The Art of Spiritual Praxis

Ayatollah Nekounam's books

The Principle: Union with the Divine through Trust

The path is solely for the purpose of achieving union with the Divine. Union is the result of knowledge and mysticism and their actualization. Union with the Divine is only attained when the seeker places their trust in God and turns away from everything else. One who reaches union with God finds inner purity. The cup of the heart of such a seeker, in its purity, holds nothing but God and their heart is not attached to anything other than the Divine. This individual is purified from everything but God, and the prosperity of their existence and attachment lies in the Divine; their heart is the heart of the Divine. Speaking of these stages is merely discourse, but achieving them is difficult and requires true effort and effectiveness.

Trust in the Divine has different levels, the least of which is the assurance of sustenance. One who says, “If the earth turns to clay, the sky to copper, no plants grow from the earth, and no rain falls from the sky, God will still provide for me,” and truly has no concern about this, their trust in the Divine is limited to their stomach, and even animals have this kind of trust. However, even this is not befitting for a person who is satisfied with one meal and hungry with another, weak with one meal, and belching with another. This does not align with their true nature, and even hearing such words brings illness or contamination in the form of inactivity or a lack of success.

Trust in the Divine and reliance on Him are not incompatible with exertion and effort, and one should not abandon their work on this pretext. The dervishes wear long robes as a symbol of their abandonment of work; because a long robe is suitable for someone who has renounced their labor.

Trust in the Divine does not imply withdrawal from people, and it is not contradictory for a seeker to maintain the same union with God in their solitude as they do with God’s creation in public.

The core of the purity of the heart is having trust in God. The purity of the inner self is the most important energy source for a seeker on their path and in traversing the stages and states. The purity of the heart is formed through trust in God and turning away from everything else. A seeker who reaches this purity will have nothing but God within them, and their heart will be a barren desert towards anything other than God. In this state, if they love, it is solely for God, if they strive, it is only for God, and if they have union, it is solely with the Divine.

Purity of the inner self is of two types: descending and ascending. Descending purity is special to the beloved ones, whose hearts are naturally pure and this purity is a gift from God; there is no possibility of acquiring it. All their possessions are divine gifts. However, purity of the inner self also exists in some non-human phenomena. For example, among stones, agate, turquoise, peridot, and ruby possess descending purity.

The second type is ascending purity. Seekers of love possess this type of purity. Among phenomena, the stone of the mountain that is ground to create marble has ascending purity. Lovers are purified through the divine tools of creation, while the beloved are filled with divine purity.

Whether a person of knowledge is a lover or one of the beloved, whose inner purity is descending, requires testing, and based on that, a seeker can determine their guide.

In any case, one who has neither union with the Divine nor inner purity does not have the means to walk the path, and indeed, the market of fantasy, delusion, and false claims, which are accompanied by the whirlwind of self-conceit, mercantilism, trumpets, clubs, shawls, and cloaks, is always bustling. In any case, a seeker is one who possesses a purified heart, and one whose heart is tarnished with worldly attachments cannot be a true seeker.

Trust in the Divine, inner purity, and union with Him are strengthened by remembering and following the guidance of a mentor, not by clinging to prayer beads or indiscriminately mentioning His name. Such a person must organize their worldly affairs, completely fulfill the rights of others, turn away from anything but God, and leave no duality in their heart. Only then can they reach trust, which is the result of inner purity. Purifying the heart and brightening it with the removal of worldly concerns, duality, and impurity, and reaching unity and cohesion can be achieved through remembrance; though reaching such a horizon is not easy. However, not seeing the ‘other’ does not mean neglecting creation, as fulfilling the rights of others requires seeing them.

It is difficult for a seeker to pass the ball and direct it towards the earth of God, placing it solely in the house of God. But if they do, then inner purity matures and grows within them.

The Principle: The Decay and Annihilation of the Seeker

The motto of mysticism is: “One prosperous city is enough, and that is the Divine.” A seeker is someone who seeks to negate every kind of perfection from themselves. They wish to lose everything, including themselves. The distinction of mysticism from other sciences lies in this concept. Practitioners of any profession, craft, or science, as well as scholars of any field, seek construction, possession, and adornment. However, mysticism seeks the decay of the seeker, recognizing only one prosperous city, which is the Divine, and for the mystic, that is enough. This is why mystics are called ‘the ruined ones.’ The seeker becomes ruined when God places trust in them, and if God were to entrust them with the entirety of His divinity, they would not claim anything for themselves! Even if, hypothetically, God entrusted them with His full divinity, they would not covet it or extend their hands towards it. Those who seek healing in mysticism are weak and shallow mystics who have faltered at this stage. Imagine you have several valuable books. If these books are entrusted to a shoemaker, they would not even touch them and would return them safely because they hold no value to them, and they have no incentive to flip through them. However, if you give the same books to someone who is passionate about reading, they will surely flip through them. Therefore, they cannot be trusted.

God chooses His saints in this manner. The majority of divine prophets were shepherds, much like a shoemaker who has no interest in valuable books. They were not concerned with divine matters and only pursued worship, nothing else. God never chooses a prophet from among clever and shrewd individuals who handle everything with calculation. This is unlike a friend of mine who entrusted his house to us while he went elsewhere. He left nothing locked in the house, as if we were not visitors but the owners of the house. They did not even take their family photo albums with them. I called the family and asked them to gather the albums and place them in a room, locking the door so that children would not be tempted to look at the photos out of curiosity. God is also highly professional in His work, knows people better than they know themselves, and therefore does not entrust His possessions to just anyone: “God knows best where He places His message” (Quran 6:124).

A seeker on the path does not seek to find something for themselves; whatever they find, they offer it humbly. The seeker wishes to lose themselves in that valley and become the manifestation of God, not the one who claims to be the manifestation. The seeker and the mystic are in pursuit of ruin. They do not wish to soar or spread their wings but simply seek to find God in every aspect of their being, to be with God, never separated from Him, never departing from His presence, and to be solely in love with God. The nature of love is that it has no decline, and no lover ever falls away. If someone claims to love another and then distances themselves, it reveals that they were never truly in love or were deceiving themselves. May God grant the human being the success to attain such a state and keep these reflections in mind when they pray, clarifying their intentions from the start—whether they seek prosperity, in which case they cannot be a seeker, or if they wish to become ruined, in which case the path of knowledge will open to them, and God will guide their steps to traverse the valley of knowledge.

The Principle of ( )
Renunciation of Greed

This is the foundational principle and essence of mysticism, and mysticism without it is not true mysticism. Previously, we spoke of renouncing selfishness. That principle is for novice seekers, while this principle in its continuation speaks of renouncing greed, which is much broader than the renunciation of various forms of selfishness and encompasses many subtleties and details.

Mysticism has only one station, which is “the renunciation of greed.” Greed is the root cause of human faults, defects, and negative consequences. It is a very dangerous infection and a malignant tumor that lies within the soul of the seeker, which must be removed through very precise surgeries.

“The renunciation of greed” is the foundation of the mysticism of the beloved. This single mystical station contains three levels: “renouncing greed from creation,” “renouncing greed from oneself,” and “renouncing greed from God.”

The first temptation that befell Prophet Adam was rooted in greed. He was in paradise and, due to his desire to attain the rank of the Five Pure Beings, he coveted and wished to see himself on the same level as them. As a result, he faced the punishment of descent to the earthly realm. The mention of the vine or the wheat bush has a linguistic context; these narrations speak according to the level of knowledge of the people, not necessarily in terms of what actually happened. Just as the interpretation of the vision in the “Tawhid al-Mufazzal” is analysed based on the knowledge of the people of that time, not in accordance with its reality. There are often discrepancies between commonly accepted realities and truths, which at times can be quite vast, while at other times, these realities may align more closely with the truth.

However, the three stages of this singular mystical station are as follows:

The first stage: Renunciation of Greed from Creation
The denial of greed from others means that you do not desire from anyone, whether they are near or far, whether they are your companion, friend, loved one, or even enemy, whether they are your spouse, child, coworker, friend, classmate, or a stranger. Not only should you not bear any animosity towards them, but you should love them, show affection, and be willing to sacrifice for them.

Selfless love for others, without expecting kindness or reward, is the substance of spiritual practice and the pursuit of higher spiritual ranks. It is a love that does not concern itself with the good or bad behavior of others and encompasses compassion for all.

In the ghazal “More in love than me” from the ten-volume Divan-e-Neku I have written:

“My love is for the world of youth
Alive within my heart and soul, the world remains.
This heart freed from the turmoil of time
Until it becomes the realm of those enchanted by the moon.
I am in love with the Kingdom of Truth, without conditions
It speaks to the soul, the two worlds of Truth reveal their essence.
I sacrifice for the flower and the thorn of the earth
As it has become to me like the sky.
I am the sacrifice for your stone and raw brick
The flower in the garden has become my servant.
Like the seven heavens, your face shines
My heart is devoted to you, the moon without a mark!
I am in love with all, dry and wet, friend
Though my soul may be at rest, it is still unfulfilled.”

One must be willing to sacrifice for the whole world, even if they gain nothing in return, and must renounce selfishness to offer themselves as sacrifices for others. The root cause of every misfortune and deprivation is greed. As long as a seeker does not rid their heart of greed for others, they will not embark upon the path of spiritual practice.

The second stage: Renunciation of Greed from Oneself
This stage teaches that a seeker should not be hard on themselves, nor should they undergo rigorous practices to attain heaven or spiritual knowledge. Striving too hard for the sake of heaven or knowledge is akin to forcing a child to earn money. A seeker must engage in spiritual practices, but they should not impose a specific goal or expectation upon themselves, and their efforts should be for love’s sake, not for side benefits. Anyone who seeks knowledge for the sake of something other than love should be wary of their inner state. One must lovingly pursue their duties and studies, just like a child who nurses from their mother to grow. Knowledge should be received from a teacher with humility, not like a leech that sucks the teacher’s blood and ultimately goes astray. The one who views knowledge as nourishment will be blessed with knowledge, humility, and love, and will carry a spirit of sacrifice. This is the relationship that some people have with their parents or with their pursuit of virtues and good deeds. A selfless person interacts with others without expectation and their relationships are not limited to transactions. The relationship remains steadfast even when desires are not fulfilled, as the strong bond of love in these connections cannot be easily broken.
The third stage: Renunciation of Greed from God
Approaching this stage is extremely difficult and entails a process of refinement! A person who has renounced greed towards God would say, “O God, if You wish to test me, then test me, and pour upon me all the trials and tribulations. If You wish to lead me to Hell, then lead me there, but I will never turn away from You!” This is a level where the individual worships God without any desire for Heaven and, even if placed in the middle of Hell, does not harbour any ill-will towards God but continues to love and worship Him. This is the state of a true devotee who has no expectations of worldly or spiritual rewards. Is it possible to be in business with God, seeking rewards from Him? Anyone who does so still has greed in their heart. The renunciation of greed from one’s nature is the only way to true mysticism and knowledge. When greed is uprooted from the heart, everything in the world will seem insignificant, and the seeker will not care about the world’s demands. The weak examples of such people can be found in self-sacrificing individuals. Society is typically divided into three groups: those who are self-satisfied and always desire more than others, those who are content with what is justly theirs, and self-sacrificing individuals who renounce greed and compensate for the imbalances created by the self-centeredness of the first group. These self-sacrificing individuals work for the benefit of others, though their actions may appear simple or naive to others. Ultimately, the most important consideration is the Day of Judgment and knowing that, when all leave, it is better to die in a good state. These are the true saints of God, who work only for God’s sake, saying “My reward is solely with God” (إِنْ أَجْرِيَ إِلاَّ عَلَى اللَّهِ), for they are not mercenaries.
The path of mysticism is the path of renunciation, and it is only by forsaking knowledge that one truly attains it, just as the way to union is through renouncing union. The great prophets were chosen by God for this very task because they were free from all worldly desires. However, among some of the descendants of the Imams, such desires were present, and some of them sought to replace the infallible ones, thus falling into misguidance, and some were even cursed by the great ones. Those who are driven by desire recognize ups and downs, but those who seek servitude know neither elevation nor degradation. Servitude is not an act of superiority or inferiority, just as it is said of the final prophet (PBUH): “His servant and messenger.” A mystic does not wish to be a mystic, nor does he desire for anyone else to become one; he only wishes to be someone who desires to be nothing, and in this way, he embodies the very God who does not wish to become anything, for He has no deficiency and thus does not seek perfection. The mystic, like God, does not seek any aspiration or perfection. He has the will to destroy himself, not to build something; he only wishes to ruin his own state. He is content with one city, and that city is God. None of the divine prophets sought to establish a spiritual rank for themselves or use God for their benefit; they were free from all worldly desires and were chosen for this very reason.
Greed should be considered the root of all corruption, and a person’s entire focus should be on purging greed from their heart for the benefit of others, understanding that whatever is in favor of or harms others has no permanence. Just as those who spent their lives collecting wealth have passed away, so too have those who endured suffering for others. The prophets and saints of God never had greed for their own possessions, even though they were endowed with miracles, power, strength, and divine knowledge. Conversely, anyone who harbors even the smallest greed in their heart receives nothing from the divine. This is why it is said in a hadith: “Most of the people of Paradise are the simple-minded,” as these individuals work without seeking anything for themselves, and even if they suffer losses, they do not mind. Of course, such people are few, and these precious souls are rare. Can anyone truly drink the cup of poison knowingly and give honey to another, desiring death for themselves and life for others? Can someone truly sacrifice their own honor to protect the honor of another? The one who does this is the one who possesses true perfection, and perfection lies solely in this. Such a horizon is far removed from those who are shackled to worldly matters such as paper, pen, or other tools of trade.
I myself have this concern, and now that I am older, I have become ensnared by a few sheets of black paper. I often speak to God: “O God, with all my cleverness, you placed a crown upon my head.” When I was a child, I wondered what would happen when I grew up. They say, “The large melon tree bears the melon of God, the Great,” but I have found myself, in adulthood, as a servant and worker, imprisoned by a few sheets of paper and their lists. The Almighty wrote the Holy Quran, yet nothing happened to this divine book except disrespect for it. One day it was raised on a spear, and they stood against its guardian; another day, things happened that should never have happened. If God had not revealed the Quran for this ungrateful humanity, would it not have been heavier upon them? Thus, we must admit that it was written for the benefit of this rebellious humanity, with no benefit to God. The ultimate art of humanity lies in the question: for whom are you doing this work? Otherwise, nothing remains for you except the work itself. A person who works for their own benefit, even if they do good, reduces the world, which is God’s greatest name, to a tool for a few sheets of paper, a few coins, or a handful of people who will applaud them, or, in the case of religion, merely end up with a few prayers said on their behalf. The most valuable work was done by the prophets, who had no greed for their actions: “My reward is with God” (Quran 39:10), and they knew that whether or not they received any reward, it was solely up to God.
This motto should become a culture among the scholars who are the inheritors of the divine prophets, and they should declare to the people, “We are not mercenaries.” The true scholar is far removed from the one who constantly asks, “What will I receive?” Using money from rented prayers and fasts, or money earned in exchange for publicity or missionary work, is not suitable for one who seeks to be a mystic or continue the work of the prophets. It is misleading and counterproductive to the path. Once a person finds themselves, their heart, and their God, then whatever they become is of no consequence. Good deeds flow to such a person as blessings. Not only does God work this way, but humans are the same. They entrust their belongings only to those they trust, and if they have the slightest doubt, they will not entrust their possessions. Someone who prays for a few pennies or fasts for fifty coins, what will God give them or entrust to them? Do they have the capability to carry His Greatest Name? If God were to give it to them, they would take it to the marketplace, turning it into trade or at least displaying it for pride’s sake.
Modern humans are so immersed in accounting, managing accounts, and business that they can no longer believe in the lives of the saints of God. If one of them were to give their ring to another, they would certainly think they had made a deal to get something in return.
I remember when my mother and I came to Qom, we rented a house at the end of Azar Street, where the water fountain is today. We had several poor neighbors with whom we were very close and of one heart. Our financial situation was better than theirs. They often visited our home, and I did what I could to provide food for them, always trying to share as much as possible in expenses. If they bought bread, I would buy their kebab, and if one of them bought something, I would buy five other things. Later, I would even pay their electricity or water bills. I behaved in such a way that they never thought I was helping them because they were poor. They considered me a “soft-hearted fool” and even spoke it out loud. They were right, of course. I saw it in their eyes that they thought of me as foolish, and this illustrates how alien the idea of helping others has become today. In today’s world, anyone who wants to help others, even a little, is seen as a fool, and the culture of “My reward is with God” has been forgotten. No one believes that it is possible to perform an action without expecting a reward. Even we mistakenly perceive the Lord as someone who seeks a return, thinking that He is in pursuit of generosity, when in fact, God is the active principle of love and is independent of all needs.
We have spoken of the renunciation of greed, but this is only possible for a select few of God’s servants, and it is beyond the reach of most, for the nature of the material world does not encourage such renunciation. The renunciation of greed is a level for the fewest of God’s servants. The grateful servants are few: “And few of My servants are grateful” (Quran 34:13), and renouncing greed is a position far higher than that of those who are merely grateful, as they are still attached to acquiring something to express gratitude. A person who reaches the station of renouncing greed realizes the essence of mysticism, and it is at this point that blessings overflow upon them. They become like astronauts who leave the Earth’s atmosphere and step onto the moon. They do not need any levers to take a five-meter leap; they just take one step. They exert no force to move; they only exert force to stay still. If someone steps on their greed and ascends to the kingdom of the heavens, all the heavenly beings will await their arrival, showering them with blessings until they beg, “Leave me alone.” They will have continuous visits from prophets and angels. These prophets, angels, jinns, and spirits will not leave them, taking away their opportunity for rest, especially since they themselves do not sleep and have no regard for this servant of God, who is still in the material world and needs sleep. They wish to interact with this blessed one because they have found no one more deserving of their attention. To escape from them requires great power. The Prophet Muhammad (PBUH), when referring to “Khaminiyya or Humayra” (Aisha), did so to use her as a medium to keep his soul grounded in the material realm, otherwise, he would have ascended completely, never to return. If someone like the Prophet Muhammad (PBUH), who had dominion over all phenomena, needed Aisha’s help to remain grounded in the material realm, it is clear what level the saints have reached.
A person who is still in the material realm, much like a camel that cannot move in circles, must first clarify their purpose: whether they will succumb to greed or extract their teeth from greed, never caring about status or titles, discarding all calculation and measurement, and before death removes their attachments, they should do so themselves. If a person lightens their load, they no longer need to seek the approval of others. When greed is removed, they embody the saying “Dignity is defined by the one in it,” and wherever they go, it does not matter where, as they bring honor to that place. However, if a person is still bound by greed, everything becomes different for them. Such a person, with greed deeply rooted in their heart, becomes so trapped that they lose the peace of day and night, to the point where sometimes someone who is worldly is not as distressed by worldly matters as someone who has nothing. They constantly chase after even the smallest amount, creating several jobs, seeking out every opportunity, casting hundreds of nets hoping one will catch something.
One who seeks mysticism must lighten their heart and reduce their attachments. We have done this since childhood. I remember even as a child, I gave up my clothes. Of course, the giver never becomes needy, while the hoarder has nothing in the end.
Entering mysticism without removing greed from the heart is impossible. The removal of greed must be to the point where one can say to God, “O God, I ask nothing from You, everything I have is Yours, and I have no expectation from Your wealth.” “O God, I seek You in all circumstances, even if You have nothing and are, by the hypothetical, a beggar on the street.”
One who harbors greed in their heart may, for a moment, be entrusted with the key to the universe, but then there is no turning back, and they take God’s place, just like certain politicians who, if they can, will strike others down to take their place. God has chosen some who are free from greed, entrusting the dominion of the universe only to them, those who do not expect anything from the kingdom or the heavens, and who know that everything belongs to God.
The Path of Mysticism and Renunciation of Desire
The path of mysticism is renunciation itself, and only someone who abandons knowledge can truly reach enlightenment; just as the way to arrival is the renunciation of arrival. The great prophets were chosen by God because they were entirely free from any desires or attachments. However, among some of the descendants of the Imams, there were those who harboured such desires, aiming to sit in the place of the infallible ones, and were thus led astray. In fact, some were even cursed by the great ones. Anyone who has desires recognises highs and lows, but the one who seeks servitude does not acknowledge either. Servitude involves no superiority or inferiority; just as it is said regarding the final Prophet: “His servant and His messenger.” A mystic neither desires to become a mystic, nor does he wish for anyone else to become one. Instead, he desires to be someone who does not wish to become anyone, and in this way, he becomes the reflection of that very God who also does not desire to become anything, for He is not lacking, and thus does not seek perfection. The mystic, like God, moves in such a way that he does not yearn for any particular goal, nor does he pursue any form of perfection. His contemplation is not about creation, but rather the destruction of his own ego. He is satisfied with a single flourishing city, and that city is God. None of the prophets sought any spiritual rank or position; rather, they were chosen without any selfish desires, just as they stated: “My reward is only with God.”
Desire should be considered the root of all corruption, and a person should make every effort to rid his heart of desire for his own benefit and to recognise that nothing, whether it is for the benefit or harm of others, is permanent. Those who spent their lives pursuing their own benefits have all passed away, just as those who bore harm for the sake of others also did not remain. The prophets and saints of God never had any desire for their own possessions, yet they possessed miracles, power, abilities, and knowledge. On the other hand, anyone who harbours even the slightest desire within him will not be granted a particle of the divine. As it is said in the Hadith, “Most of the people of Paradise are simple-minded,” this is because these individuals act without expecting anything, even if they incur a loss, they do not mind. Such individuals are rare and precious. Can there be someone who knowingly drinks a cup of poison, gives honey to another, and chooses death for himself while wishing life for others? Can someone renounce their own honour so that others are not dishonoured? The one who is capable of such actions is the one who possesses perfection, and this is the essence of perfection. How can such a horizon compare to the one who is bound by the petty affairs of paper and pen, or any other tools of work?
I, too, have this concern for myself, and now, in my old age, I find myself bound by the trivialities of black paper. I have often said to God, “O Lord, with all my cleverness, you have placed a crown on my head.” I remember my childhood, thinking about what my future would be like. They say, “The tree of the melon is large, but the tree of the cucumber is even larger.” Yet, I found myself, in adulthood, merely a worker and a servant, bound by a few sheets of paper and the lists of them. The Holy Quran, which God revealed, became, for this ungrateful humanity, nothing more than an occasion for disrespect towards the Divine Book. One day, it was raised on a spear, and they stood against God’s saint, and another day, what should not have happened, occurred. Had God not revealed the Quran to this ungrateful humanity, would it have been heavier on them? Therefore, one must admit that God wrote it for the benefit of this rebellious human, and He Himself gains nothing from it. The ultimate skill of a human lies in understanding for whom they perform their deeds, for otherwise, nothing will remain but the work itself. A person who works for their own benefit, even if they perform good and righteous acts, ultimately turns the world, which is God’s greatest name, into an instrument for a few sheets of paper, some money, or a handful of people who cheer for them, and if they are religious, they might even say a prayer in their favour. The most valuable work was carried out by the prophets, who, in relation to their work, had no desires: “My reward is only with God,” they knew that whether or not He would reward them did not matter to them.
This motto must become part of the culture among those who study in religious seminaries, the heirs of the divine prophets, and they should announce to the people that they are not mercenaries. How can a scholar compare to one who asks, “How much will we be paid?” The use of money from rented prayers, fasting, or paid religious duties is not right for those who wish to be true practitioners of remembrance and mysticism, or to continue the work of the prophets; such actions only lead them astray. Once a person finds their true self, their heart, and their God, then whatever happens to them, happens. Good deeds will flow toward such a person effortlessly. Not only will God bestow blessings upon them, but other people will too, entrusting their trust to those whom they can rely upon. If there is the slightest distrust in someone, they will not entrust their trust to them. One who prays for a mere thirty pennies or fasts for fifty, what will God give them, and what trust can He place in them? Do they have the ability to bear His greatest name? If He were to do so, they would take it to the marketplace and use it for profit or, at the very least, for self-praise.
Today’s human being is so immersed in accounts, business, and material pursuits that they can no longer believe in the lives of God’s saints. If one of them gives away a ring, people immediately think that they must be making some sort of personal gain.
I recall a time when I was in Qom with my mother. We rented a house at the end of Azar Street, where the water source is today. We had several poor neighbours, with whom we were very friendly and sincere. Our economic situation was better than theirs. They visited our house often, and I tried to provide food for them as much as I could. I even went beyond that by paying their utility bills. However, I acted in such a way that they would not suspect I was helping them out of pity for their poverty. They regarded me as naïve and expressed it openly. In fact, they were right in saying so. I could see in their eyes that they saw me as naïve, and this reflects how foreign the act of helping others has become in today’s society. A person who wants to offer even a little help to others is often seen as foolish, and the culture of “My reward is only with God” has been forgotten. People no longer believe it is possible to work without expecting any reward. We even think of God as having some ulterior motive, imagining that He is seeking His own reward, whereas God acts out of love and is completely free from any need.
We have spoken about renouncing desire, but such a renouncement can only be accomplished by a select few of God’s servants, and beyond that, it is impossible. The material world cannot sustain such a disposition or yearning. Renouncing desire is a rank that belongs to only a few of God’s servants. Grateful servants are rare, as the Qur’an states: “And few of My servants are grateful.” Renouncing desire is a much higher rank than being simply grateful, for the latter still seeks to acquire something in return for their gratitude. The person who reaches the rank of renouncing desire has truly realised the meaning of mysticism. At that point, blessings will flow to them continuously. Such a person is like an astronaut who leaves the Earth’s atmosphere and steps onto the moon. They need not any external means to leap several meters but only need to take one step. They do not exert pressure to move; rather, they apply pressure only to remain standing. Similarly, if a person steps on their own desire and ascends to the realm of the divine, all the inhabitants of the heavens will continually bless them, so much so that they may say, “Enough, stop!” They will be continually visited by prophets, angels, and even jinn, and will never be left alone, as they have not found a more worthy companion.
The Prophet Muhammad, peace be upon him, used to say “Khamini or Hamira” for this reason, so that he could stay grounded in the material world, with the help of Aisha, whose physical form was heavy, and avoid losing touch with the celestial realm. Otherwise, he would have abandoned the earthly existence entirely. When someone like the Prophet, who had power over all phenomena, needed to use Aisha to remain in the physical world, it becomes clear why the saints require such support.
A person who is in the material world must first determine their path: to either succumb to desire or remove the teeth of desire, leaving no attachment to name or title, and abandoning any cleverness, measurement, or calculation. This must be done before death takes it from them. If a person frees themselves from attachment, they no longer need to beg for anyone’s favour. If desire is eradicated, a person becomes a symbol of dignity, and no matter where they go, they impart that dignity to the place. However, if a person is still bound by desire, there will be differences between them and others. The one whose heart is rooted in desire becomes so deeply entangled that they lose both their day and night peace. Sometimes, those who are deeply immersed in worldly concerns feel less anguish than those who have nothing, yet continue to chase after a single penny, burdening themselves with multiple jobs and continuously laying traps in hopes of success.
It is only through renouncing desire that one can enter the path of mysticism. Renouncing desire means being able to say to God, “O Lord, we ask nothing from You, and everything we have is Yours. We have no claim on Your possessions, and we desire You, even if You have nothing, and if, for instance, You are a beggar in the street.” A person who has desire in their heart is not suited to be entrusted with divine secrets, for they will place themselves where God should be.
I have been familiar with the late Imam Khomeini since my adolescence, and he held the position of a father, elder, and guide to me. I have never wavered in my loyalty to him at any stage. I would always say that if others send a Salawat (blessing), they might be ruining themselves, but for Imam, one should send three Salawats, and he remains indifferent to this, without any personal ego. Of course, these Salawats are for the flourishing of the faith. He used to say, “I have never prayed two rak’ahs for God throughout my life, because it is impossible for anyone to pray for the sake of God. That is why I pray with the intention of closeness, not for God.” May God shower His blessings upon that great man, who was a unique figure of his time. Although his precious existence was not fully appreciated, what he had, he took with him.
The indifference of a wayfarer does not mean that he always eats onions or pickles. Rather, it means he has no attachment to anything and uses whatever comes his way, whether it be turkey and kebab or bread and onions, without preference. He expresses gratitude for both, and his intention of closeness is the same in either case. Indifference means using one’s sustenance and being thankful for it with complete satisfaction. The Holy Quran says: “And whoever is protected from the stinginess of their soul, it is they who will be successful” (Quran 64:16).
The stinginess of the soul, which is a manifestation of the lower self, must be controlled, tamed, and trained, not that the wayfarer resorts to self-mortification, which is a kind of illness and deviation. A person who suppresses their desires and detaches from the world, will not even be able to satisfy their spouse. Such a method is deviating and unwise.
The lower self must be controlled, and only then can servitude be perfected in such a way that nothing affects it. This way, the person is compassionate and kind towards God’s creatures, and there is no hatred or animosity within them.
The wayfarer needs gradual and consistent effort to achieve poverty and remove desires, even though it might take time. Reaching this state requires practice, just like physiotherapy, where one must dedicate time each day; a single session won’t achieve the desired health.
The wayfarer who reaches the state of poverty and indifference does not experience the bitterness of death or the pressure of the grave. Just like a glass of water that pours out easily, they depart this world with ease, as they have detached themselves from everything. Death is not merely the separation of the soul from the body; it also means detaching the soul from everything it holds onto.
The wayfarer places all their attachments in the shade of the Divine, with no psychological or independent attachments. Every action they perform, including prayer, is done with the intention of closeness, and otherwise, it would be invalid. Thus, they are always in prayer and embody the verse: “And they were not commanded except to worship Allah” (Quran 98:5), making all their actions an act of divine worship.
The wayfarer who is granted indifference and voluntary poverty receives such divine blessings and perfections that they cannot contain them all, and they let much of it go. Such a wayfarer does not distinguish between their own and others’ possessions; they see both in the same light. They find their food and the food of others on the same table and their soul and the soul of others in one body. They do not distinguish between ‘I’ and ‘you.’ Of course, this does not conflict with wise calculation; when necessary, they get involved and claim what is rightfully theirs, as they see wealth as a trust in their hands and preserving it is obligatory. Mysticism, in all its principles and practices, must not contradict Sharia. Any mysticism that contradicts the law is misguided.
In the state of indifference, the wayfarer engages in movements that dervishes refer to as “Sama.” However, it is important to note that wayfarers are never in pursuit of dancing. Sama is a movement of turning, with one foot up and the other down, creating a dizzying sensation. In this state, the person experiences both ecstasy and sorrow, and indifference brings about this state, leading to a mix of joy and fear.
From the above, the stages of spiritual journey are: poverty, indifference, servitude, and divinity. The first stage is “to Allah,” the second is “in Allah,” the third is “by Allah” and “in Allah,” and the fourth is to “serve the creation.”
The wayfarer who becomes a servant is free from everything except the service of God. It is through servitude that they find God and become bound to Him. When servitude is realized, it brings lordship: “Servitude is the jewel whose essence is lordship.” The shell of servitude nurtures the pearl of divinity. In the pure self, free from desires and dedicated to God, the wayfarer sees God, and their soul becomes full of God, and thus, the wayfarer speaks only of God, and their words are solely from God. It is in this stage that the wayfarer attains miracles, revelations, knowledge, and inspiration.
Such a person, with God’s permission, can assist others and appear in the form of a messenger, all while possessing miracles, visions, knowledge, power, and divine inspiration. However, a wayfarer at a lower level may also have some miracles, but such miracles, because they lack indifference, servitude, and lordship, are of no value and can even be performed by a pagan ascetic. We will explain each of these stages elsewhere.
It is important to remember two principles: “the power of transformation” and “concealment.” The wayfarer who undergoes these stages should act like others in the presence of family, acquaintances, and society, and perform permissible actions like an ordinary person. If others were to know that they possess a spiritual connection and have the ability to connect with the unseen, they would be feared, just like one fears a madman who might harm them. One of the veterans, in order to complete his task at a government office, was being led around. He pretended to be mad, and told the official, “I want to whisper something in your ear.” The official, frightened, said, “I trust you; you don’t need to tell me, just write it down, and I will follow it up.”
Just as society fears madmen, if they knew someone was a mystic with spiritual power, they would fear them. Therefore, the wayfarer must adhere to outward appearances and live a normal life, just like an ordinary person. Mysticism should resemble the attire of scholars, meaning that the clothes of scholars and students are the same, and there is no hierarchy based on appearance. Unlike the military, where each person has a rank, in mysticism, no one can be distinguished by their outward appearance.
A wayfarer cannot find servitude or discover the path to discovery and miracles unless they immerse themselves in poverty and indifference. Miracles and knowledge are for those who attain servitude. Miracles that occur before reaching these stages are tainted with the ego and have no true spiritual value. Sadly, many of the miracles written in books are of this type and lack genuine spiritual worth.
The Principle of “Finding the Name of the Lord”
One of the fundamental principles of the spiritual path is that a person must find themselves and understand what their inherent qualities, talents, and abilities are, and how far their domain of monotheism and guardianship extends. They must reflect on their inner self and uncover their hidden layers to discover their true end. They need to identify the names that govern them, their essence, and what the central core of their being is. This core is what we refer to as “the Lord” (Rab). The Lord is the ultimate end of a person, to which they are destined. It is what they must dedicate their life and all of their existence to.
The Lord is an external phenomenon that embodies all of the individual’s characteristics and attributes. One must find this creation within themselves to understand their innermost being and their deepest desires. Without understanding the Lord, the path holds no meaning, and every action without it leads to confusion and loss of identity.
Every person must identify what their fundamental desire is — whether it is money, knowledge, pilgrimage, or travel — and delve deep within to discover it. This process will lead them to their true self and what they must strive for. A person who has found their Lord can then follow the spiritual guidance from their teacher, and only then will their spiritual practices be effective. Without this knowledge of the Lord, their actions and practices will be fruitless.
It is also essential for the teacher to know the Lord of each disciple. However, since the Lord is a hidden secret, the teacher cannot assist someone who has no effort in understanding it. A person who has found their Lord can be guided by their spiritual teacher and gain the ultimate results from their practices. The path to finding one’s Lord is easier and quicker in youth, as the inner layers are fewer, but in adulthood, there are many layers to work through before reaching the final layer.
Principle:
Being Human
The progress of anyone in spiritual conduct is proportional to how human they are. A person who is not truly human will gain nothing from practices or thoughts related to spirituality. When Behlul was asked about the conditions of the table, he did not mention sitting facing the Qibla or washing hands, but rather said: “Halal sustenance.” A person who does not have halal sustenance cannot, through many utterances of “Bismillah” or sitting in the direction of the Qibla, reach anything. In spirituality, if the seeker is not human, no discipline or remembrance will have any effect on them. Knowing the principles and rules of spirituality and performing them without being human is nothing but a formality. A seeker must evaluate within their own soul to what extent they stand by the principles of being human and have a stable identity. Therefore, someone who is involved in cunning, trickery, cleverness, and politics is not human. Cunning, scheming, and political maneuvering are the poison and deadly venom to spiritual progress. All the saints of God were individuals who were straightforward, simple, and without any hidden agendas or schemes. They were empty, and it was through this emptiness that they were filled with God, and they recognized nothing else. When God’s weight filled their innermost beings, nothing else could enter or pull them down. A person who cannot be human and adhere to the basic principles of humanity will never be able to be a true seeker.
Principle:
Gentleness of Character and Purity with Others
Having good, gentle, and kind character is another essential principle in spiritual conduct. This principle can be understood as a result of abandoning selfishness. To be good-natured and behave kindly with others requires first having an intellectual understanding. A person who understands that all phenomena are created by God, who loves each one with complete affection, cannot act badly towards any creature or have even the slightest negative thought towards it. Such a person caresses the leaves of trees as the cool breeze caresses their cheek. In dealing with humanity—the finest of all creatures—how could they not love them, not hold them in high regard, and not see themselves as small in comparison?
Of course, gentleness is not possible without voluntary spiritual practices and natural tests. Someone who disturbs others’ hearts with worry and distress has a heart that is heavy as stone and cannot make any spiritual progress. Sometimes, those who observe the condition of seekers send someone to trouble them in their path, testing them with hardships. If the seeker fails this test in their interaction with the person, they are not allowed to move forward or are stopped in their tracks, or even sent back. This method is tried and proven, as a seeker must not engage in any dispute with any creature, nor should they have any personal conflicts with others. If God sees someone as disbeliever, polytheist, hypocrite, or corrupt, that is His judgment, and the seeker should not hold personal grievances. The seeker must leave their love and hatred to God alone. The seeker can only progress spiritually if they are able to live harmoniously with all of life and develop affection and connection with everyone. They should have no enmity with anyone. Lovers of God are like the moon in the garden and water, spreading beauty and purity, while hatred and malice only bring harm. If a seeker has hatred in their heart, it brings nothing but deprivation, even if someone unjustly harms them. A person who harbours ill feelings towards a believer is doomed to failure and will not find spiritual success.
Those who seek to understand divine love may face many oppositions, yet they must treat all with kindness, even those who oppose them. This is because, even when someone protests out of ignorance but does so for the sake of God, their action has inherent worth and proves their purity. Differences in understanding are not important, as no human being, other than the infallible, is free from error.
Principle:
Spiritual Conduct in the Face of Adversity
The seeker must not hold any personal grudges against anyone, even those who have wronged them. They must approach everyone, even those who have hurt them, with kindness, mercy, and forgiveness, and strive to lead them to the path of guidance and salvation. A seeker should never retaliate, but instead pray for the person who wronged them, asking God to bless them. A seeker’s spiritual progress is hindered by the slightest bitterness or resentment in the heart, for such negative emotions weigh down the soul, preventing it from soaring.
A seeker should recognize that every trial, even the suffering caused by others, serves as a purifier for their inner being. They should view troublesome individuals as purifiers sent by God to cleanse them. Therefore, rather than harbouring ill feelings, the seeker should pray for the well-being of those who cause them harm, as these trials are the means through which they are refined.
The seeker must not cause harm to anyone, especially their spouse and children. A person who cannot maintain harmony at home will not be able to progress spiritually. The first battleground of spiritual conduct is within the home, and a seeker who has conflicts within their family cannot make any spiritual progress. The spouse of a seeker plays a critical role in their spiritual success. A sign of the seeker’s growth in spirituality is their ability to act with gentleness and love towards their spouse.
Spiritual practices, including asceticism, are meant to train the soul to open itself to love and compassion. The seeker must practice love in all its forms, especially towards their spouse.
Principle (1)
Avoiding Incorrect Thoughts and Superfluous Beliefs
The path of spiritual practice is of immense importance, grandeur, and weight, and one must recognise its significance. The journey opens a window to the unseen, and it impacts the seeker in such a profound way over time that it brings forth a deep sigh from their innermost being. The seeker must detach themselves from worldly attachments, gradually and one by one. This separation is painful. The seeker must free themselves from all multiplicities. This is especially important concerning thoughts that are incorrect or illogical, beliefs that are not valid or sincere, and judgments that are derived from the religion but are merely adornments. Any false thought or judgment that is not truly religious serves as a major hindrance to the seeker’s entry into the unseen realms. It entangles them in endless questions and uncertainties, leaving them with no time or energy to progress in the spiritual journey.
Principle (2)
Kindness towards Spouse and Family
The seeker must, in a reasonable manner and without causing harm, distance themselves from worldly distractions, embracing solitude and freeing themselves from worldly multiplicities. With the help of a guide and with a sincere movement toward them, the seeker finds a pure heart. However, these principles must be integrated into another core principle to be effective. If the seeker can, while adhering to all these principles, be kind and gentle with their spouse, children, and others, it is then that they will experience the sweet fruits of their spiritual journey. Any injustice or oppression towards family members leads to perpetual misfortune and deprivation. A seeker who harbors oppression within themselves is like an airplane whose wheels do not open, causing a crash upon landing. Unfortunately, some inexperienced guides in spiritual circles or dervish gatherings lead sincere seekers to such an extent that they are unable to connect with their spouses and children. This is not true spiritual practice but rather misguidance. Mysticism is the bride of sciences and is regarded as the most beautiful, eloquent, delicate, and noble of all sciences, and it has no compatibility with even the slightest oppression or injustice. The seeker must avoid breaking anyone’s vessel. A seeker whose spouse and children are upset or even hate them will not be permitted to enter the realms of the unseen, nor will they be able to ascend spiritually. They are like a skydiver whose parachute fails to open, leading to a fall and destruction. Such a person may feel setbacks, but they should not take comfort in them.
A person who seeks to become a seeker should not lack anything in their normal life. They must not be indulgent but must remember that the seeker is the one who wishes to become a mystic and needs to exert themselves, not their spouse or children. Their family desires a balanced life, free from extreme hardship, with their needs met. The seeker is free to engage in ascetic practices within the bounds of religious law, but they must also recognize that their spouse and children have their own lives and needs that, if neglected, could turn their mysticism into oppression, leading to harm and spiritual deviation. In this state, the seeker may wish they were an ordinary person, avoiding the ruin of both this world and the next. Many current mystical practices, especially imported and new-age mysticisms, carry such deviations, causing individuals to break the vessels of many people.
Principle (3)
Patience and Endurance
In spiritual practice, patience and endurance are essential. One must not become weary after maintaining a practice for a few days or, if performing a remembrance at night, become discouraged if no immediate results are seen. Rather, one must seek to understand the direction of their practice and address its underlying causes. The path of mysticism is incompatible with begging or complaining. It does not accept politics or craftiness. The seeker does not sit at the door of the Divine to beg for anything, nor do they extend their hands in a beggar-like manner. Instead, they act in accordance with what the Divine has commanded and accept whatever comes to them with contentment. In my youth, I was asked to go to a teacher. I had to walk nearly five kilometres, and when I arrived and rang the bell, I heard a voice saying, “No one is here.” I would leave and return the next day, only to hear the same voice. This continued for sixteen days. Every day, I came and said, “God has commanded us to come, and we are fulfilling our duty.” On the sixteenth day, the teacher opened the door with a smile, served me tea, and said, “You are accepted.” During this time, he had been testing my patience, and I had unknowingly passed the test. I never asked why no one was there or when the teacher would arrive. I simply did my duty, and the rest was not for me to question. I did my part, and the outcome was in God’s hands. In spiritual practice, one must maintain patience without resorting to begging from people or even from God. One must preserve their dignity. It is not enough to perform a practice for a time and expect to receive something in return. Such expectations are incompatible with the important principle of “Do not doubt and do not set conditions.” One should perform their duties without expecting proximity or intimacy, as achieving closeness is the result that God bestows, and is not in our control.
The seeker must make full use of their abilities and not allow challenges to exhaust them. They should continually push themselves to their limits, testing and refining their abilities. I have seen students so exhausted that yawning became their refuge or those who arrived so late that their arrival coincided with the departure of others. In such cases, I cannot continue teaching, as my natural rhythm does not align with such things. One of my teachers could not give a lecture with his eyes open; he was accustomed to teaching with his eyes closed. If he opened his eyes, he would forget the lesson. I never liked those who kept their eyes closed, so I would look at the ground to avoid seeing his closed eyes.
Patience and endurance are especially important at the beginning stages of the path. The seeker must pay attention to the fundamentals of the practice and not dismiss them as insignificant. Without mastering these foundational principles, the advanced principles cannot be effective. Just as a student of religious studies who neglects literature cannot attain scholarly excellence, spiritual practices that neglect the basics will lead to failure and will not bear fruit.
Principle (4)
Maintaining Professional Responsibility
This principle builds upon the previous one, which focuses on the transition from self-centeredness to divinely-centeredness, and on managing balance. It states that a person can maintain their professional duties only if they do not pursue self-centred spiritual practices. Spiritual practice is an inward journey within the framework of Shari’ah, which is the beginning of the spiritual path. A path that deviates from Shari’ah leads to misguidance and greater distance from the truth. A person who wishes to engage in spiritual practice must not neglect their professional duties. This principle is especially significant for students of religious sciences. Anyone who enters a religious institution must first prioritize learning, research, and teaching. Otherwise, using the institution’s resources for personal gain is unjust. Mysticism and personal practices of remembrance are private matters and should not be mixed with the professional responsibilities of a student. In religious institutions, one must engage in study and research. This is the house of Imam Sadiq, and anyone who is not focused on learning should not be there. Any misuse of such places by those who are not dedicated to their studies is considered unlawful. A student who pursues mysticism while neglecting their duties and using the institution’s resources for their personal practices is not following the true path but is instead pursuing selfish desires. Such a person will neither benefit from their studies nor from their spiritual practices. The religious institution is a place for studying, discussing, and promoting the love of the Prophet’s family. No other pursuit should overshadow or diminish this purpose. Mysticism and spiritual practice are only appropriate for students who are committed to their studies, as they can enrich their learning, improve their efficiency, and enhance the quality of their work.
Principle (5)
Bathing
One of the principles of spiritual practice is maintaining physical cleanliness and hygiene. The seeker must ensure that their body, ears, mouth, and nails are clean, and that their skin remains fresh and lively through regular bathing. Without this, the soul cannot be refined, and spiritual progress will be hindered. However, if cleanliness turns into obsession, it becomes a distraction, taking the seeker away from their spiritual journey.
Principle (1): Physical Education and Sports
One can only become a seeker and traveller if one first possesses a soft and obedient body. The body does not become flexible and adaptable without physical activity and exercise. Those who do not engage in sports have a semi-active mind and are unable to learn effectively or make sound decisions. If the body is healthy, there is no need to spend long hours studying. Exercise contributes to the health of both the body and the mind and enhances the brain’s capacity to understand and comprehend. A healthy mind is within a healthy body, and the body itself, from within the space, can absorb knowledge. If you believe my statement, I would argue that a healthy body can learn the books that are stored on a shelf without opening them and studying them.
It is a healthy body that can carry the Holy Quran on its chest, and the mind will learn from it.
One of the primary conditions for the seeker’s journey is having a harmonious body, both in terms of its size and proportions and in terms of its softness and adaptability. A body that has neither excess nor deficiency, and is free from physical impairments.
Exercise should be regarded as the substance that maintains the health of the body. Great mystics have benefited from physical activity, to the extent that some of them engaged in professions that required substantial physical effort.
It should be noted that we have had mystics who were so immersed in contemplation that they would not even brush a fly off themselves, lest they cause it harm. They had weak, disproportionate, and withered bodies. We consider such mystics, who lack physical strength, incomplete, and we see no difference between them and some Hindus who sometimes use impurities and wine or engage in other practices to compensate for the weakness of their bodies, or use drugs. A mystic is truly complete when, like the saints of God, they do not suffer from laziness or weakness, and are able to wield a sword, enter a battlefield, govern, execute justice, and demonstrate love and administer imprisonment where needed. Naturally, someone who cannot engage in exercise due to old age will never possess such a spirit.
The seeker, through exercise, removes the fat and impurities from their body and converts it into energy, so their soul becomes lighter, and they gain the strength to soar.
Of course, recommending exercise does not mean constantly engaging in sports; professional athletes, in a general sense, have a dormant spirit, not an active one. However, the lack of exercise causes the seeker’s spirit to lose its effectiveness, just as theoretical mysticism is understood through philosophy.
Principle (2): Secrecy; The Primary Principle of the Seekers’ Path
From the outset, the seeker must practice secrecy and regard concealment in spiritual matters as a core principle. They should refrain from sharing anything from their path, whether it be difficulties, challenges, hardships, or divine inspirations, with anyone, even when sitting with their family. It should seem as though they have never encountered the fragrance of mysticism or gnosis. The seeker interacts most frequently with their family and must live an ordinary life with them in such a way that no one realizes they are a seeker of knowledge. They should not engage in the prescribed practices of the path in front of their spouse and children. Rather, all their practices and exercises must be hidden, and they should appear as an ordinary individual to them. While it is true that one’s closest companions are often family members, in the path of seeking, they are the most distant, and the seeker must behave in a way that no one can identify them as a seeker. The seeker must inevitably separate themselves from their spouse and children, concealing their spiritual pursuits from them. Otherwise, they risk instilling fear in their family, leading them to suspect that they are either insane or engaged in some form of sorcery. The seeker must appear well-fed to their family, for eating less would upset them, and they should sleep in front of them. The seeker should choose a place, even if it is beneath a staircase, where they can perform their private practices. A seeker who eats dry bread in front of their family will disturb them and make them disheartened. Although the seeker should not be impoverished, if they choose to live a life of poverty in front of their family, refraining from enjoying rich food and settling for dry bread, they will wound and poison their family, and may even lead their children astray. The special actions of the seeker should be performed in solitude and silence.
The seeker must maintain secrecy among their friends, students, and family. If they dream of something from one of these individuals at night, they should not report it to their spouse or criticise the individual the next day. They should know that matters that God wants to remain hidden should not be made public. However, those with a mercantile nature cannot resist spending their findings! Those who gain fame in mysticism and speak of people’s secrets are among the weakest of people, who, having eaten some trivial thing, belch it out to the world, painting a dark stain on people’s hearts and shouting a clamor louder than the braying of a donkey, spreading a stench without even realizing it. A mystic who speaks of others’ secrets is like a spoiled child who craves the candy of honor and the regret of reputation. Indeed, the environment of the religious seminaries is competitive, and if a seeker’s secret is caught by someone who appears to be an outsider, they should not expose their secrecy to weaken the other person. Secrecy is the primary principle of the seeker’s path, and no one can reach fulfillment without it. Those who gain fame in their youth as mystics are weak-hearted lovers who have only glanced at the symbolic kingdom of heaven and have not understood the deeper realms. One day, I encountered a master mystic who said, “I have been to England; do not speak of it, for tomorrow everyone under the iron bridge will know about it!” Secrecy must be practiced until one becomes its master. The practice must begin with ordinary matters so that its difficulty will be revealed. Someone who cannot keep a simple secret from themselves will never be able to keep people’s extraordinary secrets. If a person finds it difficult to keep ordinary news to themselves, how can they swallow a heavy truth without revealing it, without causing harm to others’ dignity and reputation? They must have such a level of secrecy that even the other person will not suspect that they know their wrongdoing. Otherwise, the seeker will destroy their entire identity with a single word and be expelled from the path of seeking. The seeker must even keep secrets from themselves, so that no one can know their innermost thoughts, and they must act as though they have neither seen nor heard anything. They should resemble intelligence agents who are trained so thoroughly that even if both spouses are involved in intelligence services, despite living together for years, neither knows anything about the other’s activities or professional matters. Such individuals are those who are suited for the path of mysticism.
The greatest obstacle for the masters of the path is their students’ lack of secrecy. They speak too openly, often under the guise of friendship, family, or companionship. Yet mysticism cannot endure such feelings and requires strong and steadfast individuals who do not trade their friendship with God for any other relationship. The seeker must regard their spouse as the most distant person in this matter. However, as I have mentioned, one must respect social propriety, and when one steps away from the mystical path, they must cleanse themselves and become a loving and reliable spouse. They should not mix domestic matters with their spiritual journey. A woman should not be aware of her husband’s troubles, or else her perception of him will turn negative. When the husband needs her affection and support, the problems that were shared in a moment of vulnerability will weigh heavily on him, inflicting emotional pain.
Spiritual practice (Suluk) and asceticism (Riyazat) are inseparable. Pain, poverty, suffering, separation, hardship, loneliness, and solitude are indispensable elements of the spiritual journey. Ordinary individuals, akin to birds confined in a cage, remain unaware of anything beyond walking on glassy pavements and living a life of comfort and ease. They occupy themselves with worldly or at least otherworldly concerns, but they regard these merely as forms of entertainment, never reaching the depth of unity, solitude, or seclusion that is essential for spiritual progress. When we discuss the subject of Suluk with scholars and see no impact on them, if the same words were spoken to true seekers or those walking in the path of the virtuous, they would be overwhelmed. For example, Hammam, a man of the path, knew what Imam Ali (7) meant when he spoke to him, and he passed away upon hearing it. When I offer this lesson to scholars, I only use a small part of my memory and analytical ability, while much of it is directed towards testing and experimenting with the audience, and the result is that the lesson of “spiritual knowledge” bears no fruit for those who pursue knowledge alone. It does not affect them, and the lack of enthusiasm for these lessons among scholars is, in a way, a source of joy for me. They are unable to impose any ascetic practices on themselves, nor can they bear suffering, pain, separation, affliction, or tribulation. For example, if they experience even the slightest illness or pain, they would seek medical help through multiple doctor visits, in an attempt to alleviate the discomfort. Yet, this pain and suffering could bring a form of truth, purity, and grace that they are oblivious to, and by seeking to remove it, they block the potential for this experience.
Suluk without asceticism is impossible. Entering the realm of spiritual practice is akin to joining a club that has demanding conditions and rigorous training for its members. One cannot bear the heavy burden of knowledge without spiritual preparation and exercise. Pain, afflictions, separation, sorrow, and exile are what prepare the soul for receiving knowledge. If one lacks spiritual readiness, their will to continue falters, and they are left behind, stagnating on the path. Knowledge is a distant horizon that must be approached through difficult terrain, perilous valleys, burning deserts, stormy seas, freezing cold, and scorching heat, while being shielded from the arrows of worldly affliction by thousands of layers of knowledge and love. If even one poisoned arrow strikes, it can bring the seeker from the celestial heights of the kingdom to the depths of earthly existence.
Asceticism has many forms and is not simply about performing an excessive number of prayers or long prostrations. Asceticism in spiritual practice has thousands of faces, none of which should be associated with pleasure. Many believers perform certain acts, particularly visits to religious sites or religious ceremonies, out of a sense of enjoyment or to bring joy and comfort to their souls. For them, visiting the House of God is so sweet that they spend vast amounts of money to experience it again, making the pilgrimage a form of love. Just as one may make a woman or a man the object of their desires and satisfy their carnal passions, so too can one indulge in religious acts for personal pleasure.
God brings numerous pains and sorrows to those on the spiritual path, which are part of their ascetic practice. He also compels them to do things that are contrary to their natural desires, which forms another aspect of asceticism. However, asceticism should not disrupt the individual’s mental or physical well-being, or put excessive pressure on the soul that could harm their normal life. Superficial or weak ascetic practices are ineffective and do not benefit the heart or spirit. A life of ease, where no hardship exists and where the individual focuses only on seeking comfort and material well-being, will not lead to spiritual growth. Even if one exerts some effort to gain high grades in exams, without accompanying pain or difficulty, it does not elevate the soul or lead to higher realms.
Asceticism has a precise plan, and its implementation lies in the hands of an experienced spiritual guide. One cannot undertake this journey without proper guidance. It is the guide who can teach the seeker how to practice asceticism and lead them to their goal. True guidance is not merely presenting the path; it is walking alongside the seeker and providing them with the necessary support to reach the destination. Sometimes asceticism requires a seeker to forsake ordinary life for long periods, putting them through many trials. It is the spiritual guide who, like a doctor, takes the seeker under their care, providing the appropriate spiritual medicine in small doses, ensuring that the bitterness of the medicine does not overwhelm the seeker. Asceticism is for discipline and training, and any excess or deficiency in it will lead to adverse outcomes.
The seeker must endure enough hardship and pain in their ascetic practice so that their soul aligns with it, lest they become rebellious or stubborn. Spiritual training is akin to physical training, and without a proper instructor, the body can suffer. Those who turn to mysticism and spiritual practice, especially without a guide, often become lost and broken. Sometimes, certain ascetic practices unwittingly stir the soul in such a way that the seeker becomes harsh and unkind, showing no compassion for others, particularly for their families. This often leads to physical and emotional breakdowns. Having a guide is fundamental to the practice of asceticism.
There was once a time when an individual like Ibn Sina had only one disciple and, with his genius, was able to guide his student effectively. However, in today’s world, neither a disciple fully trusts a teacher, nor do teachers find any sincerity in their disciples. Asceticism is so delicate that only a seasoned master can fully understand its intricacies. No student can attempt to practice asceticism on their own without guidance. The ascetic practices recorded in books are often recommendations from scholars of ethics or weak mystics who seek fame and recognition, without having true mystical experience themselves. The practices of those who are known for asceticism may elevate the soul to a certain degree, but they do not lead to a deep connection with divine names and attributes. Their practices, though seemingly free of desire, are often motivated by worldly ambitions and self-interest. Governments throughout history have often promoted such false forms of asceticism, which are more concerned with controlling the soul’s desires than with spiritual freedom and enlightenment.
True mysticism, which is rooted in love and freedom, has been suppressed by political powers because it creates individuals who are free-spirited and a threat to oppressive regimes. Mysticism, which restricts the soul through self-denial, can at times bring such harshness that it leads to a loss of compassion and an inability to experience any spiritual sweetness.
The world of mysticism is filled with failed seekers like Bayazid and Mansur, and the difficulty of the path and its many pitfalls is why Sharia has not required it as an obligation. Spiritual training and asceticism without a guide lead only to loss and harm. Self-imposed ascetic practices can even change an individual’s character for the worse, making them harsh and unkind. I encountered a supposed ascetic who, for twenty years, had refrained from touching his wife and had abandoned his children, all in the name of renouncing the world. Yet, this person was addicted to drugs and lived a life of self-deception. Such false ascetics cause harm to themselves and others, particularly their families. True spiritual vision and mystical experiences must be obtained while preserving one’s spiritual and physical well-being. These visions cannot be attained through self-imposed hardship or at the expense of others.
Asceticism in Islam is framed within the context of worship, prayer, and the obligations of faith. Islam views it as a balanced approach. The religious obligations also encompass financial matters, such as charity, the giving of alms, and acts of selflessness, which are aspects of asceticism. These teachings help the believer learn the value of selflessness, which is one of the highest steps of spiritual progress and a form of ascension.
Islam does not accept all forms of asceticism and limits it. Asceticism is a form of self-inflicted harm, which Islam prohibits in many of its forms, allowing only what is prescribed within the framework of Islamic rulings. For example, fasting is a form of religious asceticism, but it is not considered obligatory for certain patients or the elderly, as it could cause harm to them. In contrast, prayer is considered obligatory even for the sick and elderly, with exceptions only for women during their menstrual periods, taking into account their comfort.
I first witnessed a form of long-term fasting when I arrived in Qom and saw the face of the late martyr’s grandfather, Ayatollah Mofatteh. At that time, some people claimed that the late Ayatollah Marashi Najafi was merely a scholar of appearance, lacking true virtue. Some pursued this controversy in an attempt to prevent him from reaching the rank of Marja (highest religious authority). I attended his classes for a while to see if this claim was true. He was a pious scholar, no less knowledgeable than other claimants, and I found that he participated well in the discussions and concluded them with great clarity. In his lessons, he would mention some matters that the other jurists in Qom at the time were unaware of. Perhaps this is why some wanted to remove him from the field. The maternal grandfather of Mr. Mofatteh was a Sayyid who fasted every day of the year without exception, except for the days when fasting was prohibited. He had a beard as white as snow and wore a large turban, and he sat alongside the late Ayatollah Marashi Najafi. Sometimes when they were in the shrine, people would come to visit them, and the first thing they did was kiss the hand of that Sayyid, because he had a more radiant face than Ayatollah Marashi Najafi. His continuous fasting throughout the year did not affect his face, and since he ate well at night, his face was clear and beautiful, with rosy cheeks. Occasionally, people mistakenly gave him religious donations, and he would kiss his hand instead of Ayatollah Marashi Najafi’s hand. However, he would give those donations to Ayatollah Marashi Najafi, saying, “The money was given to you.”
Another branch of religious asceticism is the purification of character. There are many forms of spiritual and moral asceticism. The most important practice in this area is self-purification through lawful means.
The seeker must observe their obligations, maintain a disciplined sleep schedule, eat moderately, be mindful of their actions, and engage in spiritual and material ascetic practices. They should also cultivate kindness, forgiveness, and empathy towards others. These practices prepare the seeker to detach from their ego and reach spiritual fulfillment.
Islam does not endorse self-inflicted harm or torture of the soul, as some sects might claim. Through its obligations, Islam seeks to balance the purification of the soul and establish a framework for it. It sets times for worship, bringing with it specific etiquette and conditions for spiritual growth. Fasting, especially during the hot and long summer days and while working and sweating, is an example of such permissible self-discipline. Praying, too, requires effort; as it says: “And seek help in patience and prayer, and indeed, it is difficult except for the humbly submissive” (Quran 2:45). The morning prayer is one of the hardest ascetic practices, requiring one to transform their lifestyle for two units of prayer, turning sleep into wakefulness. The “middle prayer” in the verse: “Guard the prayers and the middle prayer, and stand before Allah in devotion” (Quran 2:238) refers to the morning prayer, as many people have neglected the main prayer. The morning prayer is a form of asceticism for most people, but it is a balanced one that does not impose excessive difficulty.
Among the various forms of asceticism, moral and financial asceticism play the most significant role in reaching the unseen realms. In this regard, financial asceticism is much more important than moral asceticism, and we will discuss it further in its own section.
One of the fundamental principles of asceticism is maintaining balance and proportion, which we will explain in its own section. A seeker should not only challenge themselves in worship but also be capable of selfless generosity and practicing forgiveness and kindness toward others. There are also those who are generous and forgiving but grow weary when reading a few verses of the Quran or feel discomforted by them. Some also need to practice lawful means of self-purification.
An interesting aspect of asceticism is that the training and effort involved, which is referred to as asceticism, is initially for the beloved ones, not the mystics. Beloved ones live like ordinary people and do not seek asceticism. However, beloved ones are not without action and effort, but their efforts come from love, not from ascetic practices. The long prayers and prostrations performed by the Imams (peace be upon them) were not acts of asceticism. The Imams received everything from Allah, and never sought anything from the path of asceticism. They were aware of everything before they descended to the earthly realm and saw it all in one glance. Narrations on this topic, especially concerning the pure nature of Lady Fatimah (peace be upon her), show that whatever the Prophet (peace be upon him) would tell his companions, he would also tell Lady Khadijah (peace be upon her), with only a slight difference.
Asceticism is for the beloved ones, and it is through their enduring hardships and efforts that they progress on the path of spiritual perfection and closeness.
A seeker must always pay attention to their physical and spiritual states during their ascetic practices and report even the smallest changes they observe in themselves to their spiritual teacher. They must carefully assess how stubborn, soft, submissive, or rebellious their soul has become.
In asceticism, sometimes one should persist with a practice for several days, but one may abandon it on a particular day due to the feedback from their soul, engaging in another activity to prevent their soul from losing its submissiveness. This requires special attention to how one’s actions reflect on the soul.
Asceticism has a structure, and it does not have a universal model; it is adapted to the individual’s spiritual position and is based on their personal characteristics and physical strength. Such a customized approach cannot be learned through studying books or consulting various scholars but must be gained from a guide who knows the spiritual path and has the ability to lead others.
As mentioned, asceticism has different types, sometimes devotional and sometimes not. Sometimes a teacher encourages their student to study or attend classes, while at other times, they may advise the student to teach or even suggest something entirely different. Some forms of asceticism aim to curb desires, while others aim to eradicate the root of envy. There are practices that dispel fear and promote freedom, as well as those that suppress pride and vanity. Some forms of asceticism humble the ego and others uplift it. Asceticism can turn reckless behavior into courage, and though it may bring someone down, it does not diminish their honor.
Asceticism is inherently difficult, especially for scholars and students. They want to maintain their duties of propagation, engage in research, study, and increase their knowledge. Some also serve as the head of religious communities, dealing with numerous consultations, and amidst all this, finding time for solitude and ascetic practices becomes a twofold challenge. Establishing a connection with higher realms and non-material forces becomes especially difficult for such individuals, and their practices may seem ineffective, like trying to drink lemon water over a greasy dish without cleansing the fat or thickness.
Asceticism is the gateway to entering non-material realms, and spiritual journeying and observation are impossible without it. Asceticism ties the soul to heavenly hooks, which, if done correctly and through the right path, become impregnable, unable to be undone or broken.
Asceticism softens the soul. A soul that is hardened cannot enter the realm of spiritual knowledge and insight. If it does, it will lose balance and control, leading to further rigidity and cruelty. Spiritual practice is not a general recommendation from the law but is only beneficial for someone who is fortunate enough to be in the presence of a spiritual master. Someone who can see and understand the subtle signs of their teacher without hesitation or doubt. Those who do not enter this path at least have a soul that remains intact, but those who stray through misguided ascetic practices and actions will suffer spiritual wounds that can lead to infection, causing harm to themselves and those around them.
Asceticism is for purification, not for creating flaws or causing corruption. Only a guide, with a compassionate and expert approach, can lead the seeker without them suffering harm, ensuring they receive divine success.
It is also important to note that sometimes God, who guides the seeker step by step, imposes natural ascetic practices and pains. These ascetic practices must be embraced wholeheartedly, though the individual still has the choice to accept or reject them. For example, Ayatollah Elahi Qomshaei (may his position be elevated) shared a story where, during a visit to the shrine of Imam Reza (peace be upon him), after praying for spiritual contentment, he was struck by a military jeep, resulting in broken limbs. Despite the situation, he chose to forgive and not hold the driver accountable, demonstrating spiritual contentment through asceticism.
The path of spiritual development requires asceticism, but it must be rooted in knowledge and training, ensuring it leads to success without causing harm or deviation.
As previously stated, the term “asceticism” does not merely refer to the act of praying, reciting dhikr, or engaging in constant prostration. If a seeker performs a thousand rak’ahs of prayer but harbours even a single impurity in their heart, their prayer holds no value. The practice of night prayer and prostration, when accompanied by a narrow perspective that dominates the mind, contaminates and destroys their spiritual journey. An attitude of disdain towards a sinner can erase seventy years of worship, for such a person has yet to be properly nurtured. Worship, regardless of its form or quantity, is merely the outward expression of action, and it is the inner content, shaped by spiritual upbringing, that governs the process. The content within the heart is what dictates the flow of actions.
The central aim of the spiritual journey is for the seeker to become a servant of God. In the discussions of usul al-fiqh, we have stated that “Salat” does not mean merely supplication, as commonly thought, but signifies connection and attention towards the true Lord. It is through prayer that a person attains focus on their true Master. A person with this perspective not only performs prayer but also, in every action—even in their breathing—moves with God in mind. Even in sleep, it is God who is the driving force. Achieving this level of spiritual development is immensely challenging. It is much easier to read a thousand rak’ahs or fast for months than to reach the point where one ceases to be narrow-minded. True spiritual development requires that the seeker reaches a state where they neither consider anyone inferior nor feel superior to others, nor be self-satisfied. Reaching this horizon requires the asceticism described in the previous discussions, and attaining this state is a difficult feat.
Sometimes, when I accompanied certain dervishes, I would remind them of this principle, saying: “Although you engage in asceticism, you do not succeed, for your asceticism is mundane, not mystical.” They may persist in a particular dhikr for years, but more important and more difficult than this is ensuring that one does not become self-satisfied or consider oneself superior to others.
Excessive self-deprecation and extreme humility can also harm the seeker. Sometimes, one person exhibits arrogance and claims, “I am the hero!” while another adopts a position of complete humility, saying, “I am dust beneath your feet,” and yet neither can rid themselves of their self-centeredness. It is like the thickness of a rope, which can become exhausting, or the thinness and fragility of it, which leads to despair. The path of spiritual development is such that one must become unguarded while living, a state so subtle that it often goes unnoticed.
If a person cannot endure hardship and is unwilling to apply difficulty to themselves, they cannot gain access to the hidden realms of knowledge. Just as in sports, one must train continuously, exerting oneself so much that sweat pours from their body, leading to health, in spiritual asceticism, the seeker must not fear mental or psychological strain and must persevere. They must control their speech, avoid gossip, and make their actions independent of personal desires, so much so that they hold the awareness of death upon their fingertips. Enduring hardships strengthens willpower, and willpower leads to submission, and the one who submits will undoubtedly possess spiritual excellence.
Asceticism is not about excessive worship or constant recitation; just as a thousand rak’ahs of prayer without ablution do not bring one closer to the divine, one-sided forms of asceticism do not lead to spiritual elevation either.
The seeker must have a strong will in asceticism and challenge themselves, pushing through fatigue and rejecting personal comforts. If they abandon an action simply because it does not please them, or rush to fulfill their hunger the moment they feel hungry, or give in to sleep when tired, then they are driven by their desires. A seeker should not strive to become depressed or worn down by asceticism but should grow and live through it, just as someone who gradually increases their food intake stretches their stomach and gains weight. Similarly, the seeker should gradually increase their efforts, putting aside ease and indulgence, and aim to increase their inner purity. Asceticism must encompass all aspects, not just physical practices but also the heart, which requires much more rigorous training than the external body. Someone who can endure life’s hardships and the suffering of poverty while responding to the harshness of a spouse or a disobedient child with kindness and patience, to the point that neither spouse suspects anything unusual in their behaviour, possesses an inner asceticism far more difficult than external practices.
A mystic once said, “I had a wife who was deaf, blind, and bald, but I saw her hair in her beauty, and I would caress her head, and this action brought me a purity that allowed me to form a connection to the unseen.” This is a form of inner asceticism that can only be achieved by someone with strong self-discipline and spiritual will.
Asceticism must also maintain balance, and no practice should lead to physical or mental illness. Health is a continuous line that no ascetic practice should cross. If a form of asceticism jeopardises the seeker’s health, it cannot lead to genuine knowledge.
Asceticism should induce pain in the seeker but not make them ill. It is like the cherished martyrs of the revolution, who endure suffering but carry their pain silently within. God has created the human body in such a way that it is more flexible than any spring and can stretch without breaking. The more it stretches, the more it can expand, but it will never break apart.
One-sided asceticism, which focuses solely on physical practices, can lead the seeker to arrogance and vanity. True asceticism must be both spiritual and physical, so that when faced with hardship, the seeker remains silent and composed, controlling their tongue and not revealing secrets. It is like the brave man who, even after being subjected to the harshest tortures, refused to speak ill of Imam Ali, despite being coerced to do so. Such a person has mastered self-discipline, and even if they were to lose a limb, they would not utter a word of complaint, as they have full control over their speech.
This brave individual, who remains alienated in his hometown, where no one recognises his stature, once invited me to his town, Noorabad Mamassani. In that town, an ignorant student of mysticism was speaking about mystics. I told him, “When you do not understand a mystic, do not speak about mysticism; instead, focus on your own studies.” He was surprised and did not expect such a remark. I continued, “You are not a genius, you are misled. You are a student, and you should speak only about the scholars you know.” In that gathering, the brave martyr whom I mentioned was present. I said to them, “Why invite me to speak about mysticism when you have this noble, suffering man here? He has traversed the stages of mysticism, and he understands what mysticism, pain, endurance, and willpower mean. He is the living embodiment of these concepts.” Asceticism is about enduring the difficulties that people like this martyr face. He never spoke ill of the enemy, even when faced with unimaginable suffering, while some cannot control their tongues even for the smallest matters.
The seeker must, as much as they strive to control their bodily functions, also control their speech, as revealing a secret is more impure than becoming ritually unclean. Asceticism must be comprehensive, addressing both the inner and outer dimensions of being. It is only when both aspects are in harmony that true self-discipline is attained, and the result of such discipline is the possession of spiritual excellence or any other form of divine gift, for God does not wrong anyone, and no effort goes unrewarded.
Achieving Balance in Body and Soul
Achieving balance in the body and soul requires careful attention to the various factors involved, much like a wrestler who is not just praised for being able to grasp two opponents but is also expected to master all the techniques of the craft. Similarly, the seeker must be familiar with all aspects of their inner and outer disciplines. Sleep, food, and desires must be balanced in harmony. Achieving balance in the body and soul takes precedence over simply reciting specific prayers or invocations. Of course, achieving this balance takes time and often extends over several months.
The result of adhering to this principle is that the body, temperament, soul, and intellect become more pliable. The person can then be shaped like wax into any form, and the challenges and hardships of spiritual practice do not break them; rather, they endure the greatest pressures without falling into self-doubt. Acquiring knowledge is not possible without a soft body and soul. Those who pressure themselves excessively in the hope of acquiring more knowledge will only lead themselves to arrogance and a host of other ailments, losing the ability to listen, and becoming governed by a form of intellectual dictatorship. In true spiritual practice, just as we are advised not to engage in fasting or abstention from food without preparation, we are also encouraged to eat properly and sometimes even more than usual, depending on the seeker’s physical condition and spiritual state.
Achieving balance and maintaining it is not merely a matter of knowing philosophy, but rather akin to having the ability to edit, placing each word in its appropriate place, giving each term its due, and ensuring that the body and soul remain soft, avoiding any form of fracturing or breaking.
When choosing invocations and prayers, one should not ignore the balance of the soul; otherwise, it will lead to nothing but harm. Of course, the reward in the afterlife is another matter, but we are concerned here with its impact on the path of spiritual development.
Spiritual practice cannot be viewed merely as a craft; it must be approached scientifically. Without such an approach, even the slightest difficulty, whip, or misfortune encountered on the path will render the individual helpless.
On the other hand, one must avoid extremism in seeking balance and should not substitute overindulgence with excessive abstinence, making comfort-seeking a priority, which leads to laziness and excess, while substituting bitterness with excessive indulgence.
Principle (2): The Willpower in All Actions and Speech
In spiritual practice, one must reach a point where nothing is done out of habit or without intention. Every action and word should be the result of conscious will and choice. A seeker who has weak willpower is doomed from the start, falling into deprivation and ruin, unable to put their knowledge into practice. Someone with a weak will cannot control their actions and falls prey to over-sleeping, overeating, excessive speech, and uncontrolled desires.
To achieve this, one must begin with actions that are easier to control and gradually gain the ability to command oneself. For example, reducing sleep little by little, and adjusting one’s food intake to avoid extreme weakness. The seeker must control their speech, avoid gazing upon anything unnecessarily, and not give in to their desires. The mind must be kept free from distractions, and wakefulness must be managed either with or without an alarm clock. When willpower falters, it should be strengthened through resistance and practice until the seeker can rise without the need for an alarm clock. Temporal desires should be limited, with the aim of shortening their duration.
One must begin with small, manageable actions and test their ability to command and control themselves, progressively strengthening their willpower. The goal is to reach a level where even natural bodily functions, like breathing and heartbeat, can be controlled by the will.
Beyond voluntary desires, even natural functions like breathing must be exercised by the will. To do this, one should practice deep breathing and gradually increase the duration of holding the breath. A person with strong willpower could even reach a stage where they might stop their own breath without assistance, demonstrating the power of will over the body.
Strengthening willpower requires consistent training, leading to a form of voluntary death, a discipline in which the seeker brings all desires, duties, and even extra acts of devotion under control. Although people vary in their natural tendencies, whether towards food, desires, or speech, the seeker must focus on strengthening their will according to their personal inclinations. They should first focus on controlling milder desires and then gradually address more intense ones. Through observing the mastery over weaker desires, the seeker will come to believe that they can also control stronger desires, building self-confidence in their ability to exert control over all areas.
In strengthening willpower, one must approach the soul with care, not instilling fear or undue pressure, which will only cause resistance. The soul does not submit to force but needs encouragement, motivation, and sometimes a bit of firmness, so that the seeker remains in control of their practice. In true spiritual practice, actions must be done with willpower; otherwise, invocations, thoughts, and ascetic practices done without willpower will have little effect on the seeker.
After mastering control over personal actions, the seeker can also exert influence over their surroundings, moving objects and affecting the environment.
Strengthening willpower leads to mastery, and mastery is what grants power, the far-reaching strength of the will. We have discussed this at length in the “Red Journey” section of the Mansal al-Sa’irin, which spans twenty volumes.
To conclude this principle, it is important to note that actions done out of habit, without intention or will, hold no value in spiritual practice. Such actions are like weeds, growing without purpose. A person who sleeps or wakes without will, or struggles to sleep due to a lack of will, will find that their sleep and wakefulness have no impact on their spiritual path. The seeker must have the ability to love and hate with intention, not based on impulse or the influence of others. A person who chooses to love with their will cannot be deterred by any external force, and they are in command of their own will.
This is the person who, despite all adversity, is unshaken. Their love remains steadfast, even if all others speak ill of their beloved. No one can change such an individual. Their desires, goals, and beliefs are entirely their own, shaped by their conscious will, and not influenced by external factors or the opinions of others.
The seeker must be vigilant over their speech and actions, ensuring that their words are measured, avoiding unnecessary speech, which can cause the heart to remain cold and prevent the seeker from seeing the truth. The seeker should weigh their words carefully, ensuring that they do not speak excessively and thus avoid the sins associated with excessive speech.
Principle (3): The Importance of Halal and Avoiding Haram
One of the most important initial steps on the spiritual path is “Halal Treatment.” Consuming what is haram (forbidden) is the greatest obstacle to spiritual progress. It is impossible for anyone, even if they were the child of a prophet, to make spiritual progress without adhering to halal. Even if a mystic is one of God’s beloveds, consuming forbidden food will weigh them down and cause a noticeable decline in their progress.
Furthermore, the seeker should not consume just anything that is halal. Even permissible foods, if consumed excessively, can make the seeker heavy and hinder their ability to perform spiritual and mystical tasks. The avoidance of certain foods, then, is twofold: first, to avoid what is forbidden, and second, to refrain from foods that make the body heavy, even if they are permissible. We will discuss nourishment in more detail in the following principle.
Principle ( )
Nutrition and Diet
The seeker must reach a level of self-control where they can exert will over their diet. This means that they should be able to eat the amount of food needed for several people if necessary, and, in their own place, even refrain from eating for several days without causing strain to their stomach.
As previously mentioned, one of the key principles in the spiritual journey is the harmonisation of the soul and body. One of the branches of this harmony is the matter of nutrition. Just like sleep and desire, one should not lose harmony in food intake. It is essential for the seeker to consume foods that are in harmony with their constitution. For this reason, generalised or stereotypical dietary prescriptions cannot be applied.
At present, nutrition has evolved into an advanced and effective science, and one must adopt nutritional engineering to be successful in spiritual practice, study, or work. As the Qur’an advises: “Look at your food and drink” (Qur’an, 7:57).
The primary condition of food is that it must be lawful (halal). We have previously discussed the concept of halal and its importance in its appropriate context. In halal practices, one must be careful not to fall into obsessive behaviour.
Beyond halal, attention must be paid to the food’s character and its spirituality. When discussing the character of food, along with its spiritual effects on the individual, one must address the suitability and quality of foods in relation to the person’s temperament. Although nutritional science has developed well, its practical application is still limited to academic communities or certain governmental institutions and has not become widespread in the general public.
Regarding the spirituality of food, for example, consuming dates handled by a child, though lawful for the child, may be harmful to the one on the spiritual path. Eating such dates can be as inconsequential as a punch to the chin. Some foods make one aggressive, while others promote softness and affection. Certain foods warm the body, while others cool it. Some foods induce sleep, while others cause insomnia. Some foods enhance perception and intellect, while others may dull the mind. Just as a grain of sugar dropped in the Atlantic Ocean does not noticeably alter its taste but affects it in a minute way, foods also impact the soul, and even a single date or fig can affect an individual’s intellect. The seeker must be able to perceive the effects of foods on their soul and understand the proper balance for their spiritual journey. Thus, seeking harmony with the soul should not overlook the character and spirituality of food. Hunger should also be voluntary, rather than arising from habitual weakness at a fixed time, compelling one to eat. The seeker must be able to control hunger, shifting it forward or backward at will. Additionally, when attending a gathering, the seeker should not indiscriminately pick food but should partake in all the various foods presented to them.
In discussing the nutritional properties, one must also consider the air one inhales. Air is the most important form of nutrition, followed by water. The seeker should aim to breathe in fresh air, rather than air that is polluted, dense, or stale. Fresh air can alleviate half of the seeker’s dietary concerns. Since air is light, it immediately permeates the spirit and body, enveloping both.
One of the best foods for the seeker is the consumption of buttermilk and herbs with dry bread. However, it should be noted that certain mystical traditions influenced by deviations from Indian and Chinese mysticism, and Eastern philosophies in general, advocate abstaining from food altogether, which Islam does not endorse. Those who attempt to transcend their material existence through food deprivation may, after some time, detach from the material world, but the nature of their connection remains uncertain. Some may end up in communion with jinn, others may find sustenance in a liminal space. Some reduce their food intake to the point of bodily and spiritual atrophy, disconnecting from the material world and even connecting with the ego of others. Others suffer from mental disarray and ill health. These deviations are seen in Hindu, Christian, and Chinese mysticism, and some of our mystics have unwittingly embraced them. Such practices suggest breaking from the material world, which often leads to engaging in sinful or harmful acts. The negative asceticism found in Islamic mysticism or ethics stems from these misguided traditions. The detachment of ascetics often leads to bodily and spiritual dysfunction, similar to a person buried in the earth for seventy meters, with only an unconscious shell remaining. These forms of abandonment and deprivation may yield fleeting moments of transcendence, but the negative consequences far outweigh the brief experiences of connection. We consider such methods fundamentally erroneous and contrary to religious law.
In nutritional engineering, the seeker must spend in accordance with their income, avoiding excess or waste. The key is intelligent and knowledgeable consumption of food. Foods that make one feel heavy or induce sleep should be consumed sparingly. For example, one should avoid eating types of bread like barbari or taftoon, which are dough-heavy. Additionally, one must eat in a way that prevents constipation. Any heaviness in the body is detrimental to spiritual progress, and the seeker should neither experience constipation nor consume foods that overly burden the stomach. Any dietary heaviness impedes the lightness of the spirit, preventing elevation to higher realms. Additionally, foods that induce a cold temperament should be avoided.
One of the most prevalent deviations among some dervishes is the use of smoke-producing or narcotic substances for spiritual ascent. Some dervishes use hashish or opium through pipes in an attempt to make themselves lighter and experience transcendental vibrations. However, such “leaps” and the negation of attachments only yield temporary effects and result in long-term weakness and illness. Furthermore, using narcotic substances is forbidden by religious law, and the specifics of this prohibition should be found in religious legal texts. The seeker is absolutely forbidden from using narcotic substances, and any guide recommending them is misguided and weak in their spiritual practice, offering no benefits other than harm. The fleeting experiences they provide do not lead to true spiritual elevation.
A person who understands nutritional engineering can also control their sleep. By consuming light foods, they can reduce their sleep time. For instance, eating yoghurt with cucumbers can cause heaviness and excessive sleep, slowing down mental clarity, so a task that could be completed in an hour may take an hour and twenty minutes.
Just as foods are evaluated for their nutritional properties, such as vitamins and proteins, special foods are also recommended for those with high blood sugar or fat levels, and foods should be examined for their ability to prepare the soul for transcendence. The seeker can benefit from the properties of various foods only if they have identified several types and use them together. Otherwise, they are like someone who consumes only one type of food, such as frankincense, thinking it enhances memory. Frankincense, in combination with other memory-enhancing foods, will yield much better results, but on its own, its effect is minimal.
As mentioned, sleep is influenced by food and willpower. One can only control their sleep if their diet is suited to their soul, temperament, and body. Sleep is governed by food and will, and cannot be harmonised independently. Control over one’s will and food allows for the control of sleep, which can be reduced when necessary. In past times, I once went for two months without sleep, but due to the side effects, particularly in relation to our discussions, I decided to discontinue that practice.
The seeker should have two types of food: one common food shared with their family, and another specific food for their personal use, with the mentioned spices falling into this category.
It should be noted that these dietary recommendations are for the lovers of the mystical path, and mystics who are beloved (and not lovers) do not need to follow these rules, as they perceive everything through their vision. Yes, they may eat such foods for a healthy, scientific lifestyle, not for visionary aid.
When consuming food, care must be taken not to overload the stomach or turn the body into a graveyard for undigested waste. The body should not retain food for long; it should absorb it quickly and expel any leftovers.
When eating, it is advisable to use permissible condiments, such as rose water. These condiments should be light, energy-giving, warm, yet small in quantity. Rose water is one of the best condiments, which can be consumed with water or tea. Saffron, dates, figs, and walnuts are also beneficial condiments. Using turmeric is even more important than saffron. Sumac, black or red pepper, ginger, and cinnamon are condiments that lighten the seeker’s sleep and make them feel lighter. Tea, though heavy, is also a good condiment, and those who completely abstain from it often face difficulties. We refer to high-quality tea, not those that quickly stain the water. Those who use several condiments together require less food and sleep, similar to doping in sports, except that this kind of doping is permitted and even necessary.
Bread should be consumed in moderation, as it is voluminous, and rice intake should also be reduced. Among meats, the seeker should consume more tender cuts like sirloin or fillet. Vegetables should only be eaten in amounts that soften and ease the constitution. The seeker should avoid pumpkin as much as possible, as it is harmful to the path, even though it is said to be good for the body. Anyone consuming pumpkin should eat a large quantity of pepper to counterbalance its effects. Industrial products, such as sugar and especially refined sugar, are harmful and detrimental to the spiritual journey. Chickens fed with synthetic vitamins also harm the seeker’s progress.
Eggplant is beneficial for the path, particularly when dried rather than fresh. Eggplant seeds are even more beneficial than the vegetable itself. These seeds can be cooked with tomato paste and spices, and consumed with bread, though it is better to avoid the flesh of the
The Importance of Proper and Conscious Breathing
A person’s conduct should always be guided by truth and righteousness, which are in harmony with their natural disposition and innate nature. One of the natural factors that influences one’s spiritual path and the power of freedom, as well as liberation from the material realm, is having healthy breathing. A seeker (Salik) must always breathe deeply and not in short, shallow breaths. They must be able to utilise all the air sacs that are present in their lungs. Those who do not engage in physical exercise or activity use a minimal portion of their lung capacity and leave much of it unused. Short, interrupted breaths cause the respiratory system to function inadequately, depriving the blood of sufficient oxygen, leading to general weakness. As time passes and age advances, the harmful and destructive effects of this become more apparent.
In addition to its role in maintaining the physical health of the seeker, proper breathing also plays a role in certain spiritual practices and prayers. Some prayers cannot be performed effectively without deep breathing, and the seeker must be able to consciously and intentionally control their breathing to make the most of these practices.
Breathing is not limited to the respiratory system alone, but all the cells in the skin and body require clean, fresh air to thrive. Furthermore, the seeker should reach a level of mastery such that, even if their respiratory passages are blocked or their body is frozen in an ice chamber, they could still draw the required oxygen through their fingernails. Of course, this is nothing more than a concept — a mental image that dominates the body, and when practiced consistently, it becomes second nature. Much like a three-dimensional concept of objects that the mind controls, this ability can manifest itself in the body.
Improving one’s breathing technique requires practice. Exercises similar to those recommended for radio or television hosts, or singers, are the methods that lead to healthy breathing.
If a seeker cannot improve their breathing technique and does not breathe deeply, instead resorting to shallow, short breaths during both inhalation and exhalation, it signifies a wounded soul, one that has lost its energy and vitality.
In addition to the exercises that must be performed at designated times, breathing becomes healthy when the seeker pays attention to their diet and eats in moderation, evacuates waste regularly, bathes, and wears loose and comfortable clothing. Wearing tight clothes leads to body constriction, suffocation, and is detrimental to the spiritual path, as it causes breathlessness. Conversely, wearing comfortable clothes and engaging in regular physical activity promotes the softness of the body and enhances the health of one’s breathing.
Diet and regular evacuation of waste must also be managed. Anyone who eats without consideration and neglects their need to evacuate cannot maintain healthy breathing. A seeker should use certain foods or snacks to help eliminate waste from the body. If food remains in the body for a week, it will contaminate the soul, causing spiritual impurity. Food that stays in the body for such an extended period turns into waste, and its presence is highly detrimental, not only to the body but especially to the soul. It dulls the spirit to the point that, even if the individual performs prayers, their breath will be tainted, not purified. Such a person’s body becomes stiff and dry, devoid of vitality, filled with impurities. Food that does not exit the body is fossilised, turning into fat and grease. The seeker’s body should not carry any excess weight or waste, so they can maintain a disciplined spiritual practice. Some people with imbalanced bodies should refrain from eating for a period to expel the waste, while others must include specific foods in their diet to eliminate harmful spiritual residues.
Once the diet and waste management are properly organised, the seeker can focus on their breathing. They must take deep, controlled breaths, inhaling and exhaling in a smooth and unbroken flow.
A person with shallow breathing cannot achieve calm in their mind, and it is unrealistic to expect them to study or think deeply. Deep breathing, however, is not simply about making the abdomen rise and fall during inhalation and exhalation. It is essential that all the air sacs in the lungs are fully utilised, and the air should circulate throughout the body — including the muscles, bones, and skin, not merely within the lungs. Breathing should begin from below the heart, filling and emptying that area, extending the air intake until one can even expel air from their fingers. The purpose of such technical breathing is to stabilise the mind and achieve a steady rhythm in the spiritual practice; otherwise, it will not yield results.
A person who lacks healthy breathing will have their hair turn grey by the age of thirty. The greying of hair is a sign of a deficiency or malfunction in the respiratory system, which leads to the gradual deterioration and corruption of other bodily organs. This damage, which might not manifest immediately, will eventually show itself as the body ages. The type of breathing described in biology concerns only the lungs, but when breathing is mastered with willpower and control, it affects the entire musculature of the body. It can cause the air to circulate through all parts of the body, even through the nails, as if a person can breathe through their entire body. Those who have this mastery can withstand extreme conditions, such as freezing temperatures or boiling water, without suffering harm. Their bodies can expel cold and resist burning, as their internal control over their breath and temperature regulation is complete.
When breathing is natural, healthy, and controlled, it can alter the acidic nature of the stomach and improve the quality of food that is absorbed into the bloodstream. Improper breathing leads to many stomach problems, causing the stomach lining to deteriorate, impairing digestion and nutrient absorption, and weakening the stomach’s function. In fact, a large portion of the body’s health is reliant on proper breathing, followed by the role of clean water and food.
A person who lacks healthy breathing finds it difficult to wake up from sleep, and experiencing frequent waking throughout the night becomes extremely challenging. Many people wish to wake up in the middle of the night but find their bodies too weak and fatigued to do so. Such individuals lack flexibility and movement in their bodies. Today, most people suffer from excess weight due to improper breathing, poor diet, and relative comfort. When such people wake up, they often sit still for a while to let their bodies adjust to the added weight before they begin moving. In contrast, a person on the spiritual path, upon waking, can immediately start their day, perform ablutions, and proceed with their tasks without any delay, as their whole being is alert and ready for activity.
Healthy breathing, when combined with exercise, proper bathing, minimal food consumption, and regular evacuation, leads to enhanced physical and mental well-being. The goal is to achieve longer, unbroken breaths, so much so that a person can fill their lungs with air for several minutes without difficulty. In the past, divers, who did not use oxygen tanks, trained to increase their lung capacity, allowing them to dive to great depths and return to the surface without difficulty.
The nervous system, psyche, soul, heart, and circulatory system are all revitalised and activated by healthy breathing.
A seeker should practice breathing through the diaphragm in a specific, controlled manner. They should gradually increase the air intake to ensure that sufficient oxygen is provided to the body. It is advisable to practice breathing in open spaces at night, as the cool air has additional benefits. The seeker should imagine a shape like a diamond within their body and focus on extending this shape while breathing deeply, in order to create a vast reservoir of air storage.
The seeker should dedicate part of the night to deep, controlled breathing so that this practice becomes second nature, even during sleep or waking moments. Practising breathing exercises while fasting increases their effectiveness, and drinking water in this state acts like a force, initiating the breath.
The seeker must practice both open and closed breathing techniques, slow and fast breathing, to achieve a level of mastery where their breath becomes unnoticed. If a person’s breath is audible or irregular, they risk breathing improperly, and a skilled teacher will recognise this flaw in their practice.
The seeker should perform breathing exercises in various postures — standing, sitting, lying down, or even in an inverted position, so they can maintain a balanced and healthy breath in any condition.
For practical training, one should sit in a half-kneeling position and perform breathing exercises. After some time, they should attempt to balance, resting their feet against a wall, hands on the ground, and without touching the head to the floor, while continuing the exercises. After a month of consistent practice, they will realise how effortless normal breathing becomes, as if the breath comes naturally, without conscious effort. It is like a person who wears weights while running for kilometres, and when the weights are removed, they feel they could fly.
The air sacs in the body function similarly to the stomach, requiring proper and moderate intake of food or air. The air we breathe should be fresh and adequate, just as food should be nourishing and balanced. Maintaining proper breathing requires training, much like earning a living through hard work and effort.
A person with poor breathing will struggle to deliver oxygenated blood throughout the body, leading to cellular malnutrition and eventual death. Lack of physical movement, such as the sedentary lifestyle of many religious scholars, leads to stiff, underdeveloped lower limbs, which contribute to circulatory problems and heart attacks, often caused by respiratory issues and blockages in the vessels.
Proper breathing, however, can support the health of the organs, as it is one of the most effective forms of physical exercise. It can help burn off body waste and maintain vitality.
Correcting one’s breathing is essential for the seeker, as improper breathing will hinder their spiritual progress. Those who struggle with normal speech or breath control cannot achieve the advanced levels of spiritual practice necessary for secret invocations (dhikr khafi) or for combining inner and outer remembrance. Only with proper control of their breath can they pass
Breathing Through the Nose
Breathing through the nose must be drawn, soft, and silent. A person who breathes in this manner has ensured their health, hygiene, and longevity. Breathing should be calm and without movement. Initially, the body moves at the navel, and from this point, it aligns. For beginners in spiritual practice, the chest also moves with every breath. However, one must practice so that the breath is in a state of stillness and calmness—so drawn and soft that it is not noticeable that the body is breathing. This is the “secret remembrance” that enters with such breathing. A person who wheezes through the nose, has chest rattling, and their body shifts during breathing cannot maintain the secret remembrance. Their internal remembrance becomes overt and apparent. The goal of breathing is to reach a state where it seems as if the person is not breathing at all, and their speech is accomplished without breath. A person who speaks while their breath is audible is likely suffering from shortness of breath, overeating, stomach accumulation, or excessive obesity, which causes the air in their body to rush like a violent wind. Someone who does not have healthy breathing or breathes in polluted air may become pale and weak.
For correct breathing, the practitioner must control their food, stomach, and body. Overeating slows down and disrupts breathing, just as doughy and heavy foods like bread, which linger in the stomach, worsen this issue. The importance of exercise has been emphasised before. Someone who does not exercise cannot properly manage their lungs or make them active. Without exercise, the lungs become inflamed over time, and the person cannot maintain deep breathing, always breathing shallowly and gasping. It is most appropriate to perform the exercises in clean, fresh air, especially in the morning when the air is cool. Springtime is particularly advantageous, as its breeze should be appreciated, for it promotes growth. The spring wind not only benefits the skin but is also excellent for the lungs, keeping them fresh and healthy.
Principle: Fresh Air
The human body, like every natural phenomenon, is influenced by its surrounding environment. Objects, things, and living beings take on different forms depending on the climate, just as the earth takes on various colours and shapes in different regions, adhering to the order set by God in existence. Soils and stones are no different, whether found on Earth or other planets. It is the atmospheric conditions that turn some soil into gold or diamond and others into coal. Humans, too, are influenced by their climatic conditions; some are white, and others black. The varying climates cause this diversity. If, over hundreds of years, there were a shift, a white person could have a black descendant, and vice versa. This exemplifies how deeply the air affects humanity. In spiritual practice, too, it is the same: someone who benefits from fresh, clean air has a free and vibrant soul, in contrast to one who breathes polluted air, whose soul becomes dead and mind dormant.
We previously stated that a practitioner should, as much as possible, use fresh air. The use of fresh, clean air resolves half of a practitioner’s dietary issues. However, we now wish to emphasise that one of the key elements for inspiring the soul in spiritual practice is the use of fresh and clean air, which leads to the health of the breath. The author has always spent most of their time on the roof or under the open sky, even in winter. For those unable to benefit from winter air, it is better to use heating devices minimally, to avoid breathing in “cooked” air.
The air a practitioner inhales should not be stale, old, enclosed, or odorous. It should neither be too dry nor too humid. Its temperature should neither be too low nor too high but should remain light and fresh. Naturally, we speak of air that is pure and uncontaminated—air that is not polluted, smoky, lead-laden, dusty, or fetid. If pollution enters the body, it is not easily expelled. Inhaling air is easy, but expelling the accompanying impurities is not, and sometimes it takes a long time. Care must be taken to ensure proper ventilation so the air remains fresh and pure, unaffected by humidity.
Breathing in modern toilets, which are enclosed spaces, kills the spirit. Unfortunately, some manuals suggest reciting prayers in such environments, but the narrations concerning this were intended for a time when toilets had no ceilings, and the air was free. In the current conditions, where toilets have low ceilings, one should avoid breathing in or opening the mouth during waste disposal, as this would lead to numerous impurities entering the body. Reciting prayers in such a situation weakens the spirit. In this case, only a “secret remembrance” can be performed, which is achievable for those who have the necessary conditions.
Places that are frequented by the public and crowded have polluted and sometimes toxic air. Those who breathe in such environments may sense the extremes of hot or cold air but are oblivious to whether the air is alive or dead. Just as no one would willingly eat half-eaten food from another person, breathing in crowded spaces is akin to consuming toxic remnants or vomit, which have often been passed from one mouth to another.
Principle: Voluntary Sleep
This principle states that a practitioner can only be truly dedicated to spiritual practice when their sleep becomes voluntary and under their control. Among the various aspects that the practitioner must take charge of, sleep is the first to be brought under voluntary control, as it is lighter and more open to change than wakefulness. We have previously discussed the role of nutrition and breathing in sleep, and we will now repeat the necessary sections to reinforce this.
The practitioner must not miss the night sleep, meaning sleep after the Isha prayer until the middle of the night, in order to maintain their healthy daily activities. They must gain the ability to control their sleep, such that if they are asleep, they can wake themselves up at will. Even during sleep, they must have the will to perform internal remembrance. A practitioner who has no control over either the act of sleeping or waking is not yet on the spiritual path. They must be able to sleep at night and during the day and gradually reduce their sleep as time goes on. They should train themselves to wake up without the need for an alarm clock and gradually reduce the number of hours they sleep each day. The practitioner should also strive to wake up a little earlier than necessary and sleep a little less each day to enhance their spiritual discipline.
The measure of a seeker’s mastery and control over themselves, as well as their level of self-possession, is determined through their dreams. Through dreams, the seeker can uncover the issues in their spiritual journey and, in these dreams, they may encounter the divine saints and seasoned guides of the path of love and knowledge, seeking their guidance to resolve problems and dead-ends.
Dreams should be intentional for the seeker. Someone who never dreams at all, or someone who dreams excessively, seeing everything without control, or whose dreams are chaotic, scattered, and disorderly, reveals that they lack harmony in their waking life; they are a wayfarer in name, not in essence, and must organize their day-to-day life. In other words, “dreams” serve as a guide from the inner teachers of the path of love, reflecting the state of one’s waking life. It is noteworthy that very strong mystics who are among the saints of God, due to their nourishment primarily from wakefulness, experience fewer dreams. Others may not dream or may forget their dreams due to spiritual dryness and inner barrenness.
Dreams are classified into types such as those based on knowledge, emotion, imagery, abstraction, order, disorder, continuity, multiplicity, novelty representing new names, invocations, and locations, or recurring dreams. Each type reflects specific conditions of the seeker. Additionally, dreams are significant in terms of whether they involve communication with the deceased, one’s home, family, or matters of a metaphysical, heavenly, or hellish nature.
Organized dreams, particularly those that reveal new things such as a fresh location or an unfamiliar individual, or dreams of purgatory, the Day of Judgment, or encounters with ancestors one has not previously known (e.g., Uwais Qarni, Salman al-Farsi, or Mikdad), or events and people from centuries ago, or divine saints, or dreams of spiritual breakthroughs that are abstract and meaningful—whether addressing intellectual or practical problems—along with dreams of skies, seas, or treasures—are indicative of a healthy, seeker-like individual and are of high value, even if the individual only performs the obligatory acts of worship.
Disorganized dreams, or dreams that reflect the individual’s past or those that are merely a reflection of their daily life, such as dreams about pilgrimage to Mecca, seeing the Kaaba and fellow pilgrims, or dreaming of familiar people like family, friends, classmates, or seeing fruits or foods they desire, or traveling with a spouse or children, or experiencing worldly matters like the market—all point to hidden aspects of the person and suggest they are still caught in the playful interaction with their own soul, not yet a true wayfarer. Such a person is not exhausted by serious work and has spent their day in idleness. Some dreams also indicate physical or psychological ailments of the dreamer.
A seeker, in order to understand themselves and gauge their spiritual and intellectual state, can observe and track the nature of their dreams over the course of a month.
Some people see dreams that foretell the future, dreaming several times within a month of events that occur later. These individuals have an inner capacity for prophetic insight and may foresee upcoming struggles or even their own martyrdom. Such individuals have an inner narrator and are receptive to divine disclosures.
Dreams are a form of influx or inspiration. The seeker must carefully monitor their mental and spiritual impressions to detect even the smallest growth or decline, and take appropriate action. However, those deeply beloved by God—whom this book does not mention—are immune to such influences. Whatever comes to them, even if it is impurity, they neutralize and purify it, much like a jurist who has the power to act and whose decisions are untainted by external influences.
On the other hand, seekers are susceptible to all forms of influence. Some of them, being weaker, do not notice the short-term impact of these influences, much like a merchant who drops a jar but does not notice its breaking immediately. However, over time, if many jars are broken, the cumulative loss becomes evident in the balance of their business.
By carefully observing their dreams, a seeker can become aware of their gradual setbacks, avoiding self-deception and addressing each failure as it arises, searching for ways to prevent further loss. A human, if they cannot deceive others, can easily deceive themselves, much like a partridge burying its head in the snow, blind to its own flaws, justifying them as if they were necessary. However, in dreams, one cannot control the narrative. Dreams reflect the true inner state of the individual, serving as a perfect gauge of one’s inner values without room for self-deception. Someone whose dreams are only a reflection of daily life or scattered, unrelated, and chaotic should not fall for their own self-delusions and should not rely on their own ritual observances as an indication of their true spiritual progress. Their dream tests offer them no passing grade.
The first category of dreams should be regarded as “prophetic” dreams, which are the initial signs of spiritual progress and constitute the primary capital for the seeker.
If a seeker pays attention to what they must focus on during their waking hours, carefully observing and considering their experiences without superficiality, they will see good dreams at night. Conversely, someone who fails to see the important aspects of their day and whose vision is distracted will not experience pleasant dreams. This situation reflects those who fail to perceive the valuable legacy of the fourteen infallibles, who constantly seek to meet the Imam of the Time (may Allah hasten his appearance). These individuals fail to benefit from the presence of the infallibles and remain constantly preoccupied with hidden matters. A person who is not attuned to the unseen during the day cannot expect to encounter something they have never seen in their dreams.
Once the seeker enters the spiritual path and learns to control their dreams with intention, through practice they will reach a point where their dreams too become intentional. They can decide to dream of a specific person or thing, and their dreams will become like a book from which they can derive knowledge. In such cases, dreams play the role of a spiritual guide and teacher, responding to the seeker’s inner state, which has been shaped and organized. Intentional dreams are an effective means for a seeker to gain insights from the unseen, but only those who have mastered the ability to control their sleep, choosing when to fall asleep and when to wake, can experience such dreams. Until a seeker reaches this level, their dreams will be incoherent and unintelligible.
Intentional dreams are informative, possessing a prophetic quality. These dreams should be under the seeker’s control, much like an expert archer who accurately hits their target without error. Such dreams have the power to reveal the seeker’s internal struggles and, through reflection and careful analysis, they can help identify and resolve issues. These dreams carry authority for the seeker and serve as a connection to the unseen world, akin to reason as an inner authority, and the infallibles as outward authorities.
It is important to note that intentional dreams, being one of the first stages of the spiritual journey, can become a gateway for Satan to mislead the seeker. This deception may manifest as an urge to pry into the hidden lives of others, which is one of the first traps Satan lays to halt the seeker’s progress. This is where the worthy are distinguished from the unworthy, and the true mystic from the false. Those who develop the ability to engage in such investigations will not only lose divine favor but may also fall into the trap of worldly gossip, deceiving others by revealing their secrets. Such a person, by overstepping boundaries and seeking knowledge of the unseen, will end up in loss, both in this world and the next, blinded by their own pride. They risk falling into the pit of self-deception and spiritual decline.
A seeker should not concern themselves with the private matters of others. God, who has an infinite number of servants, has not tasked anyone with knowing the hidden lives of others. In relation to intentional dreams, the seeker must be cautious not to fall into the trap of unnecessary curiosity or interference. They should focus on using dreams solely for their own spiritual advancement. Intentional dreams are the best spiritual guides, but they must be discussed with a teacher who can offer proper interpretation. Such dreams, like guided missiles, must be aimed correctly under the guidance of a master, and the seeker cannot rely on their own interpretations without consulting the expert.
In order to have intentional dreams, the seeker must observe certain etiquettes and conditions, some of which are mentioned in the traditions. They should also recite specific verses from the Qur’an, and there are recommended foods and diets, which are beyond the scope of this book but should be learned from a qualified teacher. A person who advances in practical mysticism will discover their own techniques, much like expert marksmen who each have their own unique style.
For those who cannot access the unseen while awake, intentional dreams hold great significance. They serve as a training ground for tapping into the unseen world even during wakefulness.
Intentional dreams help the seeker become wiser and more realistic. They serve as a test to evaluate the seeker’s skill and progress on the spiritual path. However, involuntary dreams, which are not a result of interaction with the soul, do not offer such clear and dependable insights.
Original Note
Joy and Grief
A person who is growing spiritually will gradually begin to recognize the signs of their progress. The emergence of such signs is an indication of the seeker’s success and movement. These signs are discussed in our critical commentary on the book Maqamat al-Sairin (The Stations of the Wayfarers), and here we present one of the most important of these signs.
The effectiveness of spiritual matters, despite the considerable attention given to them, is less than that of other scientific disciplines, and the seeker (salik) faces greater challenges in achieving success in these matters. Attaining spiritual goals is a slow process. To assess whether their spiritual practices have been correct and fruitful, or whether their spiritual journey will bear fruit, the seeker must use certain criteria for judgment. The most significant effects that arise during the spiritual journey are two states: “ecstasy” (wajd) and “grief” (huzn). Sometimes, the seeker feels so joyful that they want to laugh and dance constantly, while at other times, they fall into a state of despondency where crying seems to be their only refuge. The seeker should pay attention to these two states to determine whether their grief outweighs their joy, or vice versa.
A person who never feels sorrow or sheds tears, who does not experience fear of God, is not a true seeker. A true seeker, however, may suddenly burst into tears or laughter, and both tears and ecstasy come upon them. The tears they shed lighten their soul, while ecstasy brings weight to their spirit.
Just as bodily health requires the consumption of food and fat, which must be burned off, in the spiritual journey, joy, ecstasy, and rapture burn off the impurities that oppose spiritual progress. Tears, likewise, encourage renewal and growth. While tears carry a weightier substance than laughter, laughter reveals a deeper mental disturbance than grief. In fact, laughter is like wind, whereas tears are like water. But wind, despite its lightness, has a heavier effect than water. For this reason, excessive laughter brings hardness of heart, while tears do not have this effect and only lead to sadness. If a seeker experiences both tears and laughter during their spiritual journey, it indicates successful progress.
However, tears that stem from worldly concerns or personal tragedies are of no value in the spiritual path. The true seeker sheds tears due to the sorrow of separation from the Divine, experiencing an intense and deep grief from the core of their being. A seeker who achieves a balance between these two states—ecstasy and sorrow—demonstrates the best spiritual journey.
Other mystical states in the seeker are reflections of these two states: rapture and dancing arise from ecstasy, while sighs, burning, and tears arise from grief. These two states are the fruits of the spiritual tree, and anyone lacking them is spiritually rootless and incapable of blossoming.
The emergence of these two states depends on the seeker’s discipline during their spiritual journey. They must select their actions carefully, avoiding excess or negligence. The seeker should neither overeat nor excessively fast. They should not abandon tasks midway but ensure they complete their spiritual practices fully. There should be no idle moments in their life, as they must always be able to direct their attention to spiritual work. The seeker must maintain a balance in all aspects of life, just as a mechanical system operates according to certain principles.
Furthermore, the seeker must preserve the purity of their heart, ensuring that worldly concerns do not taint it. This concept is discussed in more detail in the principle of the “crystal-clear heart.” The heart should be free from the distractions of life’s events to allow for the experience of joy or sorrow. In this state, the seeker may suddenly laugh or cry, experiencing ecstasy or sorrow unexpectedly, even in the presence of others. In such cases, these emotional shifts may perplex those around them, especially their spouses. However, advanced mystics have control over these states to such an extent that no one around them notices their inner condition. Avicenna (Ibn Sina) eloquently describes this in his writings.
The beginner in the spiritual path may experience these emotional states involuntarily. If someone claims to be on the spiritual path but lacks such emotional fluctuations, they should know that there is a fundamental problem with their practice. They may have violated one of the basic principles of the path, such as overeating or neglecting their diet, or allowing worldly concerns to enter the sanctum of their heart.
By adhering to the principles of the spiritual path, these two indicators—tears and rapture—will manifest in the seeker. The seeker may shed tears during prayer, or even in sleep, without those tears being the result of personal concerns or worldly happiness. This is because the seeker keeps worldly matters separate from their heart. They do not obsess over worldly issues or accumulate unnecessary wealth, but instead remain focused and organized, similar to a patient who is advised by their doctor not to lift heavy weights to avoid damaging their spine. If the heart and mind become preoccupied with worldly matters, they will become obstructed and the seeker will be hindered in their spiritual journey.
This principle can be likened to Aristotle, who is said to have delivered his lessons while walking, so absorbed in his teaching that he did not even recognize the door to his school. The seeker must not be distracted by external matters but should focus entirely on their spiritual journey. As the Qur’an says, the seeker should be like the “ear,” able to listen and receive guidance.
Grief and joy indicate the aliveness of the heart. However, there must be a balance; excessive weeping indicates a deep sorrow, while excessive joy leads to heedlessness. The seeker, as they advance, may learn to experience both laughter and tears simultaneously, an ability that only a spiritually mature person can master. This simultaneous expression of joy and sorrow reflects the seeker’s profound inner state.
To achieve such states, the seeker must maintain balance in all aspects of their life. For instance, excessive recitation of the Qur’an without reflection or overindulgence in other activities can lead to burnout or spiritual stagnation. The seeker must apply balance to all actions, occasionally increasing the amount of Qur’anic recitation, prayers, or prostrations, depending on their needs, in accordance with their spiritual progress.
At the beginning of their journey, these emotional states are inevitable, and the seeker should not expect to experience them after only a year or two of spiritual practice. Instead, they must recognize the gaps in their practice and correct them. These gaps result from distractions that have taken root in the heart, preventing it from remaining focused on spiritual matters. The heart must be dedicated solely to the Divine, while the intellect should focus on reasoning and the soul should attend to worldly affairs. Each aspect should be carefully separated to avoid mixing them. The seeker should not allow worldly hardships to taint their heart. Even in times of difficulty, they should not allow those issues to cloud their heart’s focus on the Divine.
The seeker’s heart must be pure and free from distractions. If they maintain the right balance and adhere to the principles of the spiritual path, they will experience the full range of emotions—grief, joy, ecstasy, and rapture—as a natural result of their spiritual journey. They will be able to experience the pain of separation from the Divine as well as the joy of proximity to it.
In the final stages, as the seeker advances, they will be able to bring together both tears and laughter, reflecting the depth and balance of their inner state. The heart, having been properly attuned and purified, will bear the fruit of spiritual realization. This realization, symbolized by tears and ecstasy, will lead the seeker to the ultimate union with the Divine, where they can experience joy and sorrow simultaneously, as signs of the soul’s ongoing transformation and growth.
To reach such love, which is essentially the attainment of monotheism and finding God in one’s heart, requires permission for entry. This is a permission that the heart seeks with its inner call, and the invocation is not a mere verbal or outward one, but an inner, hidden remembrance. In this gathering, no words are exchanged, and the servant says nothing—he is entirely attentive, with ears and a head surrendered to the will of God. Of course, this heart, this ear, and this head have been repeatedly pierced and cut by the sharpness of monotheism, and many wounds have been inflicted by daggers upon it, yet it is with longing, need, and pain that it gains entry to this sacred sanctuary. One whose remembrance and thought are of God is never free from the pain of God’s presence, even when they are studying. When they sleep, they dream of that pain, and whatever they look upon, they seek God first. This is the fervor for the Divine, and it is within this fervor that they reach the hidden remembrance of God. Even in debate, their heart is continually remembering God. Such a person can never be heedless of God, but in the case of one who is heedful of God, even personal prayer and remembrance are mere forms, empty shells, which, though they may outwardly align with the world, cannot be the prayer of a person who is in true communion with God. Worship, when confined to the soul, is mere structure without meaning or substance, and there is no remembrance of or attention to God in any state of the individual trapped in the ego. Remembrance is, thus, the very attention itself. The object of this attention can be a textbook, a friend, a parent, or anyone, but the attention itself is what matters, similar to food; it is not what is eaten, as much of what is consumed is expelled, but rather what is absorbed and utilized by the body. Remembrance is that actual presence and attention—not the form of remembrance, which may not even be remembrance at all, despite the words “Allah Akbar” or “La ilaha illallah” being spoken.
There are two kinds of remembrance: one with fervor and one without. If someone remembers their enemy, they are indeed remembering them, but they have no desire or affection for them; rather, they despise them. Fervor is essential for achieving something, just as it is for the material world. A seeker, if their heart and soul have not blossomed, becomes like a dwarf who lacks height, a caricature showing only horizontal growth. The first stage of perfection is having fervor. A seeker without fervor finds life tiresome. This fervor, enthusiasm, and above all, love, give meaning and purpose to the seeker’s life, dispelling the boredom of repetition. In the past, people would go to the deserts to gather firewood and thorns. If someone overloaded their back with a heavy load, they could no longer lift it, and their excessive efforts would bring them to the ground. The same is true of knowledge—some become burdened by the distance from the truth, and the more they strive, the farther they are pushed away. One who has the God of experience in their heart has a heart full of purity, always fresh and lively, even if they are very old. Such a person is more youthful than the young and is free from any stagnation of the heart.
The true elevation of a person is in their heart, where love and affection manifest. Expressions like “I love you,” “I like it,” or “my dear,” though they relate to the heart, are lower forms of this and are more connected to personal desires and sensory perceptions than to the higher level of affection. A seeker who reaches the stage of the heart or soul finds that their inner character takes the form of beauty, and their outward demeanor embodies manners, which were previously discussed. Such a person possesses knowledge related to the heart, but may not have intellectual or worldly knowledge. If their knowledge is correct, it becomes a source of assistance and kindness, but if they rely on false or mistaken information rather than their teacher, it becomes an obstacle, turning into a demonic force that distances them from the saints of God and from true knowledge. Knowledge can entangle a seeker in the material world, society, multiplicity, and pretensions. If a seeker is entangled in sensory desires, imagination, and worldly tendencies, they may become a virus specialist who remains untouched by illness but will not benefit from the spiritual knowledge that should guide them. Experience shows that knowledge often becomes an obstacle for the knowledgeable, as it is tied to worldly desires, and thus their hearts become trampled upon.
The perfected saints, the beloved of God, possess all three stages simultaneously. Their souls shine with a radiance that a thousand worldly people cannot match. Their intellect is such that no politician or schemer can rival it, and their hearts are in a constant state of spiritual awakening.
One who is interested in mysticism and has the potential for spiritual journey must become a person of the heart before becoming a true seeker. The heart begins as nothing more than clay, then it becomes a flower, and finally, it becomes the heart in its truest form. It is at this stage that the heart becomes a beloved and then a lover, all attributes and stages of the heart. It should not be forgotten that we speak of the arrangement of the hearts of lovers. They strive to mold the clay of their existence into a true heart, and then transform that heart into a beloved and a lover, before reaching a place of serenity and connection. For the heart to be polished and emerge from its clay form, the special discipline of prayer is required. All forms of discipline lead to prayer. Prayer, in essence, has one meaning: “And they were not commanded except to worship one God…” (Quran, 98:5).
After prayer, the heart requires nurturing, which comes through need. Need is something that everyone under this sky is subject to, and it is the task of the seeker to address and rely upon it. For the seeker, rejecting or ignoring need, or not listening to it, is polytheism. If a need reaches the seeker, and despite the fact that they can fulfill it, they remain indifferent to it, they have fallen into polytheism, and their heart becomes as low as an ant’s. To the seeker, the needs of others are of no distinction, for everything belongs to the Lord. This is why among mystics, detachment from worldly goods, life, and possessions is common. However, there is sometimes an excess or deficiency in this detachment. Unlike worldly people, who are those who only take for themselves and have no heart, there are those who have accumulated their wealth through great effort, and they cannot part with it. Such a person, even if they give money to someone, will not solve the other’s pain, but instead, may cause their misery. Such wealth, obtained through worldly means, brings sickness and shortens life. Therefore, some forms of charity and gifts should be discarded and not given to others to consume; otherwise, on the Day of Judgment, it will complain that it was given to someone as a gift, and not as a blessing. After prayer and need, which are not so difficult and are attainable by many ordinary people, the true refinement of the heart comes through a process of intimacy with the Divine, which requires polishing the heart through its inner longing, seeking, and devotion. These stages of love are indeed challenging and much heavier than the two stages that precede them. They say that when one becomes truly in love, they begin to value someone or something more than themselves. In the world of our earthly existence, a child may do this for their parents or a wife for her husband, but sometimes such acts of devotion become burdensome and intolerable. It is these matters which deeply affect the heart. If a person uses these three forms of devotion, their vision and power will naturally follow, and most importantly, they will gain the true knowledge that they seek. If a person possesses these three qualities but does not experience the results, there is an issue in the beginning stages of their journey that they must examine and address. Even though a seeker who has deficiencies in their spiritual journey may not yet feel the true benefit of the process, they must continue to refine their heart, until they gain the true understanding and benefit of this devotion.
Earlier, we discussed that a human being possesses three levels: sense, heart, and soul. The practice of remembrance (dhikr) also varies according to these three levels. We have regarded the spiritual seeker (saalik) as one situated at the level of the soul, while ordinary individuals may have the first two levels. The remembrances (adhkaar) mentioned in the Shari’ah can be categorised based on these three levels, and each remembrance is suitable for a specific individual. Some remembrances are verbal and psychological, some are intellectual, and others are from the heart’s own intuitions. Therefore, each remembrance is not universally applicable at all times, for all individuals, and in all contexts. Every remembrance requires a specific individual and environment, and one should not simplistically assume that every remembrance found in traditions is suitable for everyone. Organising and applying remembrance appropriately is an extremely challenging task, one that only a few spiritual masters are capable of. The knowledge of dhikr is intricate, and its principles are far more complex and difficult than those of formal academic learning. This path, unexplored and uneven, is more arduous than any other. We have discussed the ‘science of dhikr’ with its principles and rules in a book with the same title, where, for the first time in the Islamic world, we have systematically, substantiated, and scientifically addressed its principles in order to purify the superstitions surrounding it and to reveal its true and valid aspects.
Previously, we made reference to the concept of ‘expressive dhikr’ and explained that what we mean by dhikr in this book is “expressive dhikr with specific conditions”. This type of remembrance is, in essence, akin to a practical workshop, a test, and an experiment in a laboratory. The practitioner of dhikr intends, through such a remembrance, to achieve a victory, open a door, manifest an unseen reality, or draw an appearance into the unseen. Through this remembrance, they aim to focus on a particular aspect of the world and establish a connection with or control over its truth. The great efficacy of expressive dhikr is what makes its attainment rare. There are many people who engage in dhikr, have prayer beads, perform obligatory and voluntary prayers, but ultimately gain nothing from them because most individuals approach dhikr in a self-taught manner. They neither specialise in it nor learn it from a competent instructor and spiritual guide. An instructor whose expertise is more important than their commitment, for without expertise in this field, there is no real commitment. A hadith to always consider in relation to dhikr is: “He who acts without knowledge, his corruption exceeds his correction” (من عمل بغير علم كان ما يفسده أكثر مما يصلحه). Engaging in such practices without knowledge causes more harm than benefit. Specialisation is necessary in every field, whether mundane or spiritual, and the domain of dhikr is no exception. A practitioner who ignores this principle will not only fail to make progress but will also cause harm to themselves and their close ones, especially their spouse and children. The greatest role and effect in dhikr lies with the instructor and mentor. A person who binds themselves to the prayer beads and performs dhikr without any guidelines is prone to heart hardness, suspicion, obsessive behaviour, isolation, and resentment towards others. Many dhikr circles that currently exist in Tehran are led by individuals with no expertise in this area. These individuals become the refuge of those disillusioned with the world, seeking solace, but after a while, various forms of obsessions or mental illnesses only add to their weariness. Such individuals, who are fatigued, need exercise and swimming, not dhikr, as their veins are polluted and their nerves weakened. For such individuals, dhikr only exacerbates their weakness. Yet many of them turn to self-treatment and seek guidance from non-specialists who have no goal other than emptying their pockets. Through this, they create not only one problem but numerous issues for themselves and their families, some of which could be some of the most difficult mental health conditions.
Many individuals who pursue dhikr are either unwell or lazy, lacking the motivation to work or study. Some turn to various dhikrs and prayers because they cannot find a spouse. These individuals lack the inherent structure required for specific forms of dhikr, and because the dhikr system is not embedded within them, it becomes detrimental to them. Such individuals must realise that dhikr is a specialised practice, much like medicine, and cannot be used without adequate training and certification. Of course, one must also take into account the widespread phenomenon of charlatans and unqualified fortune tellers who deceive people with simple and sincere intentions, only to exploit them for financial gain. These individuals, who have taken advantage of people’s sincere and naïve hopes, must realise that they face severe consequences, and all the benefits they gained from this practice — which should be in the hands of God’s saints — will eventually be stripped from them, down to their very bones.
Principle ( )
The Value of Dhikr and Its Effectiveness
The value of any dhikr lies in its effects; otherwise, it is just the mere repetition of words. Dhikr lightens and calms the practitioner, making them kinder and more pleasant to be around. Such an individual becomes sweeter when meeting others. The perception, thoughts, and spirit of the practitioner towards the community and people change. They no longer see people and society in the same way before and after engaging in dhikr. They become more sensitive, listening with greater softness and seeing with more clarity. A dhikr has value if it alters the practitioner’s view of the world, affecting their hands, speech, eyes, beliefs, and thoughts, and increases the clarity and purity of their mind. Harshness, stinginess, negativity, and a pessimistic view of matters are removed. Divine remembrances serve as reminders, and reminders are like the sharp sting of a dagger that shifts one’s being. A dhikr is valuable if it changes the way one manages their life, transforms their existence, and purifies their heart. The worth of dhikr is determined by its impact, and it is this impact that gives it value. When performing dhikr, the heart, eyes, hands, outlook, behaviour, and all aspects of the practitioner’s existence must be cleansed and purified. One who engages in dhikr and yet sees no benefit from it has wasted their time. Dhikr is not just about retreating into a corner and uttering words; it is about a dhikr that brings change to the practitioner. Just as acid dissolves dirt, the selfish traits of the practitioner must dissolve. Otherwise, it is nothing more than asceticism, hermitage, and misguided isolation. One who engages in authentic dhikr desires to greet everyone with peace. Arrogance is removed from them. With proper dhikr, a person who once enjoyed having others kiss their hand now despises such actions. They become humble, grounded, gentle, patient, pure, simple, and light, easily engaging in conversations without provoking rudeness or insult, just as all the great saints were humble and soft in their interactions. May Allah grant people the ability to become soft enough to attain the station of martyrdom. Such people reach the stage of annihilation, those who see nothing for themselves.
Correct dhikr elevates the practitioner, bringing them to the ranks of dhikrs such as Subhan Allah, Astaghfir Allah, Quddus, Rahim, Hamid, Ra’uf, and other remembrances. In essence, the station is the effectiveness and, so to speak, the cleansing property of the dhikr that purges the practitioner of their wild nature, deceit, and other impurities, polishing them like a diamond. One who engages in dhikr but sees no transformation in their being must first arrange the preliminaries before engaging in dhikr.
Principle ( )
Proportionality of Dhikr
One who does not engage in dhikr, or does so less than their capacity, will be contaminated by malice and hardness of heart, just as one who performs excessive dhikr might fall into the same trap.
Principle ( )
The Increased Need for Dhikr by Scholars
A scholar requires more dhikr than others, as knowledge unaccompanied by dhikr brings impurity. Dhikr purifies knowledge, ridding it of arrogance and pride. A scholar who does not engage in dhikr will become hard-hearted, arrogant, and prone to showing off.
Principle ( )
The Cost of Dhikr
One who engages in dhikr must also practice charity and pay the costs associated with dhikr, such as the moral tax of dhikr. This will increase the practitioner’s worth and allow them to gracefully overlook any insult, humiliation, or praise. Otherwise, their heart will transform from clay into the hard metal of cast iron.
Financial charity allows dhikr to flow freely for the practitioner and will enable them to rise spiritually. Salawat (blessings upon the Prophet) itself is a form of charity and has no harm when uttered.
Principle ( )
The Need for Dhikr to Flow
Dhikr should not be spoken hastily or excessively. What matters is the gradual flow of dhikr, even with a few words over a short period of time.
Dhikr should not feel burdensome to the practitioner but should make their heart light and pure, bringing clarity to their being.
Principle ( )
Purification in Dhikr
Purification in dhikr refers to removing the cloudy state of the soul or preventing the previous luminous effects of dhikr from blending with the current one. Purification in dhikr is a challenging task.
The practitioner of dhikr should not carry the traces of their previous dhikr, much like a teapot that retains the scent of previous spices, which would alter the taste of the next brew. The soul of the dhikr practitioner must be free from any scent or influence, just as a person with blood cancer must purify their body of all the tainted blood. The soul of the dhikr practitioner must be emptied of everything to the point where the practitioner can transform their entire being into dhikr. This process is more effective in solitude and especially in the darkness of night.
The practitioner should reach a stage where they are free even from the remembrance they were previously attached to. For example, one should not move from the remembrance of Salawat (blessings upon the Prophet) to Subhan Allah without first purifying their soul. Additionally, one must be free from any ill-feelings or grudges against others. Being content with everyone and not being upset by their actions is crucial for the dhikr to take effect. Otherwise, any resentment would become a major obstacle. Achieving satisfaction with others and not being disturbed by their harm is not an easy task; it requires strong faith, a broad heart, and the capacity to forgive. Dissatisfaction with others creates a psychological disorder that prevents progress. A soul seeking to advance must purify itself from such afflictions.
A person in a position of authority, power, or knowledge must not carry these titles with them when engaging in dhikr, as doing so will prevent dhikr from having any effect on them. During dhikr, the practitioner should empty themselves of their past identity, including their profession, social status, and even their age, to such an extent that if a child were to engage with them, they would experience that interaction with the innocence of a child. The soul must first be purified before spiritual matters can be entered into it. Otherwise, their spirituality will carry the smell of decay. They must cleanse themselves to the point that, when asked, “Who are you?” they have no answer.
The practitioner of dhikr should not perceive their own virtues or vices, following the example of the Divine Name Al-Sattar al-‘Uyub (The Concealer of Faults), where Allah conceals flaws so thoroughly that no one notices them. The practitioner must veil their faults and avoid a mentality of excessive self-awareness in order to strengthen their capacity for spiritual unity.
Principle ( )
Spiritual Unity (Ijma’)
One who wishes to embark on a spiritual journey must sit still, gathering all their forces as if their body were a skeleton. Ijma’ (spiritual unity) is the gathering of scattered energies within oneself, and this is a state required for dhikr. Achieving unity of the soul is a difficult task, and few can manage to concentrate their entire being in a single dhikr. If a person’s focus is diverted elsewhere, their unity will be disrupted, and this distraction will act like a storm that burns the tree of dhikr to ash.
Ijma’ in dhikr refers to the gathering of one’s attention and focus so that dhikr is absorbed by the soul, nourishing it to the point where it becomes an involuntary, internal act.
The narrations that speak of the reward of each La Ilaha Illa Allah (There is no god but Allah) being like planting a tree in Paradise refer to this level of dhikr, as this dhikr remains vibrant and grows strong, much like a well-established tree.
Certain practices can aid or hinder this process of unity, and the practitioner must identify their own traits to minimize hindrances and strengthen the aspects that facilitate it.
Principle ( )
The Clothes of Dhikr and Purging Extraneous Additions
For dhikr to be effective, one must shed all unnecessary attachments. For instance, one should wear simple, comfortable clothing that is adequate for the practice, avoiding extravagant or worn-out garments, as such clothing can interfere with the effectiveness of dhikr.
The practitioner should reduce their attire and ideally engage in dhikr while in water, as one cannot be sure of the origin of the fibers in their clothing. Dhikr requires purity, and clothing must be procured from lawful means.
Wearing heavy, extravagant clothing during dhikr is an obstacle and the practitioner should adopt a lighter, more humble state.
Principle ( )
The Darkness of the Space
The space where dhikr is performed must be dark. Light is a disturbance and, for dhikr, it is like poison. Even for individuals who have mastered the preliminaries, light is a significant barrier. Light is foreign to the body and is considered a heavy element. It behaves like tiny shards of glass, harming the body and disrupting its system. One should remain in the dark as much as possible, even in daily life, not just during dhikr.
It is essential to note that someone who turns off the light after being in it for a while still carries the effect of light within them. They are different from someone who has been in the darkness from the outset, whose eyes have become accustomed to it.
Night and dark environments are supportive for the practitioner in disengaging from worldly distractions. However, the practitioner should not close their eyes during dhikr. The eyes should remain open and free to prevent them from diverting the will.
Rule (1): Organising Sleep
The seeker must have a regular sleep pattern in order to relieve physical fatigue and ensure mental tranquility. If the seeker experiences insufficient or light sleep, they should increase its duration by using natural sleep aids such as yoghurt, cucumber, or prunes, in order to ensure deep sleep and rest. Additionally, the individual should reduce the consumption of saffron, dates, and garlic, as these may contribute to heavier sleep. Adhering to this can enhance the ability to concentrate and meditate.
It is important to note that the practitioner of remembrance (dhikr) should not make their sleep too heavy to the extent that it leads to laziness, preventing them from engaging in the meditative process.
Rule (2): Maintaining the Count with One’s Senses
Using a prayer bead (tasbih) to keep track of the number of recitations is distracting. The tasbih is an external and detached object, and for the soul of the practitioner, it becomes heavy and cumbersome. Instead, the practitioner should rely on their own sense to maintain the count of their recitations, keeping the number of repetitions clearly in their mind. If they are unable to do so, they may use their fingers.
Rule (3): Importance of Hygiene and Cleanliness
The body must be clean and free from impurities, as filth and dirt obstruct the process of remembrance. One of the foundational aspects of dhikr is the necessity to maintain personal hygiene, particularly in the mouth, ears, nose, feet, and other covered areas. Neglecting cleanliness renders the practice of dhikr ineffective. A person who is not clean is like a heavy cart that, no matter how fast it moves, cannot reach the swift deer. However, someone who engages in dhikr with cleanliness creates a clear and empty space within themselves, making the remembrance have a deeper and more profound effect.
The goal in dhikr is that it touches the soul and does not remain a mere mechanical repetition, so that if the practitioner is suddenly interrupted during their recitation, they can still recall and respond appropriately.
Rule (4): Salawat – A General Remembrance
The recitation of “Allahumma salli ‘ala Muhammad wa ‘ala Aal Muhammad” (O Allah, send blessings upon Muhammad and his family) without a fixed number is universally beneficial and harmless. This remembrance functions as an entry into other remembrances, and a beginner in spiritual practice should use it, even though it may not always be immediately effective. Salawat is a prayer of love and devotion.
Rule (5): The Recitation of “Subhan Allah”
The remembrance of “Subhan Allah” (Glory be to Allah) prepares the practitioner for deeper spiritual practice and entry into remembrance. It is like an acid that cleanses impurities from within. This remembrance should be recited one by one without multiplication, as it is a heavy and profound invocation. There must be an inner space created by the first utterance before the second can be introduced.
A person who persists in this remembrance for a few days should observe some results and at least feel lighter, realising that they are no longer the same person they were before the recitation, just as a hungry person feels satiated after eating.
Rule (6): Reciting Remembrance with the Breath
In the case of verbal invocations, they should be recited during inhalation (on the in-breath), not exhalation. During exhalation, the invocation should cease, as certain types of remembrance may be either descending or ascending. The name “Hamid” (The Praiseworthy) is descending, while “Baasit” (The Extender) is ascending. Some remembrances should be recited over multiple breaths, rather than within a single breath.
Rule (7): Embedding Remembrance in the Heart
The key to remembrance lies in embedding it deeply in the heart, much like a new pair of shoes that requires time to fit comfortably or a driver who takes time to adjust to a new car. Remembrance must settle in the heart, and the heart should be cleared and purified through remembrance so that it becomes internalised and natural, expanding to the whole body.
Once remembrance has become internalised, it transforms from an intentional act into an inherent part of the individual. The practitioner will no longer need to consciously think about it, as it becomes as natural as breathing.
Rule (8): The Persistent Nature of Internalised Remembrance
Once a remembrance has become deeply embedded within the individual, it will never leave them. The original remembrance remains with the practitioner until the Day of Judgment, and later remembrances do not replace or erase the earlier ones. They remain part of the person’s spiritual fabric.
Rule (9): The Guardian of Remembrance
The practitioner who has internalised remembrance hands it over to their subconscious mind, where it becomes protected and safeguarded. This process is akin to the mind’s memory, which retains the remembrance even when the practitioner is unaware. This “guardian” ensures that the remembrance stays with the practitioner, even in the most challenging and chaotic moments.
Rule (10): The True Owner of Remembrance
After a period of engaging with verbal remembrance, the practitioner should strive to internalise it so deeply that they recite it unconsciously—whether in silence, conversation, or even in sleep. This is the true essence of internalised remembrance.
The person who has deeply internalised remembrance is referred to as the “Owner of Remembrance.”
Rule (11): The Resilience of Internalised Remembrance
The practitioner who has truly internalised remembrance will always carry it with them, even after death. This remembrance is not reliant on the memory or conscious mind, which can fade, but is deeply embedded in the individual’s spiritual essence. It remains a constant companion, both in this world and the afterlife.
Rule (12): The Vitality of Remembrance
Remembrance should bring health and vitality to the practitioner. If a remembrance causes the practitioner to disengage from normal life, becomes obsessive, or leads to isolation, then it is detrimental and should be abandoned. True remembrance energises the practitioner and facilitates their movement towards the divine, without hindering their daily activities or mental health.
Rule (13): The Power of Transformation
To internalise a remembrance, the practitioner must be able to leave behind all distractions and devote their whole heart and mind to the task. This ability to focus fully is known as “the power of transformation,” where the practitioner can effectively transform their inner world to hold only the remembrance, free from all external distractions.
The difference between the power of transformation and extraction in remembrance (dhikr) lies in the fact that in extraction, an individual empties themselves of all obstacles and distractions, whereas in the power of transformation, in addition to this, they must adopt the remembrance. It is at this point that the remembrance takes root within the practitioner’s inner self, and they remain engaged with their inner remembrance even while asleep or during their daily activities. Their soul automatically hums the melody of remembrance. Such a person may become so habituated to remembrance that they might continue to recite it for decades after their death, unaware of their passing. One who engraves a particular remembrance in their heart and cultivates it reaches a point where that remembrance becomes their Lord and remains ever-present with them.
Rule ( 1):
The Exercise Nature of Some Remembrances
Some of the remembrances that a spiritual teacher initially imparts to a disciple serve as exercises or practices, and one should not expect immediate results from them. The initial breaths of novice practitioners may feel heavy during remembrance, and such individuals must exert more effort to practice it for a period until they attune themselves to the remembrance.
Rule ( 2):
Methods of Teacher-Disciple Interaction in Remembrance
The teacher provides the disciple with remembrance either individually or in group settings.
The first method is done in complete secrecy, with the disciple’s status kept hidden from others. In this approach, the teacher closely supervises the disciple’s spiritual states.
The second method involves several people practicing remembrance together. In this method, they become aware of each other’s states, and through collective participation, those who have shortcomings in their remembrance can identify their flaws by observing those who have succeeded. This method has less of an impact on the disciple.
Rule ( 3):
Guarding the Soul
The practitioner must be vigilant of their soul and observe their emotional states, traits, and qualities to assess the effectiveness of their remembrance. If the practitioner attains the ability to focus and engages in remembrance for a period but sees no results, they should discuss it with their teacher, as either the remembrance may not be suitable for them, they may have issues with their preliminary stages, or the effects of the remembrance may take longer to manifest. Some remembrances are delayed, and if no effects are visible after a month, one should not lose hope. The diagnosis of such matters is the teacher’s responsibility.
Rule ( 4):
Maintaining Calmness and Composure in Actions
Performing tasks with calmness strengthens willpower and the ability to focus. The practitioner should practice drinking a cup of water or tea slowly and steadily over several minutes, rather than gulping it all at once. Such exercises help reduce excessiveness in behavior.
Rule ( 5):
Strengthening the Will
To strengthen their will, the practitioner should take moments throughout the day to pause. For example, they could hold an apple or another fruit for several minutes without eating it. This practice is highly effective in calming the body, soothing the mind, and settling the turbulent soul. Additionally, taking a cold shower in hot weather or a lukewarm one in cold weather is very beneficial, as it brings psychological freshness and tranquility.
To strengthen concentration, one should first practice with tangible objects. For example, place a cup of water in front of them and look at it for five minutes without looking away, minimizing blinking. This exercise should start with small things and gradually increase in size over months. They may also practice focusing on a fruit or flower. Later, this exercise should be applied to the memory, visualizing the cup of water mentally and focusing on that mental image for ten minutes, practicing until concentration becomes ingrained. At the next stage, the practitioner should move to the heart. It should be understood that heart-based exercises for strengthening willpower are only possible for those who have prepared their foundation properly in spirituality and have reached a certain level of proficiency. The deficiency, however, lies in their inability to combat their own inner struggles. They focus on emotions such as love, sweetness, and warmth. The will should eventually become such that it attains full control over actions; otherwise, external desires may lead to inaction. A strong will allows the individual to direct their mind toward what they desire and block out unwanted thoughts. Consistent practice leads to concentration in the will, enabling the practitioner to progress in broader spiritual areas.
Rule ( 6):
Focusing on the Essence of Remembrance, Not the Form
Focusing on the remembrance itself or its concept is a form of attention, and such focus distracts the practitioner from the essence or real manifestation of it. The practitioner should not have a primary focus on the remembrance itself but rather consider it as a means, focusing on the divine presence which encompasses all things.
Rule ( 7):
Consistency with One Remembrance
During a specific period, the practitioner should remain dedicated to one remembrance and not engage in multiple remembrances simultaneously.
One who does not follow this rule is like someone who consumes various foods or medicines indiscriminately. Such a person will neither benefit from the food nor properly digest it, and their soul remains unsettled.
Multiple remembrances are mere empty repetitions and do not purify the heart or settle in the soul. Just as food that is properly absorbed affects the body at the cellular level, remembrance, once internalized, will manifest in the heart and actions, becoming discernible even in one’s face or eyes.
Rule ( 8):
Remembrance and the Attention of the Soul
Remembrance is an act of attention, and just as attention has stages, remembrance also has levels.
Saying the remembrance without true attention results in fatigue and causes the practitioner to deny its transformative power. Certain remembrances, like those found in the book Mafatih al-Jinan, can take years to internalize, not months. Some of these remembrances require complex preparatory steps not outlined in the text, and non-specialized or careless use of such texts may cause psychological harm.
Rule ( 9):
The Need for a Catalogue of Internalized Remembrances
The practitioner should maintain a list of the remembrances they regularly practice and internalize. Over time, they should be able to identify the effects of each remembrance and consult their teacher to determine whether to continue, reduce, or increase the frequency of each remembrance.
Rule ( 10):
The Conditional Nature of Remembrance
Remembrance can be either praiseworthy or blameworthy, depending on the context. Just as the remembrance of God is cherished, remembering an accident may cause sorrow, and remembering a pleasant journey with loved ones may bring joy. Therefore, remembrance is conditional and can be either beneficial or harmful.
Rule ( 11):
The Harmful Nature of Inaccurate Remembrance
Remembrance is attention, and attention can be a form of neglect. Just as some good things may lead to arrogance and pride, incorrect remembrance can lead to spiritual corruption. If such remembrance becomes internalized, it results in neglect and hardness of the heart, making the individual unable to combat it. Therefore, it is necessary to seek permission from an experienced spiritual guide to engage in remembrance properly.
Rule ( 12):
Quick-Impact Remembrances
A purified soul responds more quickly to light, simple remembrances, especially those without complex pronunciations or points. For example, “La ilaha illallah” (There is no god but Allah) is easier to pronounce and quicker in impact than a more complex phrase like “La hawla wa la quwwata illa billah” (There is no power and no strength except with God), which has more vowels, dots, and emphasis.
Rule ( 13):
Consideration of the Expiry Date of Remembrance
Each remembrance is only valid for a specific period, and only an experienced teacher can determine this period. Remembrance should be practiced only during the time it is intended for; otherwise, it can cause spiritual harm.
Rule ( 14):
Considering the Owner of Remembrance
Some remembrances must be recited with the attention of their rightful owners—such as the Imams or the Fourteen Infallibles. Without their attention, the remembrance lacks effectiveness.
The one who intends to recite this remembrance (dhikr) must possess the ability to extract its inner meaning and recite it while disregarding all forms of self-interest. When the seeker can, while maintaining the principles of the dhikr, gradually become accustomed to it, they will then realise that no dhikr for the removal of polytheism (shirk) compares to it in its depth.
The reciter must articulate it aloud in a way that their ears can hear it. Initially, it should be repeated ten times over half an hour during the night, then increased to twenty times. If the reciter is unable to continue or if the remembrance does not settle into their heart, they should limit themselves to reciting it once. The remembrance should not be recited in a state of hardship or heaviness, nor should it be continued if distractions or obstacles arise in the mind.
Tasbih (glorification) is one of the remembrances of unity (tawhid), and it should not be recited in a continuous, compounded, or uninterrupted manner, as this might lead to polytheism, unless it is during the prostration of prayer, when it is said in the form of a declaration.
There may be instances when the reciter could become entangled in polytheism, and this dhikr might prevent them from returning to pure monotheism. A case in point is a statement attributed to Bayazid al-Bistami: “Subhanallah, how great is my status.” He uttered this dhikr out of admiration for his own spiritual station, which implicitly introduces a form of self-importance and veers away from pure monotheism. The dhikr must be recited in such a manner that it is recognised as a pure expression of tawhid.
At this stage, due to the inherent flaws in the individual’s inner state, they may find it difficult to negate their desire for personal gain, and thus they require the medicinal effect of this remembrance for healing and purification. The negation of desire is for those who are advanced on the path of monotheism.
For an individual who has prepared themselves for this dhikr, especially by making their life lawful, purifying the soul, dispelling evil inclinations, and ridding themselves of jealousy, rancour, and greed, a single “Subhanallah” can bring about a profound connection and lead them to a state of union.
This particular dhikr is one of the manifest remembrances that should be recited in one breath, and there must be a pause for exhalation between it and the next dhikr. The Shari’ah recommends reciting “Subhanallah” in odd numbers, as this structure suggests a spiritual rhythm, and its breath-like quality is emphasised. The dhikr of glorification (tasbih) should be recited one by one and in odd numbers, as repetition in even numbers is not suitable for this remembrance.
For those who are prone to hastiness, it is permissible to say “Subhanallah” with both inhalation and exhalation together, as these individuals may find it difficult to pause after inhaling. Such individuals are quick-tempered and tend to rush.
For ordinary individuals, it is advised to recite this dhikr with a single breath and avoid stretching it until the exhalation, as this could lead the soul to become accustomed to multiplicity, weakening the breath and the spiritual connection.
It is important not to mix the remembrance of salutations (salawat) with this dhikr. Salutations should be recited in another time slot. One should seek solitude and darkness when engaging in this remembrance to maintain their connection to the divine, and if it is cold, at least avoid covering the space, keeping the atmosphere open to the heavens, so that the practice yields better results.
The remembrance of istighfar (seeking forgiveness)
“Astaghfirullaha rabbi wa atubu ilayh” is a composite dhikr consisting of several phrases: “Astaghfirullah”, “Rabbi”, and “Atubu ilayh” – three other remembrances within this fourfold structure. The fourth phrase is a combination of the previous three, making it heavier than the “Subhanallah” dhikr, as it not only exalts Allah but also purifies the self. Its weight increases due to the depth of its significance. This dhikr is particularly known for its purification properties, as it removes impurities, thickness, and ego from the soul, polishing it and smoothing out the roughness of the heart. It also alleviates hardships, as many of these are caused by the inner flaws and sins, which are eliminated by this dhikr.
The presence of the first-person pronoun in the phrase “Atubu ilayh” makes it somewhat self-referential, and its heaviness stems from this egocentric element. Therefore, it is essential that when reciting it, one should disregard the ego. In this case, the “Astaghfirullah” becomes a direct invocation without any self-referencing, so that its meaning transcends individualism.
This dhikr is particularly beneficial for souls entangled in worldly concerns. The second part, “Rabbi wa atubu ilayh”, serves as an emphasis and increases the supplicatory nature of the request.
Reciting this dhikr, especially at night and during prostration, is especially effective in purifying the heart. Its power is such that if someone recites it regularly and does not experience any change within themselves, they should recognise that there is a deeper, internal issue.
It is best to recite this dhikr in batches of seven, with each set of seven repetitions counting as one complete dhikr. It is suitable to pray two units of prayer and recite this dhikr in batches of seven during the final prostration, as well as in the bowing (ruku) and qunut. Initially, there is no fixed number for the batches of seven, but after some time, when the reciter becomes familiar with it, they should complete the set of seven dhikrs.
This dhikr should be recited slowly, avoiding any hastiness, as rapid recitation in general is discouraged. The purity and cleansing effect it brings to the soul is powerful, almost as if multiple people were washing the individual’s soul and purging them from their sins. The remembrance cleanses the person’s spiritual impurities, including the internal flaws, excesses, and the wrongs committed against the divine, not the rights owed to others which require separate restitution.
When the reciter feels that the frequent recitation of istighfar has freed them from inner impurities, they should then add “Subhanallah” as a second dhikr, since istighfar is heavy and may drain their breath, making it difficult to complete. In such cases, they should recite it to the extent that they are able.
This dhikr is part of the process of repentance (tawbah), where repentance is an act of returning to the right path, and istighfar is the means by which this act is expressed. Repentance is a process of returning the soul to Allah and cleansing it of any sin, just as one would cleanse the body of poison. The act of returning is difficult, as it requires the soul to abandon its attachment to sin, and this return is more difficult than avoiding sin altogether.

The continuation of this dhikr every dawn is boundless, but it can be performed in batches of one hundred or one thousand repetitions. Initially, it should be pronounced audibly, and after some time, it should be recited silently, and then eventually reach the heart. The practitioner must gradually deepen the recitation of this dhikr, embedding it in their soul and heart, such that they can master the silent dhikr. The most important aspect of reciting this dhikr, and its ultimate goal, is to bring “La ilaha illallah” into the heart. Regular practice of this dhikr leads to dreams, revealing streams of water, seas, greenery, and gardens.

The Principle (Dhikr of Tahleel in Dhu al-Hijjah)

After the practitioner has diligently recited the dhikr of Tahleel for forty days, they prepare to transcend into the realm of spirituality and spiritual growth, and their dhikr takes on a heartfelt dimension. In this state, they can persist with the dhikr that Shaykh Abbas Qummi mentioned in his Mafatih al-Jinan as part of the practices for the first ten days of Dhu al-Hijjah. This prayer includes the dhikr of Tahleel, which is expressed in five different forms. Shaykh Abbas Qummi states:

“Every day during the ten days, recite five prayers that Jibril (Gabriel) brought for Prophet Isa (Jesus) from the Almighty God, and these five prayers are as follows:

(1) Ashhadu an la ilaha illa Allah wahdahu la sharika lahu, lahu al-mulk wa lahu al-hamd, biyadihi al-khayr wa huwa ala kulli shay’in qadir.

“I testify that there is no deity but Allah, the One without partners. To Him belongs the dominion, and to Him belongs all praise. In His hand is all good, and He is capable of everything.”

(2) Ashhadu an la ilaha illa Allah wahdahu la sharika lahu, ahadan samadan lam yattakhidh sahibatan wa la walada.

“I testify that there is no deity but Allah, the One without partners, the Unique, the Self-sufficient, who has neither a companion nor a child.”

(3) Ashhadu an la ilaha illa Allah wahdahu la sharika lahu, ahadan samadan lam yalid wa lam yulid wa lam yakun lahu kufuwan ahad.

“I testify that there is no deity but Allah, the One without partners, the Unique, the Self-sufficient, who neither begets nor is begotten, and there is none comparable to Him.”

(4) Ashhadu an la ilaha illa Allah wahdahu la sharika lahu, lahu al-mulk wa lahu al-hamd, yuhyi wa yumit wa huwa hayyun la yamut, biyadihi al-khayr, wa huwa ala kulli shay’in qadir.

“I testify that there is no deity but Allah, the One without partners, to Him belongs the dominion, and to Him belongs all praise. He gives life and causes death, and He is the Ever-living who does not die. In His hand is all good, and He is capable of everything.”

(5) Hasbiyyallahu wa kafaa, sami’ Allahu liman da’a, laysa waraa’ Allah mutaaha, ashhadu lillahi bima da’a, wa annahu bari’un mimman tabarra’a, wa annalillahi al-akhirata wa al-ulaa.

“Allah is sufficient for me, and enough. Allah hears the call of those who call. There is no limit beyond Allah. I bear witness to Allah in what He has called, and that He is free from those who renounce, and to Allah belongs both the Hereafter and the First.”

Prophet Isa (Jesus) conveyed great rewards for the recitation of each of these five prayers.

When reciting these prayers, one must follow the rules and principles of reciting dhikr, with particular emphasis on the following important points:

a) One must practice the recitation for a period of time so that it can be spoken smoothly and without hesitation, avoiding pauses or gaps in the breath. The pauses and sections where a break occurs and breath enters will be explained in detail later.

b) The first dhikr has three parts: “Ashhadu an la ilaha illa Allah wahdahu la sharika lahu,” “Lahu al-mulk wa lahu al-hamd, biyadihi al-khayr,” “Wa huwa ala kulli shay’in qadir.”
The second dhikr has two parts: “Ashhadu an la ilaha illa Allah wahdahu la sharika lahu,” “Ahadan samadan lam yattakhidh sahibatan wa la walada.”
The third dhikr has three parts: “Ashhadu an la ilaha illa Allah wahdahu la sharika lahu,” “Ahadan samadan,” “Lam yalid wa lam yulid wa lam yakun lahu kufuwan ahad.”
The fourth dhikr has three parts: “Ashhadu an la ilaha illa Allah wahdahu la sharika lahu,” “Lahu al-mulk wa lahu al-hamd, yuhyi wa yumit wa huwa hayyun la yamut, biyadihi al-khayr,” “Wa huwa ala kulli shay’in qadir.”
The fifth dhikr has six parts: “Hasbiyyallahu wa kafaa,” “Sami’ Allahu liman da’a,” “Laysa waraa’ Allah mutaaha,” “Ashhadu lillahi bima da’a,” “Wa annahu bari’un mimman tabarra’a,” “Wa annalillahi al-akhirata wa al-ulaa.”

It is essential to maintain the aforementioned parts and not make a break at any other point during the recitation.

c) This dhikr starts as audible and visible, but it must be gradually concealed and eventually brought to the heart. This is because using the limbs in dhikr is akin to associating partners with Allah, while the dhikr of the heart is not tainted by any form of polytheism. The ability of practitioners in this regard varies, and the time needed for each one to achieve this should be assessed based on their aptitude and progress.

d) When performed with presence of mind and concentration, this dhikr is very effective in removing polytheism from the soul, and its impact will become evident in dreams. It may feel as if a heavy burden is placed upon the heart, as though the soul is about to separate from the body. Furthermore, a sense of attachment to solitude, seclusion, and spirituality will manifest.

e) One should not be hungry or overly full while reciting this dhikr. It should also be recited in a state of purity (wudu) and facing the Qiblah.

f) The practice of this dhikr should not interfere with one’s daily duties and responsibilities, especially for a student of knowledge, for whom studying is an obligation. If it becomes a hindrance to their academic pursuits, they should reconsider its use and may need to stop practicing it. Furthermore, if a practitioner begins losing their nightly sleep, staying up until late into the night and missing healthy activities, they should stop the practice. Moreover, this dhikr has no effect on those who are socially active, frequently engage in conversation with friends, or partake in joyful gatherings, nor does it affect those who frequently give sermons.

g) Each of these five dhikrs should be recited in batches of five: First, recite the first dhikr five times, then the second dhikr five times, and so on. It is also recommended to recite all of them three times initially, forming a batch of fifteen. If time is limited, one should not begin the second or third repetition and should limit themselves to just one set of the five dhikrs. If the dhikr is not observed in such an ordered manner, it will not have the desired effect of cultivating spiritual devotion. Therefore, it is better to practice reciting the dhikr in sets of three initially and then adjust the time accordingly. For a beginner, it is advisable to limit this dhikr to no more than three repetitions to avoid the fatigue that may arise due to its power of purging polytheism, which could overwhelm and confuse the practitioner. Additionally, it is not appropriate to recite the dhikr in pairs, as pairs may evoke the notion of polytheism.

h) While reciting this dhikr, one should maintain tranquility and avoid hasty or rushed recitation. Similarly, reciting it too slowly is also not ideal.

i) This dhikr can be recited at dawn, before the Fajr prayer, as part of the post-prayer supplications, or during the qunūt of prayers. It can also be recited while in prostration.

j) It is required to recite this dhikr in a stationary state, without movement. While maintaining consistency in reciting this dhikr during periods of stillness, it is recommended to practice it throughout the day, even during one’s commute to work. Additionally, maintaining purity and facing the Qiblah is necessary for achieving the desired results from this practice. This dhikr has a profound effect on the expansion and opening of the heart.

k) Because this dhikr is long, it is also beneficial for strengthening memory.

At this point, it is also worth mentioning Ziyarat Ashura. Some practitioners, especially those with spiritual aptitude, persistently recite Ziyarat Ashura, often adding one hundred salutations and one hundred curses. Although it is correct that a person should internally curse the enemies of Allah as part of their inner dhikr, and renounce the enemies of Allah’s allies in a way that even carries over into their dreams, continuous practice of Ziyarat Ashura can become harmful if persisted with beyond the first ten days of Muharram. Therefore, it is essential to seek permission from a spiritual guide before considering it as a regular dhikr.

The Principle (Bismillah Dhikr)

The first dhikr one can practice to reach the hidden dhikr is the recitation of Bismillah. The practitioner should silently recite Bismillah ar-Rahman ar-Rahim with each breath without moving their tongue, doing so with each inhalation and exhalation, so that with each complete breath, they say *

The seeker (Sālik) in his pursuit of the subtle invocation (dhikr khafi) must be alone and in solitude to perform it effectively. This practice is inevitable for the seeker, though initially, especially for an older individual, it may be burdensome and the detachment from worldly attachments may not be easy. This is especially true if someone has abandoned the path of scholarly pursuit and appears as a clergyman, making it seem as though achieving mysticism in such a person is an ordinary impossibility.

The seeker first aligns his subtle invocation with his breath. Over time, he practices it while speaking, striving to reach the point where not a single breath goes by without the invocation, ensuring that no breath is wasted.

To reach this level of subtle invocation, the seeker requires at least two years of continuous training under the supervision and guidance of a mentor. Progress cannot be made in less than this, unless some individuals are gifted with this subtle invocation as a divine bestowal.

We have outlined the exercises for controlling the breath in their proper place, and these exercises must be actively implemented. The seeker must work diligently to reach the point where, with one will and one breath, he commands two powers: one in his inner being (with the invocation) and one in his outward speech, such that these two do not interfere with each other. Some seek this goal for years, sometimes up to twenty, as they detach from worldly matters to establish the subtle invocation within their hearts. I personally encountered such a seeker, though I do not view his practice as entirely correct. This powerful seeker spent twenty years detaching himself from everything, sitting for hours each day in the sunlight, eventually losing his sight. His eyes were focused on his heart, not on the world. Of course, such an individual has no wife or children and can sit in solitude, confronting the sun for hours. He recognised people by the sound of their footsteps, not by sight. He was a tall and strong person, with hair as white as snow. For over twenty years, he sat face-to-face with the sun, sometimes for up to fifteen hours in the summer, looking directly at the sun. This is the determination required for one who wishes to engage in the mystical path or practise the subtle invocation. However, deliberately harming oneself in such a manner is not the correct path; rather, the journey must be taken with integrity and health. We have discussed the importance of physical fitness, proper breathing, nutrition, and rest for the health and well-being of the seeker.

If the seeker becomes powerful and capable, not only can he perform the subtle invocation simply, but he can also do so in a compound, mixed, and intricate manner. However, this is only attainable by one who has mastered the invocations. The breath of such an individual becomes so purified that it can engage in invocation. This individual does not perform only one invocation; at times, he combines up to ten invocations while speaking ordinarily.

The subtle invocation belongs to the family of the “speech of the soul.” The speech of the soul is distinct from will, knowledge, and similar faculties. Some individuals possess the ability to use the speech of the soul, even though others may not. Those who deny the speech of the soul do so because they are focused solely on themselves. The seeker performs the invocation with the speech of his soul and the breath he possesses.

As we mentioned earlier, the breath must be drawn slowly, softly, and silently, and these three qualities must also be maintained in the invocation. The subtle invocation does not become accessible to the seeker unless, prior to this, he has mastered control over his breath, making it slow, calm, and deep.

It should be noted that the seeker, in his breath and invocation, is attempting to conquer a point that the mentor has defined for him, achieving an ascendant movement and a transformative power that brings him to a higher state. The purpose of the subtle invocation and the continuous breath is for the seeker to reach a place, a state, or a realm far beyond his current reach. When the seeker progresses in his subtle invocation and has brought his breath to a desired point, he will succeed with every invocation given to him. He might experience a breakthrough at the moment, or within a week or ten days, either in a dream or while awake, and see himself at a specific level, known as the proximity to the Divine. Of course, much of this depends on one’s inner nature, though careful attention reveals that all traits are ultimately divine in origin.

The subtle invocation, combined with the breath, serves to shape the seeker’s heart, gradually bringing it to a higher realm, though this may take time. However, it is also possible to experience the subtle invocation abruptly and intentionally in a waking state.

If someone reaches this state of abrupt invocation during wakefulness, they are undoubtedly empowered and capable of achieving instant connection with the Divine. We previously discussed the concept of the seeker’s mastery or “tamkin” over himself.

A seeker who is focused in his invocation, capable of secluding himself, detached from worldly concerns, and free from distractions during invocation, will experience a stronger and more vivid spiritual vision. Such a person is masterful and light-hearted, able to easily free himself from attachment and be alone.

We have already emphasized the importance of deep and healthy breathing. The seeker must not overeat; they must have a complete elimination and approach the invocation with a sense of vitality and joy, not with substances like smoke. Some misguided individuals in mysticism attempt to free themselves by using smoke or drugs, but the harm of this is greater than any benefit. Such individuals are weak, lack exercise, and fail to maintain health. One should prepare oneself for the mystical journey and invocation with clean food, fresh air, a healthy environment, and an understanding of time and space, moving through the early stages until the subtle invocation becomes established within the seeker’s being. A seeker whose body is ill, burdened, or overly indulgent cannot control his breath and thus cannot invoke the subtle invocation intentionally. However, a seeker who adheres to the principles we have outlined is like a pilotless airplane, able to release his breath freely and travel wherever he pleases, invoking multiple invocations at once and moving effortlessly through different spiritual states.

The seeker must first correct his breath and work on it for several years, applying these teachings seriously. The seeker must also ensure that his whole body, from the core (the navel), aligns and gradually spreads throughout the body, without initially focusing on the invocation or speaking. This approach differs from those in hypnotism, who recommend focusing on an external point, such as a black dot, to address eye discipline. We do not direct the seeker outside himself, as we believe the body itself must achieve balance, not just the eyes. A black dot is an external, alien element; if the eye suddenly shifts focus, it disrupts the practice. We believe that the seeker must learn not to rely on anything outside of himself during any practice. I recall a mentor of mine who could wrap his turban without any need for assistance. He would tie it in a way that required no external support, and he disliked fastening it to his foot. He believed that anyone who did so was attempting to tie down a camel.

Earlier, we discussed how the breath should be harmonized with the body. The seeker must practice controlling his breath and transferring it to the body, ensuring that even while sleeping, the body remains in harmony with the breath. Whether the breath directly affects areas like the lungs or more distant parts, like muscles or bone marrow, the seeker must learn to align every corner of his body with the breath, without needing to utter the invocation. This process cleanses the seeker, eliminating the accumulated residues of his past breaths and enabling him to achieve healthy breathing, the key to entering the mystical journey. Since childhood, we have worked on breath. I recall an incident when I was around five years old, experiencing a situation in my sleep where my body became stiff, as if a gun was pressed to my forehead, with the possibility of being shot at any moment. I focused on my breath, invoking “Ya Ali” with each inhale and exhale. I had quickened my breath to ensure that I would not miss the invocation if the trigger were pulled. Some Quran reciters suffer from “thieves of breath,” meaning they pause their breath unnoticed during recitation, but their voice still appears continuous. That moment felt like an eternity. The pressure was so overwhelming, it felt as though I might perish. Nevertheless, if the invocation is done correctly in wakefulness, it continues in sleep as well.

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