting
they place the forehead in supplication before God and implore that
may He, the Omnipotent, help and support them miraculously.

44
It should be borne in mind that mu’mins can, apart from their
personal prayer, expect benefit from the prayers of others too,
such as the prayer of the Prophet, the prayer of the ulu’l-amr, i.e.,
the Imam and from the individual and collective prayers of other
mu’mins. However, it is impossible for a mu’min to benefit from
prayer without fulfilling its conditions, which are the attributes of
righteousness and faithfulness. In other words, only a person who
is a practical mu’min can benefit from all aspects of prayer. Or,
in short, in order to benefit from all kinds of prayer there is one
condition, and that is obedience [to God, the Prophet and the Imam
of the time], whereas in the case of disobedience no prayer can be
beneficial.

Regarding the consequences of disobedience, we must duly ponder

on the story of Prophet NÆÈ(c) in the Qur’Àn. With what desire had
he interceded with God for the salvation of his disobedient son!
Was not the spirit of prayer (ducÀ) hidden in such a desire, while
prayer implies a desire? But despite the fact that ÇaÐrat-i NÆÈ(c)
was a great prophet, his intercession and prayer was not accepted,
for prayer is acceptable only if its conditions are fulfilled. On the
other hand, ÇaÐrat-i NÆÈ(c) cursed the unbelievers of his time and
they drowned and perished, because the conditions for his curse
against them had been fulfilled, and thus his curse was effective.

To sum up, a prayer, our own or others can be beneficial only if

its conditions are fulfilled. In short, not to use all those numerous
capacities and faculties which God has endowed a mu’min with in
the most comprehensive way; and to consider others responsible
for one’s own duty, to form a habit of indolence and slothfulness
and laziness and idleness, and to escape from one’s entrusted duties
is indicative of great ingratitude, and is a great sin.

ßikr and Diet

Mu’mins who wish to reach the spiritual treasures of Divine

remembrance have to be very careful about the manners related to
it. Among these manners is that they have to ensure with great care
that the things which they eat and drink are lawful and permissible

45
in accordance with the MuÈammadan law. Mu’mins never eat
unlawful things. They always eat and drink only lawful things, and
even in lawful things they are very careful. That is, they do not fill
their stomach with food, lest laziness, inattentiveness and sleep gain
the upper hand during àikr and worship (cibÀdat). They particularly
keep this in mind in the evening, so that they may rise on time
in the night for Divine remembrance and are able to continue the
chain of àikr with all their heart. Otherwise, numerous obstacles
and obstructions continue to be faced during the àikr.

ßikr and Sleep

As it is utterly necessary for mu’mins engaging in àikr to be cautious

and moderate in their eating and drinking habits, so too they have
to be careful with regard to sleeping, because the spirit of faith
becomes very weak due to lying down for a long time in the state
of sleep. It is because sleep is a kind of death, in which neither the
angelic faculties nor the spirit of faith can remain. This is why in
the Qur’Àn, praising the pious it is said: “They are in the habit of
sleeping but little of the night” (51:17). There is a great Divine
wisdom even in this short sleep, for to a great extent the heart and
the mind of a human being becomes estranged from worldly ideas
and thoughts of the whole day; at the same time fatigue is removed
and the temperament becomes fresh. Therefore, one should lie
down for a while and sleep peacefully. If there is no compulsion
to engage in any special work, one should sleep on time at night
and should wake up at the fixed time without any delay. However,
it is a different matter if occasionally the assembly of Divine
remembrance continues from evening until morning, which is
alluded to in the Qur’Àn in verse (76:26).

If it is asked: “Is it not better that a mu’min, instead of getting up

in the night, very early [before dawn] to do cibÀdat, should perform
the same amount of it or more before going to bed, and wake up late
in the morning?” The answer is that such a practice is not correct
for several reasons. First, God does not command so. Secondly,
as mentioned above, by sleeping all night long, the mu’min’s
spirit becomes weak. Thirdly, the cibÀdat which is performed

46
after sleeping for a while is exceedingly better than that which is
performed in the evening, because in doing so a great part of the
worldly notions and thoughts vanish from the human heart and
mind. It is for this reason that in the chapter Muzzammil (73) it is
commanded to sleep for a while and then to get up for cibÀdat. This
is why seeking forgiveness in the early hours of dawn, is regarded
as the sign of righteousness (51:18).

ßikr and Knowledge

ßikr is like travelling and knowledge and guidance are like light
and sight. Thus if in accordance with the command of “Travel in
it” (34:18), one wants to travel in the spiritual world within oneself,
walking through it with àikr, then one needs not only the eye of
religious guidance but also the light of knowledge of certainty
(cilmu’l-yaqÄn). This is because when a person wants to travel
through a country from one destination to another, they can travel
easily and pleasantly only if there is light. Without light they cannot
walk in the darkness of night, and even if they walk in the darkness
to some extent like people who are blind, they can neither enjoy the
natural scenes on the way nor can they derive as much happiness
from such a journey as they would in the light, nor can they become
aware of the signs of their destination, nor can they acquire any
experiences and information from such a journey.

Further, it is necessary to know the reality that the perfect certainty

which is the highest recognition (macrifat) is in three stages: The
first is the stage of the knowledge of certainty (cilmu’l-yaqÄn), the
second that of the eye of certainty (caynu’l-yaqÄn), and the highest is
the stage of the truth of certainty (Èaqqu’l-yaqÄn). This proves that
it is not possible to reach the eye of certainty which is the place of
spiritual observations, without the knowledge of certainty. Again
it is impossible to reach the truth of certainty without reaching the
stage of the eye of certainty. Thus it is evident that without special
guidance and religious knowledge there is no progress in àikr.

47
ßikr and Time

It has been commanded in various verses in the holy Qur’Àn to

remember God abundantly. That is, God should be remembered and
worshipped as much as possible at all times of the day and night.
On the other hand night-time is considered more appropriate and
more suitable for àikr (73:6), and the reason for this has also been
explained that during the daytime one remains greatly occupied in
[worldly] work (73:7). By pondering on both holy verses, we come
to the conclusion that when God says to remember Him abundantly
day and night, it implies the abundant remembrance (àikr-i
kaâÄr) which is easy and general; and that when He emphatically
commands to remember (Him) in the early hours of the morning, it
implies the hidden remembrance (àikr-i ðafÄ) and the remembrance
of heart (àikr-i qalbÄ), which is difficult and special. However,
when it is said addressing the Prophet: “Lo! You have by day a
chain of business” (73:7), this never means that the Prophet had
no time during the day for Divine remembrance and worship
(àikr-Æ cibÀdat), while he himself was the embodiment of àikr i.e.,
the luminous remembrance used to automatically continue in his
forehead. Rather, this verse by this allusion, means that the àikr
conducted during the day is considered as the general remembrance
(àikr-i cÀm) and àikr at night as the special remembrance (àikr-i
ðÀÊ) so that during the daytime, mu’mins who belong to different
walks of life, easily remember God as much as possible according
to their capacity and simultaneously perform their duties. At the
special time of the night they should engage in the special àikr with
complete confidence and full attention, so that the special cibÀdat at
night may draw support and strength from the general cibÀdat of the
day, so that a special centre of Divine remembrance and worship
may be established and the mu’mins may continue to look at it for
spiritual and luminous results.

[For example] A very noble and righteous merchant is engrossed

in his business. His business is flourishing. There is a big crowd of
customers in his shop and a respected friend is sitting beside him.
The merchant is conversing peacefully and gently sometimes with
his friend and sometimes with the customers. When he turns his

48
attention to a customer or to something else, his friend never feels
that he discontinued the conversation with him and distracted his
attention from him. For they have a mutually deep friendship and
profound confidence in each other. Therefore, the respected friend
is happy that the entire work of his friend is perfect and his shop
is thriving with business. This is an example of the fact that true
mu’mins along with their worldly business can remember God with
any name and if such a general remembrance discontinues, it does
not matter.

ßikr and Occasion

A true mu’min should also know that in addition to fixed special

and general times there are sometimes special occasions in which
it is important to increase the àikr more and more. Thus when God
wants to try mu’min servants by afflicting them with a calamity, the
wise mu’mins are availed a special opportunity which they should
not lose. For, according to Qur’Ànic guidance there are three things
hidden in every calamity, which are: blessing, mercy and guidance
from God and which are available to those patient ones who say:
“Verily! We belong to God and to Him we are returning” (2:155-7)
and then continue His remembrance.

It is known to everyone that the most powerful and cunning enemy

of religion is our own carnal soul, which continues to create
numerous obstacles in every good deed, particularly in Divine
remembrance and worship, and which never tires from hostility,
enmity and evil attempts at which it mostly succeeds. However,
there are certain special occasions, during which mu’mins may
easily subdue their carnal soul. These occasions are the times of
calamities and afflictions, in which the carnal soul is left despondent
and helpless in the state of affliction. Thus on such occasions,
Divine remembrance and worship can subjugate and trample the
carnal soul and can reach a further stage.

Another golden occasion to subdue the carnal soul is to listen to

conversation of true knowledge and Divine love, in which the
mu’min’s spirit of faith and intellect becomes happy, delighted,
49
and powerful. At such a time, the carnal soul’s control loosens
and becomes weak. On such an occasion success is achieved by
continuing àikr for some time.

50
 CHAPTER VI

The Method or Procedure of ßikr

It is certain that nothing whether religious or worldly, external or

internal, exoteric or esoteric, spiritual or physical, subjective or
objective, can be accomplished without a method or procedure.
Therefore, in this chapter, essential points and useful information
are provided about Divine remembrance (àikr) so that those who
perform it may receive help from them.

Regularity in ßikr

Natural law demands that in order to achieve an object, one has to

undergo hardship regularly and without which there is no success.
Thus, with respect to Divine remembrance the real and correct
discipline is that there should be no disruption due to any reason.
It must be practised at fixed times with punctuality and without
avoiding any kind of difficulty, as God says: “And those who
strive in Us, We surely guide them to Our paths, and verily God
is with those who do good” (29:69). It is known to all, that God’s
path, the true religion (dÄn-i Èaqq), is one only. Therefore what
is mentioned here: “We surely guide them to Our paths” means
that although the path of God is one, it has many forms, such as
faith, certainty, righteousness, fear of God, knowledge, good deed,
sincerity, justice, beneficence, humility, love of God, obedience,
patience, gratitude, worship, submission, contentment, etc. All
these are such attributes of righteousness and faithfulness that each
of them stands for some form of the right path, because they are
all mutually bound and connected and in the depths of meaning
they are all as one reality. It is for this reason that in different
subjects of the Qur’Àn, the excellence of each of these attributes
of faith has been described in such a way that the same attribute
is everything. This is true, and there is wisdom in it, but internally
all other attributes are also attached to it. This means that when

51
mu’mins are accustomed to performing àikr and spiritual exercise
with devotion, God, through His infinite mercy, will grant them all
the attributes of faith (mu’minÄ) and the spirituality and luminosity
of all those attributes will be revealed to them. This is the meaning
of God showing His paths.

Internal Senses (ÈawÀs-i bÀÌinÄ)

The wise Qur’Àn in verse (2:18), censuring disbelief and rejection

and their consequences, says: “They are deaf, dumb and blind and
they do not return (to their origin)”. It is also said about them in
verse (2:171): “They are deaf, dumb and blind and they do not have
any intellect”. Thus in this command of God, where with respect
to internal senses the despondency and deprivation of the infidels
is mentioned, the attention of Muslims and mu’mins is drawn to
the hope of (Divine) mercy, indicating that they are apart from the
infidels in this command. It is because of this that they can perform
Divine remembrance and worship with the heart’s tongue; they
can listen to guidance with the heart’s ears and they can observe
the Divine wonders with the heart’s eyes, the purpose of which is
to acquire intellect, understanding, knowledge and wisdom, the
purpose of which in turn is to return to God.

The Heart’s Ears

It is also necessary to recognize the heart’s ears in the initial stage

of Divine remembrance. Novice àÀkirs should therefore remain
sitting calmly for some time in a place where there is no sound at
all. Then they should carefully turn their attention towards the heart
and mind and in addition to remaining silent with their tongue, they
should not say anything in their heart. Whilst being silent internally
and externally, all of sudden, unconsciously dispersed thoughts
will begin to occur in their minds. These are the insinuations of the
carnal soul, which are also called ÈadÄâ-Ä nafsÄ. To hear these is not
only a proof of the existence of the heart’s ears, but also indicates
the fact that just as the voice of evil can occur in the heart, in the
same way the voice of good can also occur in it.

52
Although the voice of the carnal soul is next to nothing, nonetheless
it intrudes in this experiment of silence, which the heart’s ears heard
in a state of extreme calm. These same insinuations of the carnal
soul continue to obstruct during Divine remembrance and worship,
hearing which mu’mins feel greatly perplexed and vexed. However,
they should not be disappointed, for after advancing further the
conversations of the intellect and [heavenly] love can also be heard
in the same way.

The Heart’s Tongue

Prior to starting any exercise of remembrance of the heart (àikr-i

qalbÄ) it is essential to be aware of the heart’s tongue and its voice,
because unless this is done, it is extremely difficult to perform
Divine remembrance with the heart. Thus one way of understanding
the state and reality of the heart’s voice or the conscience, is that
the novices should continue to recite a small sÆrah or a verse of
the Qur’Àn, or any of God’s names in the heart for some time,
restraining their (external) tongue. Simultaneously, they should
continue to listen to the voice of the heart’s tongue with the heart’s
ear. They will ascertain that whatever they were reciting in this
experiment was not by the external tongue but rather by the internal
tongue, that is, this was the voice of the heart’s tongue which they
were hearing through the heart’s ears. This means that the heart too
has a tongue, which is different from the external tongue and with
which the heart’s remembrance is performed.

The Heart’s Eye

In connection with Divine remembrance, it is also necessary

to search for and experience the existence of the heart’s eye
and spiritual observations, because without the affirmation and
recognition of the internal senses, let alone its progress the state of
the denial of spirituality begins to take root. Thus the search for and
experience of the heart’s eye should be made by the beginner àÀkirs
by sitting on the special seat of àikr free from care and thoughts,
and for some time closing their eyes and then directing their
attention towards the world of imagination (cÀlam-i ðayÀl) (i.e.,
53
their inner world). They should then choose five of God’s names
and conceive the writing of each one. That is, they should see the
written forms of these names and read them. If they are illiterate,
they should conceive that somebody is reading the holy Qur’Àn in
front of them and they should try to see who that person is, what his
clothes are like. Further, they should conceive some other people
and see whether the face which they want to see comes in front of
them. Or they should conceive some fruits or flowers, and so on.
There is no doubt that they will be able to conceive many things
in this way. That is, they will be able to bring whatever they want
into their imagination and observe it spiritually. However, in the
beginning the spiritual light and heart’s sight, or insight will be very
dim, rather next to nothing. Anyhow from this is estimated that this
is the preliminary form of seeing with the heart’s eye and which, if
on the one hand proves the existence of the heart’s eye, on the other
establishes the existence of the world of spirituality.

ßikr and Fear of God

Divine remembrance (àikr) becomes very easy if there is the due

fear of God in the believing àÀkirs’ heart. Fear of God is artificial
as well as real. Artificial fear is what the àÀkirs create according
to their understanding, which is useful to some extent but is not
lasting. The real fear of God is taqwÀ, i.e., lasting righteousness. If
the àÀkirs are righteous the miraculous state of God’s fear occurs to
them from the beginning of Divine remembrance (àikr-i IlÀhÄ). In
such a case, the question of the occurrence of numerous thoughts
and of recurring discontinuity in the chain of àikr do not arise at all,
because Divine aid and help is hidden in this form of the real fear
of God, by virtue of which the chain of àikr continues smoothly and
thoroughly in the strong grip of the heart’s tongue and ear.

When the mu’mins obey God in every thought and imagination

and in every word and deed and accustom themselves to fear His
disobedience, necessarily during the àikr too, profiting from this
state of fearing God, they can easily advance the chain of àikr
safely and soundly, as the Qur’Àn says: “AllÀh has revealed the
best Word in the form of a Book, equivocal and repeated. (From

54
its remembrance) do creep the skins of those who fear their Lord;
then their skins and their hearts do soften to AllÀh’s àikr” (39:23).
If this ‘best Word’ is the Qur’Àn on one hand, on the other it is
the Supreme Name (ism-i acÎam), while the ism-i acÎam is the
spirituality and luminosity of the Qur’Àn itself. Every Supreme
Name with respect to being a bearer of numerous realities and
recognitions is equivocal (mutaîÀbih) and is called “repeated”
(maâÀnÄ) because of repeating it in àikr. The reason why only the
skins of righteous people creep from its àikr is that those billions of
cellular souls which are asleep in their bodies have the capacity to
wake up all of a sudden by the voice of Divine remembrance. This
state is commonly called “goose-flesh”. However, for those who
are not righteous no such state occurs to them, whereas their skins
certainly do creep from worldly and material fear.

It is evident that the àikr shines from righteousness and God’s fear,
for by virtue of this the àikr adheres to the heart’s tongue and starts
moving smoothly and its echo in the heart’s ears is very melodious.
For the true meaning of God’s fear is to always remain pure from
the impurity of sins, and in remaining so the miracle of God’s fear
guides the one who remembers.

ßikr and Hope

One hidden power of believing àÀkirs’ faith is they should have hope
of Divine mercy and should not be disappointed, for despondency
from God’s mercy is blasphemy. Just as there is betterment and
excellence for the people of faith in God’s fear, so there is their
well-being and success in hope for (His) mercy. Thus various
Qur’Ànic verses imply that faithful servants (of God) should have
hope and yearning in their heart for Divine mercy, and for which
they should work hard.

ßikr and Humility

The greatest wisdom of believing àÀkirs is to create the state and

attribute of humility in themselves, not only before and during àikr,
but also forever. For humility is the initial form of real love and its
55
prelude. It is humility in which there is the guarantee of escaping
from pride. It is humility without which, Divine help, guidance and
mercy do not even come close. Therefore, it is necessary for the
àÀkir to adopt extreme seriousness and humility so that miraculous
attraction and appeal in the voice of àikr and light before the inner
eye may be created.

Natural (Divine) law has always been such that it nullifies the
person who considers himself something, and exalts and elevates
the person who considers himself nothing. Thus, it should be
known that the secret of the àÀkir’s success is hidden in humility
and submissiveness.

ßikr and Love

Divine love alone is that stage and station of spirituality where the
àÀkirs can duly rid themselves of the numerous insinuations and
false thoughts of the carnal soul, as indeed Divine love is such a fire
which burns and consumes all thoughts and notions except Divine
remembrance. True love is itself the original and practical form
of Divine love, in which the true lover becomes the embodiment
of àikr from head to toe. Why not, whereas love is like a kind of
extremely sweet pain of the heart and the participation of the entire
body in any of its pain is but natural. For love is called that state
of the heart and mind in which remembrance of the beloved and
yearning for union is at its climax. It is obvious that it is that heart
and mind, which govern and rule the external and internal [aspects]
of the body. In short, at the stage of Divine love, in addition to the
soul, the body also engages in it.

It may be asked how love, which is just a state of mind and heart,
can affect, compel and subjugate the entire body? The answer is
that human beings’ anger is also a mere mental state, but they fly
into a passion because of it and start shivering. Similarly, when
they suffer from the extreme feeling of shame among people, all of
a sudden their faces become pale and owing to shame they tremble
and perspire, dripping with sweat. If they are happy, their faces
shine with happiness, and if sad, they shrink, being dejected. All

56
these are nothing but states of the mind and heart. However, the
main point as we mentioned above, is that the entire body of a
human being is ruled or governed by the heart and mind. In other
words, the human body is under the influence of the animal soul,
the animal soul under that of the rational soul, and the rational soul
is affected by the intellect. This proves that the waves (currents)
of the conscious state which occur within the heart and mind of
human beings run through their entire body. Thus at the stage of
love, the way the state of the body of the lover àÀkir changes by
virtue of realisation (consciousness) of Divine love, and the way
the lover becomes the embodiment of àikr from head to toe, is a
reality. Thus, a mu’min should have recourse to true love in all the
difficulties of àikr. Its permanent method is that the true love should
be given paramount importance among the manners and conditions
of Divine remembrance (àikr-i IlÀhÄ) and among all attributes of
righteousness and faithfulness.

ßikr and Attention

Regarding attention towards àikr we have already explained some

important points previously. Yet, some more necessary points are
going to be explained here as well. As mentioned earlier, there
are three special powers of the heart – ear, tongue and eye –
and without these three powers of the heart it is difficult to give
complete attention towards àikr. Thus, by putting pressure on the
heart’s tongue one should continue the àikr, continue to listen to
the àikr with full attention and compel the heart’s eye to continue
gazing at the spiritual writing of the àikr; and the eye should not
neglect this duty even for a second. This is paying perfect attention
towards àikr. Now in this very state, through the exercise of will-
power, you should create more and more the state of humility in
your heart. That is, you must continue to weep and pray in the
innermost of your heart before God, that may His miraculous
spiritual help embrace you so that the attention of the three powers
may last towards àikr, and the clouds of negligence and oblivion
disperse. Thus, by the continual exercise of this practice you should
remain hopeful and not be despondent about success in it.

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Speed of ßikr

Here a very important question arises about the speed of àikr. What
should be the speed of the heart’s àikr? Can it be measured? This is
such an important question that no wise àÀkir can afford to neglect
it. Thus, it should be understood that according to an allusion in the
sÆrah LuqmÀn the speed of àikr should be moderate, i.e., neither
too fast nor too slow, as that of travellers walking to a destination
with a moderate speed. However, when the travellers face a danger
on the way, such as the possibility of robbers, rain, the falling of
stones from mountains, being chased by a powerful enemy or if
the darkness of night is approaching, they have to necessarily walk
fast. The same applies to a traveller along the path of spirituality. If
the chain of àikr discontinues, or if thoughts of various types occur,
or if there is drowsiness or laziness, or if there is the domination of
Satan and of the carnal soul, the speed of àikr should be increased,
pressing down upon the temperament through will power. An
estimate of this speed is that if the ism-i acÎam consists of four
letters, it should be repeated approximately ten thousand times in
one hour. This means that in three minutes forty five seconds such
a name should be repeated approximately six hundred and twenty
five times. This is an estimate for a quadriliteral word only.

Chain of ßikr

To perform the àikr of the heart at the fixed time with due
importance, it has to be connected and consecutive, and for which
the correct pronunciation [of the Word of àikr] is very necessary.
Its correct pronunciation is possible if it is continually recited with
the heart’s tongue with full attention and strong grip, and is listened
to with the heart’s ear. However, if the word is not pronounced
properly and is not listened to with total and perfect attention
by the heart’s ear, the chain of àikr becomes discontinuous. For
instance, in external speech the tongue slips only when the grip
of the speaker is loosened over his attention. That is, speech and
conversation become incoherent when any of the speaking and
hearing powers become lazy. It is only the hearing faculty that
detects a slip has occurred in the speech, or such and such words
58
were not pronounced properly.

Thus it is the duty of the heart’s tongue and ear to keep the chain of
àikr continuous and to protect (guard) it from the lapses of forgetting
it from moment to moment. That is, the tongue should pronounce
each link, i.e., word of the chain of àikr clearly, and the ear should
continue to listen to it with great attention. In fact, attention should
be paid to it even with the eye of the heart, so that there should not
be any discontinuity in the chain of Divine remembrance.

If mu’mins’ chain of àikr of the heart discontinues again and again

despite the efforts made, the reason for this is either ignorance or a
sin has been committed. Therefore, they should cure both diseases.
That is, along with repentance and righteousness, they should also
obtain the necessary knowledge pertaining to àikr, so that they may
succeed in making their àikr connected and consecutive.

ßikr and Effacement

When real mu’mins start to perform àikr properly after accomplishing

all related manners, a state of unrelatedness occurs in their mind,
that is, neither the state of dream nor that of wakefulness, rather
it is the state of effacement, which is also called selflessness.
In this state everything – external as well internal – is effaced
from the mind and consciousness of the àÀkirs, except the àikr,
which remains and continues. In this state the àÀkirs also forget
themselves altogether. They do not even know where they sit nor
which place it is, whether it is home or outside. They do not feel
whether their body exists or has vanished, or whether it is lost. If
such a state pervades the beginners, they should be sure that they
are progressing in spirituality. If not, it should be understood that
this failure is due to their own deficiencies and mistakes and not
due to any other reason.

59
 INDICES

60
 Index of Qur’Ànic Verses

2:18 . . . . . . . . . . . . . . . . . . 52 51:18 . . . . . . . . . . . . . . . . . 47
2:37-38 . . . . . . . . . . . . . . . . 15 54:22 . . . . . . . . . . . . . . . . . 17
2:106 . . . . . . . . . . . . . . . . . 12 54:32 . . . . . . . . . . . . . . . . . 17
2:124 . . . . . . . . . . . . . . . . . 16 54:40 . . . . . . . . . . . . . . . . . 17
2:155-157 . . . . . . . . . . . . . . 49 55:78 . . . . . . . . . . . . . . . . 154
2:171 . . . . . . . . . . . . . . . . . 52 58:12-13 . . . . . . . . . . . . . . . 36
2:200 . . . . . . . . . . . . . . . . . 23 59:19 . . . . . . . . . . . . . . . . . 12
2:222 . . . . . . . . . . . . . . . . . 40 65:10-11 . . . . . . . . . . . . . . . 18
2:245 . . . . . . . . . . . . . . . . . 18 73:2-3 . . . . . . . . . . . . . . .40,47
3:103 . . . . . . . . . . . . . . . . . 25 73:6 . . . . . . . . . . . . . . . . . . 48
7:11. . . . . . . . . . . . . . . . . . . 11 73:7 . . . . . . . . . . . . . . . . . . 48
7:54 . . . . . . . . . . . . . . . . . . 21 75:17-18 . . . . . . . . . . . . . . . 17
7:96 . . . . . . . . . . . . . . . . . . 21 76:26 . . . . . . . . . . . . . . . . . 46
7:172 . . . . . . . . . . . . . . . . . . 9 88:21 . . . . . . . . . . . . . . .10,37
9:103 . . . . . . . . . . . . . . . . . 18 91:9-10 . . . . . . . . . . . . . . . . 42
11:48. . . . . . . . . . . . . . . . . . 15
13:28 . . . . . . . . . . . . . . . . . 19
14:24-25 . . . . . . . . . . . . . . . 37
16:43 . . . . . . . . . . . . . . . . . 10
17:109 . . . . . . . . . . . . . . . . 43
19:31 . . . . . . . . . . . . . . . . . 16
24:55 . . . . . . . . . . . . . . . . . 20
24:62 . . . . . . . . . . . . . . . . . 35
27:8 . . . . . . . . . . . . . . . . . . 16
29:69 . . . . . . . . . . . . . . . . . 51
31:19 . . . . . . . . . . . . . . . . . 58
34:18 . . . . . . . . . . . . . . . . . 47
35:10 . . . . . . . . . . . . . . . . . 30
36:78 . . . . . . . . . . . . . . . . . 11
39:23 . . . . . . . . . . . . . . .54-55
41:33 . . . . . . . . . . . . . . . . . 30
50:9 . . . . . . . . . . . . . . . . . . 21
51:17 . . . . . . . . . . . . . . . . . 46
61
 Index of AÈÀdÄâ

• Die before death

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3

• Every child is born according to the religion of nature, namely

Islam
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .41

Index of Sayings

ImÀm Jacfar al-ÉÀdiq(c)

• Here the tree means the one whose root is the Prophet(Ê), the
(c)
trunk cAlÄ , the Commander of the faithful, the branches the
Imams from their progeny, the fruit is the knowledge of the
Imams and its leaves are their faithful followers.
............................................... 38

62