The Knowledge of Dhikr / Volume 1

The Knowledge of Dhikr / Volume 1

(His sanctity)

Ayatollah Mohammadreza Nekounam

Main Entry: Nekounam, Mohammadreza, b. 1327 (H)

Title and Author: The Knowledge of Dhikr (Volume 1) / Mohammadreza Nekounam

Publication Information: Tehran: Sobhe Farda Publications, First Edition, 2014

Physical Description: 263 pages (2 volumes)

ISBN for Series: 978-600-7732-08-3
ISBN for Volume: 978-600-7732-06-9

Catalogue Status: CIP

Note: Bibliography

Subject: Dhikr

Library of Congress Classification: 266 BP
Dewey Decimal Classification: 297.77
National Bibliographic Number: 3691352

Publisher: Sobhe Farda

Edition: First
Date of Publication: 2014
Print Run: 3000 copies

Publisher’s Address:
Tehran – Islamshahr – Nasimshahr – Vajehabad
Jewellerzadeh, 12m – Building No. 36
Postal Code: 3769138575
Distribution Center Phone: +98 25 32 90 15 78
Website: www.nekounam.ir

Copyright: Reserved for the Author

Preface

The Knowledge of Dhikr is a spiritual and esoteric science that holds divine contexts. Gaining awareness in this field requires considerable spiritual attributes. This knowledge is not attainable without a deep understanding and mastery over inner experiences and divine mysteries. Similar to the sciences of divination or istikhara (prayer for guidance), it is a gifted and spiritual knowledge, a direct result of the sainthood of divine figures and their guardianship over their followers. To this day, this knowledge has not been fully formalised and codified; rather, it has been passed down orally, only reaching the worthy and deserving. However, elements of this knowledge are present in the Holy Qur’an, Hadiths, and the works of some spiritual figures, often within the context of divine guardianship and the unseen, alongside foundational rules and principles.

The Knowledge of Dhikr is one of the branches of esoteric science and is closely related to modern psychological concepts. This entirely inward-focused science is based on divine inspiration, blessings, and God’s special favour, which manifest in the hearts of some chosen individuals. The Knowledge of Dhikr is effective for those seeking to attain higher spiritual realities and progress toward moral perfection.

This science works by nurturing the inner dimensions of the individual, refining the spirit, and influencing their inner journey, creating attributes and states within them to facilitate their path to the divine, leading them toward supernatural and sacred phenomena—especially attaining closeness to God.

In the book The Science of Spiritual Journey, we described the process of spiritual development. While that book catered to the needs of its specific audience, the events of time also influenced its design and delivery. Those who follow the principles outlined in that book and, through lawful means and appropriate sustenance, practice personal discipline and self-control will eventually reach the stage where they can employ the Dhikr of this book and proceed with the necessary conditions for it. They may then refer to an experienced teacher to receive their personalised Dhikr. Therefore, this book does not focus on the internal space required for the continuous practice of Dhikr but instead delves into the sacred dimension of Dhikr, the conditions for an accepted invocation, and the specific style we use in the completion of Dhikr. It also explores the invocations recommended by the Shari’ah for regular use and spiritual growth. Additionally, we have touched on topics not addressed in The Science of Spiritual Journey, which are fundamental to understanding the effect of Dhikr, topics requiring independent treatment and further detailed explanation.

This book provides a theoretical foundation for the Knowledge of Dhikr, which could take several years to fully grasp and implement. However, applying the principles discussed requires continuous practice under the guidance of an experienced teacher, where sometimes the implementation of even a single principle may take years.

We mentioned that the Knowledge of Dhikr consists of numerous rules and principles, none of which have been formally organised until now. This book is the first attempt to accomplish this, providing a coherent structure and revealing principles that have previously been passed down orally. Some of these ideas had been lost over time, even in oral transmission, and thus the book breathes new life into this forgotten knowledge.

It should be noted that although the Knowledge of Dhikr is a special grace from God for His saints, it is not limited to them alone. Dhikr is a knowledge that operates in harmony with the natural order of creation. It can lead to spiritual journeys or have a correct impact on the soul in the natural world, influencing and altering its course. Therefore, anyone who understands and follows its principles can benefit from it, whether Muslim or non-Muslim, religious or secular. The system underlying Dhikr operates independently of belief systems, and it should be understood that the natural order functions in the same way regardless of the beliefs of the practitioner.

Dhikr is a powerful science with natural and interconnected effects that influence creation. The principles outlined in this book are not bound by any specific religious ideology. However, Shia Islam contains advanced principles related to this science, although superficial approaches often fail to present its true scientific nature.

The Knowledge of Dhikr grants the practitioner specific control over nature, special abilities in spiritual ascension, and power over unseen phenomena, without the need for belief in any specific creed.

This book delves into how the practice of Dhikr can unlock spiritual doors and transform the practitioner’s inner state, facilitating connection with the divine and unlocking hidden potential.

System of Dhikr

The concept of Dhikr is a structured and systematic knowledge. In this book, we outline our unique approach to achieving accepted Dhikr by arranging its principles and propositions in a systematic framework.

The realm of Dhikr, particularly in relation to the spiritual journey based on Dhikr, has thus far been explored based on personal experiences of individuals lacking the necessary expertise. These writings have not aimed at discovering the systematic nature of Dhikr and its interaction. Dhikr, however, operates with a much more complex system than mere experiential knowledge. Most individuals discussing Dhikr have dealt with it from a superficial perspective, failing to address its complexity in the depth it requires.

In this book, we aim to rescue the common misconceptions surrounding Dhikr and provide it with an organised framework that aligns with modern scientific knowledge, establishing a new system of understanding. We assert that the precise classification of Dhikr and its components, including its specific qualities and effects, is unparalleled in other works.

We initially aimed to provide a book that would allow individuals to find the form of Dhikr suited to their personal needs and goals, yet due to numerous obstacles, the practice of Dhikr, much like other mystical sciences—such as dream interpretation, the esoteric interpretation of the Qur’an, and the science of spiritual divination—remains largely neglected and misunderstood.

Today, the field of human sciences is no longer pursued by experts, and those claiming expertise in these fields merely possess general knowledge, failing to engage in the deep, logical work required to make progress. The absence of true specialists and intellectuals in these areas has resulted in the superficiality of the field.

The Subject of the Knowledge of Dhikr

The science of Dhikr is real and substantial, as opposed to nominal sciences like jurisprudence, which lack a specific subject matter. The subject of the Knowledge of Dhikr is the accomplishment of noble desires (seeking good) or the prevention of harm, especially as it pertains to divine power.

The practitioner of Dhikr, through their inner practice, attains an expanded existence that enables them to influence nature, move phenomena, or gain knowledge from others. The power it bestows is not limited by any obstacle other than that which is logically impossible, making it an all-encompassing force of divine origin.

Through Dhikr, one can summon blessings, avoid calamities, and influence the natural world or any phenomenon in it. The connection between the practitioner and the divine allows for an ongoing state of empowerment, with no limits except for the impossible.

In any case, anything can be achieved through remembrance (dhikr), and there is nothing that can be said to be unrelated to remembrance, nor something that cannot be sought from God through it. Remembrance is related to fulfilling needs, and even time and place cannot limit it. It is a continuous process that can be used at any time and in any situation, unless in verbal remembrances where there is a reflection that turns it into harshness and narrowness. While remembrance is always virtuous, if it is performed during a sinful state, disobedience dominates the remembrance and makes it harsh. This harshness is due to the destructive power of sin, not the remembrance itself.

Of course, when remembrance becomes internal and active, it gains a value that nothing can compare to. The evaluation of the worth of such a remembrance lies beyond the realm of creation, even the most exalted creatures, such as the angels. This type of remembrance is performed with the power of love, and it takes the form of an active engagement. What is meant by the activity of remembrance is that it has a proximity, union, and unity with the essence of the Divine, a reality that beings such as the closest angels cannot attain, and remembrance surpasses them. Remembrance, in such a state, becomes an immense resource, and in such a position, it attains a state of being numerous.

The Situations of Knowledge-Generating and Enlightening Remembrances

Remembrance, in addition to having operational powers through the inner self, also has the ability to gain information about the unseen, combining both knowledge and power. For example, if someone loses their valuable jewel and does not know its fate, through remembrance, they can discover its location and whether they can access it. This type of remembrance is purely for acquiring knowledge. Similarly, through remembrance, one can retrieve it, even if it is deep in the seas or in sewer systems. In any case, all forms of remembrance pursue one of two purposes: obtaining knowledge or creating power over a specific thing.

Through remembrance, one can gain access to certain types of knowledge, such as reading the minds of others, as well as healing, defeating enemies, controlling jinn, or creating talismans.

If remembrance is intended for the acquisition of knowledge, it can bring the practitioner to a stage where they possess volitional and intentional knowledge. The practitioner, by uttering the remembrance, gathers and wills to understand the reality of something, and that will brings knowledge and awareness to their heart. The opposite is also true, where such a person can, through their volitional power, disconnect themselves from all worldly events. The perfected saints of God descend into the unseen and enter the kingdom of the heavens, withdrawing from earthly pursuits to avoid becoming aware of people’s secrets and the innermost affairs of their homes. Although remembrance, in essence, grants the ability to know the hidden, the practitioner must immerse themselves in purity, avoiding worldly distractions, as the purity of their heart connects them to the heavens and to God. Such a person reaches a point where they may not see anything on earth, nor are they aware of anyone’s inner state, nor do their eyes or ears perceive anything. Despite being capable of sitting at the highest levels, they also have the ability to not see even beneath their feet.

The Provision of Remembrance

Human provision (rizq) is divided into two main categories: one is the provision that must be attained through effort and striving, and the other is the provision that comes by itself without any effort. Additionally, provision can be either apparent or spiritual, material or immaterial. Remembrance also falls under the category of human provision, and the same rulings that apply to provision apply to remembrance as well. Some must make an effort to obtain spiritual provision by seeking their remembrance, while others are gifted with remembrance that is divinely inspired. Just as one must exert effort to acquire material provision, one must also exert effort to gain spiritual provision through remembrance. If a person fails to make this necessary effort, they fall into heedlessness. Just as material life is not possible without provision, life without remembrance cannot persist. Many diseases or misfortunes arise from neglecting the proper provision of remembrance and neglecting God.

Just as a person who does not consume physical nourishment, such as meat, becomes deficient and is unable to concentrate, weakens in memory, and loses the ability to deduce and act decisively, so too does a person who neglects the spiritual provision of remembrance—requiring effort to obtain it—become weak, unable to gather strength, and cannot make their actions firm.

In a heedless person, certain inner faculties do not grow or strengthen but remain in a state of dormancy and stagnation. As a result, in the wide arena of worldly conflicts, they cannot defend themselves against misfortunes or preempt diseases. These afflictions are due to heedlessness, not because God directly imposes the consequences of their neglect. In fact, it is the intelligent nature that punishes the heedless person, bringing them the recompense for their ingratitude (heedlessness). The least consequence of being heedless is that the person easily falls into sin. On the other hand, sin—which leads to corruption in nature—has its own punishment, which is systematically imposed by the intelligent order of nature, not by God’s direct involvement, even though God can affect any event without intermediary.

Remembrance is the spiritual provision for humans, and if it is not used properly, the deprivation and poverty of remembrance will lead to afflictions. Just as an animal is considered impure and unlawful if slaughtered without the mention of God, so too is a person considered impure and unlawful without the remembrance of God. Therefore, it can be said that the reward of remembrance in the hereafter is one of its lesser effects, while its most important effects manifest in this world. Both the body and soul of believers and non-believers need remembrance, and neglecting it causes the deficiencies and poverty of remembrance to affect their soul, spirit, and body.

Using remembrance strengthens the brain cells and increases their efficiency. A person without remembrance has a dead, weak, and imperfect inner self. Spending time on remembrance increases one’s strength and blesses the use of time. Having time for remembrance is time-producing, not time-consuming. Remembrance, due to its effect on health, the misfortunes it averts, and the blessings it brings to life, is the proper use of time. A person without remembrance, due to their disconnection from both their inner self and the world, makes their outer self fossilized, hollow, weak, and backward, thus missing out on healthy growth and acceleration in life. The soul and spirit, if deprived of remembrance and its techniques, are like a person left behind who cannot do much. But one who uses the provision of remembrance moves quickly on the path of perfection, and things align for them, giving them success in their tasks. Remembrance is like exercise or food. A person who lacks remembrance has neither the power of concentration nor the ability to will. Such a person cannot fall asleep willingly, nor can they rise with power, free from weakness, tiredness, and laziness.

So far, we have posited that remembrance is the spiritual provision of humans. We also said that just as effort and hard work are required for material provision, effort is necessary for remembrance as well. The first step is to become aware of the knowledge of remembrance so that one’s efforts can be informed and undertaken in the proper manner. A person who uses the provision of remembrance finds its effects within their soul, the least of which is their strengthened will and firm rational confidence.

Acquired remembrance is a matter of volition, while the gifted remembrance is a matter of divine grace; as the Holy Qur’an says:

(So whoever wishes, may remember Him. And they do not remember except that God wills. He is the one who is most worthy of piety and forgiveness.) [Quran 76:3]

In the case of divine grace and inspiration, God implants remembrance into the inner self of the individual. God takes some under His special guidance and directly or through a spiritual mentor, implants their remembrance so that the inner being of the chosen one brings it to their heart. Among the names of Lady Fatimah (Peace be upon her) is “Al-Mudhakkirah” (The One Who Remembers), indicating that she is the one who possesses remembrance and is in a higher state than the divine names and attributes.

As the Qur’an says:

(And fear God, and He will teach you. And God is knowledgeable about everything.) [Quran 2:282]

Through perseverance in acquired remembrance, one can attain closeness to God and learn from Him directly without the intermediary of earthly teachers.

Remembrance has different effects, one of the most important being its ability to cause inner peace. Remembrance should lead to inner attention and a heartfelt connection to God and the transcendent divine forces. As stated in the following noble verse:

(Indeed, the believers are those whose hearts tremble when God is mentioned, and when His verses are recited to them, their faith increases, and they place their trust in their Lord.) [Quran 8:2]

Remembrance is the spiritual food and nourishment for the soul and heart of a person. Just as the body needs food and consumes it, the inner being of a human feeds on remembrance. It should be noted that “food” is a specific term in the science of nourishment, and it refers not just to what is placed on a plate or in the mouth but to the sustenance that the body or soul constantly absorbs. Food, like breathing, maintains the life of the soul and spirit. Human life depends on the soul, and the soul is connected to breathing, which keeps it alive. Remembrance is the necessary food for both spiritual and material life. It has an abundant variety, and its role is constructive in all

The Staff of Moses:

The staff of Moses turned into a serpent, yet he heard the voice: “Do not be afraid” (Quran 7:110):

“Throw down your staff.” And when he saw it moving as if it were a serpent, he turned away, not looking back. God said: “O Moses, do not be afraid. Indeed, the messengers do not fear in My presence.”

None of the divine prophets would ever approach their people empty-handed. To see their hands empty would be a naive misjudgment. If the prophets had intended to conquer tribes with armies, all their people would have seen them as kings, and no one would have heeded their guidance. Instead, the people revered and respected the prophets due to the divine inner power that they carried. In modern times, an example of such a figure is Imam Khomeini, who was accepted by the people because they recognised him as genuine, with true inner power and influence. Even the military forces loyal to the Pahlavi regime succumbed to his inner strength and joined his cause. Imam Khomeini was one of those beloved saints who possessed most of his power through his inner prayers and remembrance (dhikr), a power that could change the positions of rulers, and control opponents, whether near or far, in a simple room with a common cloak.

The prophets, through their dhikr, had influence and effectiveness, and that is why they were often accused of sorcery, madness, and other such claims. Sorcery and madness are terms often found in the Quran, used specifically in this context. We have discussed the type of madness attributed to the prophets in a separate book; hence, we refer you to that text for further explanation.

Generally, the divine prophets did not have worldly power or armies, and they individually rose to guide their nations, often facing defiance from the arrogant and the opposers. Sometimes, they encountered opposition from an entire nation; yet, like Prophet Noah, they lived for nearly a thousand years, and their lives remained unharmed. Even today, if anyone claims to guide humanity without the support of divine inner strength, which is partly derived from dhikr, they would not survive or remain safe.

Of course, the dhikr of the saints is based on divine teachings and is a grace bestowed upon them. How could the power of a saint’s dhikr be less than that of a brick or a cyanide tablet that, if directed at someone, would take their life? Yet, the saints never use their inner power to harm ordinary people but do control the malicious individuals who rely on false powers like sorcery and magic. Today, sorcery is widespread in some Western countries, where the buying and selling of magical incantations and formulas hold significant value among practitioners.

In our country, if dhikr therapy is to become a science and thrive, dedicated centers for it should be established. These centers would need highly skilled practitioners, those who possess the necessary conditions for effective dhikr. Unfortunately, those who hold power—the sword-bearers, the military boots, the wealth, and the deceit—have sidelined the Imams from the governance of the Muslim community. Had they been in charge, dhikr therapy and its vast centers would have been institutionalised and flourishing among Muslims today, without opposition on the grounds of superstition.

It should be noted that the therapeutic term used in this book encompasses a much broader concept than common ailments treated by medical or psychological sciences. It refers to a more expansive form of healing, with implications extending from the creation to the Divine.

The Dangers of Self-Dhikr:

Dhikr has both external effects and internal results. While some forms of dhikr purify the soul, they can also be hazardous, and any unregulated engagement with it could lead to serious harm. Even slight imbalances in dhikr can result in irreparable damage. Certain forms of self-remembrance can lead to marital problems or even the loss of a loved one. Some types of self-dhikr may even take a person’s life, but not through physical means—rather, through a dhikr deeply embedded in the individual’s being or spoken by them.

Some dhikrs, due to their mismatch, may produce no result at all. It is, therefore, essential that dhikr is acquired from those who possess it. One should never entrust such sacred practices to just anyone. A misprescribed practice can ruin a life, derailing a person permanently from their path to well-being and turning their future dark.

This book outlines the characteristics, rules, and both positive and negative consequences of the most well-known forms of dhikr. However, “dhikr therapy” also requires knowledge of the “Beautiful Names of God,” adding another layer of complexity to the practice. We have documented the therapeutic effects of each of God’s Names in a separate work, which spans over ten volumes. While we do not delve into the specifics of that book here, we focus on the practical dhikrs based on our experience.

Therefore, the benefits of each dhikr presented here are based on personal experience and the divine knowledge imparted by saints, as discussed in works like “The Beloveds and Their Lovers.” While some of the points here are corroborated by the texts we have referenced, the core of this practice lies in the combination of sacred knowledge and personal experience.

In the field of dhikr therapy, both religious sources and personal experiences of the practitioners—particularly the esteemed mystics—serve as the foundation. This is a field rich in diverse principles that cannot be fully captured by purely acquired knowledge. We thus only reference the most common and important dhikrs in this work, knowing that the true scope of this knowledge is far greater than what can be conveyed in a single volume.

Dhikr therapy should be approached as a specialized field, not a general one, although some general forms of dhikr, like salawat (blessings upon the Prophet), serve as nourishment for the soul and inner being of all people. If even these general dhikrs are neglected—even for a day—it can lead to spiritual stagnation, apathy, and fatigue. When we say that dhikr is a cure, we mean that God’s healing can come through both the known herbal or chemical remedies, as well as through the invocation and seeking of assistance from divine forces, something that modern medicine often overlooks.

The Target Audience of Dhikr Therapy:

While there are general dhikrs for everyone, some forms are tailored to specific individuals. Just as in Islamic jurisprudence, where rulings are based on the level of one’s obligations, dhikr therapy also has specific instructions for certain groups, such as the righteous and those on a path of spiritual ascension.

Those who are spiritually elevated, like the true servants of the Merciful, bear a heavier spiritual burden than ordinary people who strive for material needs. This principle is elaborated in the seven-volume “Fiqh of Wealth and Music.” In dhikr therapy, too, the application of specific dhikrs is not general, but directed towards particular individuals with unique spiritual needs and conditions.

Dhikr and the Role of Effort and Activity:

Dhikr therapy is a complex process intertwined with various situations and conditions, which we have detailed in a separate chapter. It is not simply a matter of verbal expression; it requires the individual to be in a specific spiritual state and engaged in certain external actions—such as charity or work. Thus, effort and purpose are critical conditions for the effectiveness of dhikr. Dhikr therapy does not lead to idleness or unrealistic hopes, but encourages purposeful work guided by an experienced mentor.

Imam Ali (peace be upon him) said: “Repel the waves of calamities through supplication and seeking from Allah. The person who is experiencing a severe trial is in greater need of supplication than one who is in safety and free from affliction.”

It must be noted that supplication can influence the decree (qada) and can even remove inevitable and certain calamities. However, one must be acquainted with the proper etiquette of supplication and its scientific rules. Otherwise, an ignorant person cannot benefit from such a blessing. Time must be dedicated to learning about supplication and to setting aside moments for prayer and communicating with the Almighty. The heavy shadow of heedlessness in the era of occultation, coupled with the spiritually destructive policies of the imperialist world, has gripped most individuals, with few remaining immune from the harmful effects of modern communication technologies. The complexities of these policies are discussed in the book The Tracks of Western Civilization.

A person is neither invulnerable, automatically healing from any harm, nor does he possess the capacity to confront a vast army of satanic forces on his own. Rather, one must seek refuge with remembrance, placing himself under the protection of Allah’s mercy and the forces of good, so that he can preserve his healthy life in the face of worldly trials and utilize the special conditions of this world to reach the specific perfections of his being and actualize the potentialities he holds.

Whoever engages in the remembrance of Allah will find that Allah will be his companion, supporting him and sheltering him. As He says, “I am the companion of the one who remembers Me” [9]. He who remembers Allah in his heart has made his heart a guest house for the presence of the Divine.

The realm of the effectiveness of remembrance is vast, and nothing is beyond its reach. Remembrance plays such an important role in health that even the slightest lapse or insufficiency in it can cause a decline in wellbeing, sometimes leading to death or affliction with insanity and spiritual ailments caused by Satan.

In any case, the victorious warrior in this world is the one who possesses the weapon of Divine grace. This weapon is all-encompassing, serving the purposes of a sword, spear, bow, and even modern weapons like lasers and electrical shock devices. This weapon is called dhikr (remembrance), and its method of use is taught in the “Science of Dhikr”, a discipline whose comprehensive guide is the present work.

The Dangers of Abandoning Remembrance

The Qur’an warns about the consequences of turning away from the remembrance of Allah:

“And whoever turns away from the remembrance of the Beneficent, We appoint for him a devil to be his companion.” [10]

If one does not engage in remembrance and live by it, a devil takes control of him, remaining with him until the Day of Judgment. This devil influences him with his whispers. Whoever does not live by remembrance will give birth to a satanic force within him, a force that will be like his offspring, remaining with him forever. This is a result of the individual’s own actions, for nothing in the realms of the Divine is outside the scope of Allah’s authority. Hence, Allah says, “We appoint for him a devil”—this expression signifies the power of God’s control, as the creation of such a force is not beyond His will.

A soul without remembrance becomes a breeding ground for Satan. To illustrate this, we may compare it to food that, if left spoiled and decayed, turns into worms. If the soul lacks remembrance, it produces Satan. This satanic force attaches itself to the person, becoming his inseparable companion, residing within his own soul. This Satan, having nested within the soul, takes full control over it, as though it has rented a place in the heart of the person, growing stronger, until it eventually claims the soul as its own. This individual is thus bound to this Satan for the rest of his life, unable to free himself from it.

Those who become possessed by this devilish force lose their spirit and become despondent, susceptible to committing various sins they once thought themselves incapable of. The devil, as a constant companion, leads them astray. Satan, being particularly active among those who are engaged in religious studies or spiritual practices, often disguises himself in various religious or spiritual forms, misguiding individuals in the name of unity, knowledge, or even religious authority. The only way to protect oneself from this deceit is to seek refuge in Allah and His Truth.

A house that is full of the remembrance of Allah attracts the angels, for angels nourish themselves with His remembrance. Whenever the fragrance of remembrance rises, it draws angels like a magnet. The effect of the remembrance of Allah on the angels is such that they can be summoned through it and put to use, even by commanding them to gather information or perform certain tasks. Wherever the angels are present, the devils flee because they understand the power of the angels, particularly the earthly angels. Angels, the elite force of the Divine, drive away the devils whenever they sense their presence. The remembrance of Allah brings angels down, driving away Satan. A house where the remembrance of Allah is spoken is known to the heavenly realms.

Thus, it must be acknowledged that remembrance has an attractive field, and each act of remembrance, in proportion to its strength, has an impact on the spiritual world, drawing its inhabitants toward it.

Those without remembrance are vulnerable to the influence of devils and lose their safe refuge. This is particularly true in a world where forgetfulness and heedlessness are directly related to the coming of calamities. One who is forgetful of Allah places himself in danger, and forgetfulness is a result of neglecting remembrance. This ignorance, which is spiritually destructive, can be alleviated even by the simplest, external remembrance, provided that attention and intention accompany it.

The Role of Remembrance in Spiritual Life

The person who engages in the remembrance of Allah gains the ability to attract supernatural forces, especially the angels, toward him. Even in sleep, the one who remembers Allah connects to the unseen world, gaining knowledge and strength from it. The inner self, through remembrance, can receive the beneficial winds of the spiritual realm, which help it to grow and attain perfection. These winds may sometimes be harsh, breaking even the hardest of hearts. Entering such a spiritual realm through remembrance brings both the coolness of the heart and a renewal of the spirit, with the ability to repel calamities and purify the soul.

In such an environment, one must possess high levels of self-discipline. The speed with which one enters such a space is rapid, and anyone unable to control themselves through high levels of self-discipline will encounter problems and lose the ability to make correct decisions. However, if one draws strength and energy from remembrance, even if their body were to be torn apart, they would be able to transcend all limitations, entering a state where they surpass all manifestations of creation and reach the essence of the Divine.

Remembrance acts like armor, shielding the individual from the tumult of carnal desires, protecting them from sin and rebellion. Those who are heedless, however, are prone to becoming reckless, caught in sin and subject to various misfortunes.

“Call upon your Lord in humility and privately; indeed, He does not like the transgressors.”

Humility, supplication, and reverence before God naturally lead to private, secretive speech. However, those who are arrogant towards themselves tend to perceive themselves as brutish and loudmouthed, often raising their voices and shouting. Even if such a person ascends the pulpit, they remain a vulgar individual, using loud cries rather than measured discourse. The inner rhythm of such a person is heedless. Conversely, the one who retreats in solitude, places a prayer mat, prostrates, and humbles themselves before God engages in silent and hidden supplication, invoking God with humility and in secret. True supplication and humility embody submission, not outbursts. If the soul is dry, it reacts with aggression to the slightest provocation or deviation from its desires, as though it has forgotten any sense of mercy or kindness.

Having secret supplication and humility keeps alive the majesty of God in the heart. A recognition of God’s grandeur leads one to avoid sin. The example of “ice and water” used here illustrates this majesty. This example represents the most profound stages of spiritual ascent and expresses unity.

“And never say of anything, ‘I will do that tomorrow,’ except that God wills. And when you forget, remember your Lord and say, ‘Perhaps my Lord will guide me to something nearer than this to right conduct.'” (Quran 18:23-24)

This verse is addressed to the Prophet Muhammad (peace be upon him), emphasizing the importance of remembrance of God.

A person who is constantly at risk of forgetting or neglecting God can, with a single utterance of remembrance, restart the engine of their soul, bringing it back to life. One must cultivate private remembrance within themselves. A true practitioner of remembrance must train their soul to become so detached from worldly distractions that they cease to notice them; otherwise, they risk stagnation, losing the inner essence and the power of supplication. If a car remains idle for an extended period, its battery loses energy, and the engine and other parts gradually deteriorate. Similarly, the human soul, if it stops moving and engaging in inner activity, is consumed by forgetfulness, leading to spiritual stagnation.

In any case, our point is that the modern human disregard for spiritual matters, divinity, sincerity, honesty, and health has caused these qualities to vanish from lives. This issue can be seen alongside the much harder-to-grasp “slaughterhouses of humanity,” which we discuss in the book Sociology of Religious Scholars. The problems facing modern humanity arise from a lack of fairness and growth; humanity has yet to reach the stage of fully understanding what it means to be a human, recognizing humanity, and exhibiting humaneness. Modern people, devoid of prayer, remembrance, and connection to the divine, face issues that no amount of material or worldly intervention can resolve without the remedy of remembrance. Some natural and supernatural afflictions cannot be warded off except through prayer and supplication. It is true that society’s awareness and reformation will not happen overnight, but individual efforts, even in the midst of danger and the accumulation of forgetfulness, are not in vain. It is essential for every Muslim to arm themselves with the weapon of remembrance, especially in its most profound and hidden form, in order to resist the harms of this era of spiritual darkness and deprivation.

Sources of Remembrance

The sources of remembrance are twofold: “spiritual” and “intellectual.” The spiritual sources include the internal attributes and operations that God bestows upon His devoted servant in various forms, such as in the states of ecstasy, trance, dreams, visions, divine inspiration, or gifts. Remembrance is also passed down orally from a spiritual master or guide, transmitted through an unbroken chain of transmission. This process encompasses both divine inspiration from God and guidance received from authorized spiritual masters, and the method is thus a combination of both divine and human sources. The intellectual sources include the verses of the Qur’an, the sayings of the infallible family of the Prophet (peace be upon them), and other sacred texts, which are studied in academic settings. Based on this, there are two types of remembrance: ma’thoor (transmitted) and ghair-ma’thoor (non-transmitted). Ma’thoor refers to a remembrance that has been transmitted through one of the infallible figures in the chain of narration, affirming its authenticity and scholarly nature.

The Qur’an itself is a source of remembrance that is pure and truthful. Its remembrances must be prescribed correctly and used appropriately. The efficacy of ma’thoor remembrance is certain when its conditions are fulfilled.

The word dhikr (remembrance) and its derivatives are used nearly 260 times in the Qur’an. This frequency suggests that remembrance is one of the most essential practices for all people. Remembrance, akin to food and water, must be partaken in regularly; neglecting it results in forgetfulness, leading to inner problems and deprivation.

The Qur’an itself is called dhikr, as it expresses meanings and provides guidance. Some argue that the term dhikr is used metaphorically in the Qur’an, but in truth, dhikr refers to anything that can draw attention and convey meaning. Not only the Qur’an but all of existence can be viewed as a form of dhikr, as everything in the universe is a manifestation of divine attributes.

The Qur’an reveals that remembrance has a central place in the lives of believers, emphasizing the importance of not forgetting God in all aspects of life. The Prophets and the infallible figures hold the highest status in the realm of remembrance, and their actions and teachings provide the guidelines for the spiritual practices of remembrance. These teachings, passed down through a chain of authentic transmissions, offer spiritual knowledge that remains relevant to all people.

In the context of non-transmitted remembrance, it is possible for spiritual practitioners or scholars to develop personalized forms of remembrance based on their experiences, but these should not be confused with the prescribed practices. Any innovations or practices outside the approved methods must be closely examined to ensure they are not deviating from the authentic path.

In conclusion, remembrance is central to the spiritual life, and its practice—whether through the Qur’an, the teachings of the infallible, or through other spiritually attuned practices—remains an essential and invaluable tool for addressing the spiritual malaise of modern society. The development and proper use of remembrance can guide individuals away from forgetfulness and into a closer relationship with the Divine.

The cultural efforts of the Jews to distort the content of Islam through the fabrication of embellishments and Isra’iliyat (Jewish traditions) in seemingly scientific forms, along with the purchase of intellectuals who are worldly-wise, represent significant threats to the interpretation and compilation of religious sciences. These efforts have always drawn the attention of scholars. The fact that the Imams (A.S.) did not assume governance and the real issues of society led to the contamination of religion and its sciences with subsidiary, unreal matters, entrusting its fate to unworthy and ignorant individuals, while exposing religious culture to internal hypocrisy, foreign cultural onslaughts, and secrecy through taqiyyah.

Following the coup of Saqifah and the ascendency of the corrupt front with scholarly figures dependent on the rulers of unjust caliphs, the scholars of human sciences and religious knowledge were either ignorant individuals promoting superficial thinking, superstitions, and folk traditions, or scholars who were deliberately aligned with the political interests of Jewish elites. Even if these individuals had knowledge or expertise, they were corrupt, catering to the whims of the oppressive caliphs or the political forces of Jews. In either case, they had no understanding of spiritual matters and the internal realms of the human soul. Therefore, any statements or writings on spiritual sciences from them only led to the degradation of modern knowledge, misleading many seekers of metaphysical knowledge and individuals with inner spiritual potential.

Their behavior, accusing prayers, supplications, and invocations of being ineffective, stemmed from their ignorance of the conditions necessary for performing these acts and their lack of familiarity with their regulations. With their superficial thinking, they referred the people to the outer form of invocations without understanding their deeper significance.

Invocations, recitations, prayers, and all related spiritual practices are legitimate sciences. If their principles are not properly applied, it is akin to digging without a blueprint, in a barren land, where all efforts are futile and wasted, sometimes leading to a bitter experience such as the death of a loved one, a severe accident, or personal issues. Spiritual matters and the unseen world are not trivial, nor are they subject to personal experiments or self-made trials. Sometimes a recitation, like Surah Al-Fatiha, can revive the dead; whereas an improperly performed recitation may inadvertently lead to harm, even death. For this reason, understanding the conditions for the proper effect of invocations and adhering to the principles of their correct use are critical for anyone seeking to engage with or teach them. Especially since the true custodians of this knowledge—the infallible Imams—lived under the harsh and oppressive rule of the caliphs, with little opportunity for committed, faithful, and intellectually brilliant students with positive spiritual inclinations to arise, leaving the formal and systematic teaching of this knowledge unestablished.

The principles and regulations of this science should be extracted from sacred texts, particularly the Qur’an and hadiths, in a manner that aligns with both the external and the unseen dimensions, so that one can achieve the desired outcome through their application. Without the correct conditions, even the most sincere attempts may fail and result in disastrous consequences. Spiritual realms and matters of the unseen world do not tolerate negligence. Hence, the impact of recitations, whether beneficial or harmful, depends on the proper adherence to their conditions.

The root deviation within the governance of the Muslim community has led to the present state of Muslims, both politically and economically. The overwhelming majority remain mired in ignorance and poverty, while their rulers are subjugated to Western powers or embroiled in warfare and corruption. Moreover, Muslim scholarly works are also tainted with ignorance and embellishments. The long-standing domination of the unqualified and hypocritical rulers has impacted all Islamic sciences, from jurisprudence, philosophy, and mysticism to literature, including the science of spiritual healing through invocations. This field has deviated from the original teachings of the Qur’an and the infallible Imams, becoming increasingly tainted with superstition.

Spiritual healing and the use of supplications, prayers, and invocations constitute an intricate, deeply internal science, whose complexities, given their metaphysical nature, far exceed those of conventional sciences like chemistry or physics, which deal only with the material world. Today, we do not have a text that outlines the rules of this science in a coherent and logical system, and as a result, the practice of invocations and recitations has become overshadowed by superstition and distortion. The methodology of spiritual healing through invocations is neither documented in any book nor systematically taught, although understanding these principles is more crucial today than knowing traffic regulations. Through the correct recitation, one can access the metaphysical realms, receive divine messages, and reach closeness to God.

The absence of the Imams from the leadership of the Muslim community has had profound negative consequences for both the Muslim community and its intellectual class. The enforced isolation and restriction of these holy figures by unjust rulers has left the rich legacy of Islam severely damaged, leaving only remnants that have been devoured by the termites of time. Despite this, the Imams, through their cultural struggle, guided the way forward, laying the foundations for ijtihad (jurisprudence) and theology, and establishing a system for understanding and producing religious knowledge. Although this system was also compromised by external pressures, genuine ijtihad has scarcely played a leading role in the Shi’ite community, particularly since the true jurists of Shi’ism, up until Imam Khomeini, had no formal political authority, leaving political and academic decisions to the rulers of their time.

Currently, the scientific use of invocations is a clandestine practice, locked behind doors that few are capable of opening. Prayers and invocations have their own methodology and require knowledge of the conditions for their efficacy. Those who are experienced in spiritual healing know the reasons behind unsuccessful invocations and can diagnose the underlying issues. To obtain results from invocations, one must understand both the spiritual and scientific prerequisites. Without knowledge of the proper methodology, invocations cannot yield their intended effects, just as a person who recites without understanding will not experience the transformation that accompanies them.

It is crucial to understand that invocations have their principles and rules. Anyone who neglects these principles cannot expect their invocations to be answered, and the failure to do so may lead to nothing but frustration and a loss of belief in the effectiveness of these spiritual practices.

Content and Meaning of Dhikr

Verbal dhikr has two layers: an external layer called “the word” and an internal layer known as “content and meaning.” The form of dhikr is distinct from its content. What the science of Dhikr Therapy aims for is access to the content and meaning of the dhikr. Otherwise, if dhikr is confined only to the verbal level, it becomes afflicted with a disease, and this knowledge offers a specific formula to treat it.

We stated that the essence of dhikr is attention to the divine blessings, creation, and Creator, not merely the words spoken. Although the words do reflect inner attention and are of significance, such as in the case of the name of God not being uttered during the slaughter of an animal, which would make its meat unlawful:

“And livestock on which the name of God has not been mentioned.” (Quran 6:121)

Dhikr is not merely the recitation of words; there needs to be a connection between the form and the meaning, and establishing this connection through an intention that seeks to achieve something, requires many conditions. The result of dhikr always follows the quality of its preliminary steps, and the absence of one condition in the performer of dhikr, the mentioned content, and the connection between them—though perhaps of lesser importance compared to other prerequisites—deprives it of its power to be effective. Some forms of dhikr, if their conditions are not met, can be like improperly connected electrical wires, causing damage and harmful consequences. Hence, not everyone can bear the weight of dhikr and claim the ability to lift it; if they do, they may harm themselves, making it impossible to stand upright again. Words in this world have their effect; sometimes, a single word can make a man lawful to a woman, or a stranger lawful to someone, or transfer property, or even turn into a weapon. For example, if a sudden announcement of the death of a beloved child is made to elderly, kind parents, it might cause them to suffer a heart attack or stroke. A few words can lead to death. Whoever causes this is guilty of a major sin and is responsible for their death. Dhikr is similarly potent, but its quality and effect can only be understood by an expert in Dhikr Therapy.

Understanding the difference between the word and the meaning in the science of dhikr becomes difficult when one realizes that content does not easily conform to form. The dhikr performer, by reciting the words of dhikr in a general manner without intent or purpose, easily brings forth the form of dhikr. However, the actualization of dhikr with intention only occurs when the performer focuses on its meaning. When dhikr is performed with intention, it has the potential to be effective. A dhikr performed with intention is no longer a general form of dhikr but a specific one, linking word and content. This is akin to an expert archer who, with the strength of his arm, controlled nerves, and the precise calculation of distance and force, shoots an arrow to its target. A specific dhikr is one that hits its target and achieves its goal. This skill is not easily acquired, and one must adhere to the general and specific conditions of dhikr to succeed in realizing its content. For instance, one must maintain purity, sincerity, and a clean inner state. One who lies will have a dhikr that also lies and misguides them. Someone who eats what is unlawful will find their dhikr is also unlawful, and if they use dhikr in such a state, it will be like candy that melts in the mouth, vanishing without effect, unless it hardens and leads to deprivation. Dhikr has both strength and vulnerability. Dhikr performed with unlawful means, lies, hypocrisy, and certain sins becomes damaged and ineffective. One must first ensure sincerity in speech and distance from unlawful acts before engaging in dhikr; otherwise, lies and unlawful acts neutralize dhikr, making it ineffective, or even counterproductive. Sins trap dhikr in its superficial form, stripping it of its content and reducing it to mere outward appearance. Such dhikr is never accompanied by love, as there is no ground for love to emerge. The dhikr should be abundant after ensuring purity, sincerity, and a clean heart. One who is prone to lying or hypocrisy will have corrupted, polluted, and spoiled dhikr, which, disconnected from content, has no potential for response. To engage in dhikr, one must first quarantine themselves from harmful food and speech, show gratitude to God and His servants, recognize the blessings they are immersed in, and feel them deeply. They must then place themselves under the guidance of a skilled spiritual teacher. Otherwise, the polluted soul has no inclination toward dhikr, nor does it find joy in the Qur’an or prayer, nor does it appreciate a spiritual teacher. Those who are companions with each other enjoy conversing, and even if it lasts for hours, they do not grow weary. But a polluted inner state becomes fatigued with dhikr, and has no desire to speak with God or enjoy His company. Such individuals may even recite a few prayers with force, unwillingly. They cannot perform proper bowing in prayer, for they lack the inclination to bend their bodies properly, let alone find rest in it. Their prayers are superficial, missing not only the internal content but even the external form.

Although the Qur’an recommends:
“O you who have believed, remember Allah with much remembrance and exalt Him morning and afternoon.” (Quran 33:41-42)
dhikr is only meaningful when its conditions are fulfilled and can be increased. The frequent dhikr performed by someone who is morally, nutritionally, financially, and verbally polluted will not be effective. A mouth tainted with lies produces poison for dhikr, rendering it ineffective.

Some people are made indifferent to dhikr by their state of being, and such individuals must resolve their inner problems under the guidance of a teacher. Any environment that introduces pollution, especially through unlawful sustenance or income, automatically nullifies dhikr, making the individual incapable and reluctant to perform dhikr. Such people enjoy worldly pleasures and gatherings, taking pleasure in idle conversation, laughter, and trivial interactions, while avoiding solitude with God or seeking knowledge. They find little joy in spiritual pursuits or prayer. One who cannot perform proper bowing in prayer is disconnected from the spirit of dhikr.

Those who do not feel motivated for dhikr or fail to experience the joy of it should examine themselves and identify the flaw in one of the necessary conditions for dhikr. One who properly establishes these conditions—such as surrounding themselves with righteous companions—revives their sense of dhikr, motivating them to engage in it. The best times for checking one’s spiritual progress are the months of Rajab, Sha’ban, and Ramadan. If someone has no desire to worship in these months and instead prefers worldly amusements, they need to review their foundational conditions to identify the flaw in their approach. For instance, someone who consumes unlawful food may find it impossible to properly bow in prayer. Though they may still perform the prayer, it will be invalid, and after death, they may realize that their prayers over the years were futile. A one-week spiritual check-up could have helped them uncover the root cause of the invalidity of their worship in this world.

Dhikr must be performed with love, as only then will it bring the performer joy and satisfaction. When dhikr is done with sincerity and purity, it becomes a deeply gratifying experience. The Prophet Abraham (peace be upon him) had such love and derived joy from the dhikr of his Beloved, so much so that he generously recited, “Subhāna’Llāh wa biḥamdihi, Subhāna’Llāh al-‘Azīm” with great affection. Dhikr is a source of joy, provided its conditions are met, and the performer’s heart is in tune with the meaning of what they are saying.

The heart’s remembrance grows within the individual’s inner being, and as it expands, it makes them more expansive and lighter, staying loyal to them in every state and remaining with them. Heartfelt remembrance, in essence, forms the individual’s spiritual realm and is a sign of their inner worth. Additionally, the value of this remembrance lies in the fact that it is free from hypocrisy and ostentation, and it does not create a façade of the individual being a person of constant remembrance, thus maintaining their general and ordinary state.

The true power of remembrance lies in the heart’s remembrance. Verbal remembrances, despite the difficulties and stages of spiritual journey, do not have significant impact or effect to the extent that they can fulfill the spiritual purification process. As the Holy Quran states: “O you who have believed, believe.” This means to deepen and internalise the superficial and outward form of faith, making it authentic and internal. In this discussion, we can state that one should elevate from verbal remembrance to heart remembrance.

The goal of these forms of remembrance is the continuous attention towards the Divine. This attention can take the form of verbal remembrance or contemplation, which is accompanied by silence, solitude, reflection, and awe, or it may manifest as heart remembrance, which is an internal focus.

The traveller (Sālik) must benefit from all types of remembrance. Performing acts of goodness and helping others through wealth, physical strength, or social influence, with the intention of seeking the pleasure of God, is another form of remembrance and attention to the Divine.

Heartfelt and secret remembrance is not contaminated by hypocrisy, and no external or alien factor intrudes upon it. It is performed purely for the sake of God, making it the true form of remembrance. Since it is entirely dedicated to God, even a single instance of it is considered as numerous, unlike verbal remembrance, in which the multiplicity is considered blameworthy as it diminishes its quality. This is akin to how the taste of a soup diminishes when it becomes overly watered down. One must focus on the quality of remembrance, as well as the quality of supplication. For example, reading the supplication of Kumayl in one session may not be appropriate for most individuals, and its quality will be lost. Similarly, reading a part of the Quran every day should not be reduced to a mere quantity for the general population; rather, emphasis should be placed on quality and substance, so that the results of the supplication or remembrance are tangible, and the individual does not lose faith in the supplication they are reciting or the remembrance they are performing, especially when it bears no personal relevance.

Secret remembrance is not restricted by time or place and does not even cease while driving or in the restroom. It does not rely on external forms or settings. Secret remembrance pertains to the conscious mind and inner being, wherein the heart attunes itself to a specific remembrance, naturally and automatically embedding it into the soul, without initial deliberate effort. Heart remembrance is like a seed planted in the inner self, growing on its own. Although one can accelerate and strengthen its growth through their actions, in contrast, verbal remembrance requires an appropriate time and place, such as a mosque or prayer mat. Mosques are the places where God’s remembrance takes place. They are sanctuaries for cultivating remembrance, providing the necessary energy and training to the individual for remembering God. However, verbal remembrance is not always suitable in every situation. For instance, in modern restrooms, where air may contain unpleasant vapours, saying verbal remembrance is inappropriate.

Remembrance and heedlessness affect the heart. With heedlessness or sin, the heart becomes burdened and stagnant, sometimes becoming hardened and corrupt, while through faith and purity, it expands and reaches spiritual growth, joy, and prosperity. All diseases and virtues emanate from the heart. The effect of remembrance is first on the heart; thus, using it indiscriminately without proper guidance may cause harm, making the heart ill or corrupt. Remembrance requires guidance and prescription, under the supervision of a seasoned, true mentor, not a pretender. The best physicians for the hearts and true experts in the field of remembrance are the beloved saints of God, whose descriptions are found in the book “The Beloved and the Lovers,” as well as in “The Spiritual Journey and the Lovers of the Beloved.”

In general, one must say that currently, remembrance has reached such an extent that no one should be trusted as an expert in remembrance unless proven otherwise. Remembrance is now in the hands of charlatans who, without any expertise, deceive people for profit, spreading lies, engaging in superstition, and taking advantage of people’s ignorance and needs. These individuals may mislead people into thinking that by offering a form of remembrance based on narrations, they are doing something beneficial, even though these narrations are vague and not suitable for practical use.

One must view remembrance as a form of medicine, a potent one that is no less dangerous than a pill or injection. If used improperly, it can even result in death. Remembrance must be approached in a present and personal manner, under the guidance of a seasoned practitioner, otherwise, it only causes harm. It must be noted that we are speaking here of specific remembrances—those which are part of the discipline of remembrance therapy—not general remembrances which are prescribed for the general public, unless someone has special circumstances where they are advised against such general remembrances to prevent aggravating an internal condition that may not align with them. Common forms of remembrance such as Tasbih (Glorifying God), Istighfar (Seeking forgiveness), Salawat (Sending blessings upon the Prophet), Tahleel (Declaring the Oneness of God), and Huqalah (There is no power or strength except with God) are the most excellent general remembrances.

As mentioned earlier, humans go through three phases of growth, elevation, and perfection: the sensory phase, which all humans reach in their natural state, moving from the external world to the self. After this comes the phase of intellect and reason. Intellect is the medium for achieving moderate perfection. The intellectual force shared by both the believer and the disbeliever has the potential for both cleverness and wickedness. However, the believer’s intellect, due to their purity, does not lie or deceive and restrains their ego. While deception and trickery are inherent traits of the ego, a believer, due to their inner purity, refrains from using these traits. Nevertheless, in their path toward perfection, the soul gradually strengthens its faculties, advancing from an animalistic state to a more refined one, ultimately achieving the state of Nafs al-Mutma’inna (the peaceful soul), accompanied by intellect, heart, and spirit. The journey toward these higher states is longitudinal; each higher state encompasses all the lower ones, but the lower ones lack the higher state.

The third and final phase of perfection begins with the heart and ends with the soul. Remembrance also follows this progression, with three stages: the sensory, intellectual, and spiritual. The remembrances of the heart begin with secret remembrance and progress to higher levels of hidden and most concealed remembrance. The heart is the commander of human virtues. The inner heart may be weak or strong, dormant, corrupted, or pure and elevated.

Remembrance, as one of the inner virtues, derives its life, growth, and success from the heart. The heart is the vessel of a person’s highest perfection. For remembrance, one must possess a heart—a pure, clear, and transparent heart. A pure heart is one free of hardness and harshness, soft and humble; a heart that is simple, pure, and detached, reaching such purity that its blood is considered clean for consumption, similar to how the blood of an animal slaughtered according to Islamic law is pure but cannot be consumed. A pure heart, devoid of pride, arrogance, and selfishness, listens to the truth with full acceptance and obeys it. It then reaches a state of complete confidence.

The heart is the central core of the self. When one peels away the outer layers of their being and reaches this core, they are able to understand themselves and identify their weaknesses and strengths. By understanding their limits and the true essence of their being, they neither become hopeless nor arrogant, nor take on burdens beyond their capacity, nor procrastinate. To achieve the core of the heart, one must reflect in solitude, especially at night, evaluating their actions throughout the day in relation to truth and falsehood, oppression and weakness, without focusing on outward actions—good or bad—but rather on the underlying motivation of the heart. This process will yield an understanding of the state of the heart at every moment.

For remembrance to be truly effective, it must reach the heart. Remembrances performed in the sensory and intellectual stages, based on the lower self, are general remembrances. True remembrance, as pursued in the discipline of remembrance therapy, is heart remembrance. The highest form of remembrance seeks to cultivate the forces within that can fully attain true, heartfelt remembrance—a remembrance that can truly respond to the Divine.

The most significant challenge in remembrance is making it heartfelt, aligning the ego entirely with the heart, and embedding remembrance deep within the heart.

Remembrance has a significant effect on a pure and clean heart, not on one tainted by sin or impurity. A heart filled with deceit, trickery, and falsehood becomes slippery, incapable of accepting any goodness or transformation. Remembrance will not settle in a heart soiled by sin, just as medicine cannot heal if the body is not cleansed.

If remembrance is recommended to someone whose heart has not been purified, it may result in a negative outcome, even turning the heart towards more hardness. Misusing sacred words of remembrance can lead to their distortion and misapplication, causing harm to religious principles and misrepresenting sacred practices. Therefore, one should refrain from prescribing or recommending any specific form of remembrance without first ensuring that

The dominance and sovereignty of invocations that are instilled within the soul and become a heart’s attribute manifest in the Barzakh (the intermediate state) and after death, when the outer senses are suspended, and the realm for internal activities opens up. The influence of these invocations on the inner self becomes apparent there, where the burden of responsibility is lifted from the shoulders of man.

One who possesses heart-felt invocations does not lose them upon death; these invocations remain with him in the afterlife, in the Kingdom and Barzakh. Those who are absorbed in worldly matters, lacking knowledge and proximity to the divine, die with death, leaving behind nothing but a body that becomes food for insects and animals, or soil that nourishes the earth. The earth consumes the body of the worldly more than it does the insects, animals, snakes, and scorpions. The worldly are imprisoned in their bodies, and their Barzakhic manifestation is no more than a lifeless corpse. In contrast, the friends of God, when they enter the Barzakh, possess divine life and are holders of invocations, Kingdom, Barzakh, and breath. There, they do not suffer harm. Once the system of heart-felt invocation is instilled within someone, it becomes an inseparable part of them and grants them eternal life, accompanying them even at the time of death. It is not like material wealth, which can be separated from them and transferred to heirs. The truth of the friends of God is everlasting, even if their bodies are torn apart. The worldly, at the time of death, become confused and lost; but the friends of God remain steadfast, even in the face of the most dreadful death, and they do not lose their invocations. Their enduring truth, united with the lasting truth of the invocation, preserves them. One who seeks to protect themselves from the overwhelming sway of the agonies of death must possess the invocation of God or one of His saints within their heart and find refuge in it. Those who lack such invocations will face the most excruciating death and will encounter scenes similar to the tortures of Hell. For them, death marks the beginning of confusion, loneliness, and estrangement.

To achieve specialised and continuous heart-felt invocation, one must first practise verbal and external invocations. It is necessary to spend several years under the guidance of a proficient mentor with spiritual insight, engaging in time-consuming verbal invocations until one reaches the heart-felt, transcendent invocation that becomes an inseparable part of the soul. The person who possesses the heart-felt invocation does not lose it even in medical unconsciousness and continues to remember their companions. The best companion and refuge for a person in the agonies of death is the heart-felt invocation, which remains unaffected by external disturbances. However, this truth is not easily understood by ordinary individuals.

To have continuous invocation in every breath, every state, place, moment, with anyone, and during any task, one must attain the secret invocation. The secret invocation requires willpower and is cultivated over time, eventually professionalising the inner invocation. One who possesses this secret invocation, whose heart automatically engages in remembrance, maintains the invocation even during sleep. This invocation is never interrupted unless the heart experiences a side effect, in which case the invocation remains within the deeper layers of the individual and accompanies them even at the Day of Resurrection, though its outward manifestation may have been lost. A person who has attained the secret invocation can, at any moment, in any place, even in the most difficult work conditions, preserve their invocation and ensure that none of it is lost. This type of invocation is embedded in a person’s breath, and just as breathing occurs naturally, the inner invocation also unfolds spontaneously.

One who can possess the heart-felt invocation must have, prior to it, engaged in spiritual solitude, undergone prolonged spiritual exercises under the guidance of an expert, and either gained it through effort or as a divine grace. Such a person has an inner invocation even while smiling. Those who are spiritually disciplined can, with every smile or expression of joy, invoke hundreds of inner invocations, which have no outward sign. Those who are unaware, especially the outwardly-focused, may regard such a person as heedless or devoid of invocations, unaware that, while they perform external invocations, this individual holds within them hundreds of deep, pure, sincere inner invocations full of love, unaffected by hypocrisy or pretension. Unlike the outward invocations, these emanate from the soul and are articulated by the heart. These invocations are compatible with every activity and are never abandoned, ensuring permanence without forgetfulness or negligence.

The secret invocation accompanies all actions—whether in private or public, during eating, drinking, speaking, thinking, writing, or any other activity—without one interfering with the other, remaining uninterrupted. This secret invocation does not manifest externally but stays hidden within the heart. Constant remembrance, without disturbance in obligatory duties, is achievable only with the secret and heart-felt invocation. Otherwise, advocating for a variety of verbal invocations, with emphasis on maintaining each of them, would lead to idleness, with only partial benefits attainable.

This secret invocation is capable of harmonising the diversity of invocations, allowing for continuous remembrance without interference, even while performing other duties. This invocation flows continuously, even during prayer, and is maintained throughout the period of fasting, integrating seamlessly into all aspects of life. It embodies the principle of “one task does not distract from another,” as it sustains the practitioner in all activities.

The one who has attained this type of secret invocation can, metaphorically, carry not just one but hundreds of watermelons of invocations. Such a person has steadfastness and strength, capable of carrying numerous burdens at once. If their spiritual capacity increases, they can handle the entire cosmos, from the material world to the divine realms, with a single hand, although this hand, in its ultimate form, becomes a pen, holding all realms without physical hands.

We view many hadiths about invocations as referring to this high state of “secret invocation,” which is distinct from mere verbal invocations. While verbal invocation—especially during moments of blessing—is recommended, and it helps protect the individual from forgetfulness of God, it is the secret invocation that reaches a higher spiritual level, nurturing the soul and offering protection from the evil forces of Satan. Those who possess the secret invocation have not only a strong inner shield but a profound, subtle connection with the divine.

These narrations encourage the continuity of invocations under all circumstances, from standing and sitting to walking and talking, suggesting a need for the heart-felt invocation to become a constant companion in every aspect of life. Continuous invocation, even while speaking, becomes feasible only when the invocation has reached the heart and become secret.

The invocations that remain confined to words and become mere lip service, if their correspondence with the individual is not observed, lead to hardness of heart. Individuals who are immersed in sin, who persist in their wrongdoing and do not repent, while at the same time uttering invocations, become hardened in their hearts. For someone who has not repented for their sins and recites invocations, their recitation is dangerous and causes further hardness. The invocations that result in hardness of heart are the worst kind, as they not only fail to benefit the individual but also increase their insensitivity, making the invocation itself the cause of heartlessness. Just as prayer—which is a specific invocation—prevents a person from committing wrongs, similarly, wrongdoings and sins obstruct the true practice of prayer and invocation. The essence of prayer and invocation is the spiritual ascension of the one who prays and recites. However, the prayer and invocation of a sinful individual is the action and consequence of that person, and the manifestation of these acts is weaker than the agency of their performer. Based on this, the prayer and invocation of a sinner are tainted, and their impurity weakens their ability to lead them to spiritual ascent. On the contrary, due to the impurity of the performer, this act becomes a burden, hindering their spiritual rise. Furthermore, the impurity of an individual who persists in sin is more pronounced and more powerful than their weak invocation.

For invocation to be effective, the heart must be pure, so that it becomes light and free. The invocation of someone is uplifting only if they hold love and affection for divine entities and for God Himself within their hearts. An individual whose heart is tainted with hardness, and who is defeated in the race between good and evil, becomes internally conflicted. A person in conflict with themselves also finds themselves at odds with all other phenomena, whether they are animals or angels. The hardness of their heart pulls them into conflicts that are even more extreme than those found among wild animals. A person who is internally conflicted lacks stability and sways in different directions every day. They resemble a patient whose pressure fluctuates in extreme highs and lows.

Invocations that are marked by hardness destroy the soul and lead one to the most grievous wrongdoings. These invocations draw the individual into sinful environments, causing them to become habitual sinners. In a single sin, they commit countless others, such as deception, betrayal, and lying, which are considered common practices for them. Externally, they may appear as Muslims, yet they engage in actions that even non-Muslims would avoid. They lose their modesty and fall into the pit of profound despair. Someone whose invocation is hardened may outwardly pray, recite supplications, and say invocations, giving off an appearance of piety and asceticism, but inwardly, they are merciless, justifying their impurities and transgressions. They appear as if they have been commanded by God to do so. Such a person exemplifies the saying, “The one who recites the Qur’an is cursed by the Qur’an itself.”

Invocation, like the Qur’an, holds a deep truth that engages with the inner self of the individual and confronts them accordingly. For someone with a hardened invocation, the invocation itself becomes cursed. Hard invocations are like poison. Although poison may be categorized as medicine, its improper or ignorant use can lead to death. The existence of such invocations necessitates the guidance of a qualified spiritual guide, as self-guided invocation can be dangerous.

It should be noted that the hardest-hearted and most wretched individuals among Muslims are those who are immersed in sin but still engage in such invocations. Ibn Muljam, for instance, is a prime example of someone whose invocation, despite his prayers and extra deeds, led him to become so merciless that he struck the Imam Ali (peace be upon him) with a poisoned sword. This transformation occurred through his prayers and invocations. However, this is a claim that requires verification in a laboratory setting to understand the impact of inappropriate invocation and worship on some Muslims who face deeper internal issues. If a person performs worship or recites invocations of Islam—be they words of the Qur’an or hadith—without proper guidance or authority, their invocations will be hardened. Religions like Christianity, which lack elevated invocations, do not cultivate such phenomena. Those who use invocations mechanically, such as with beads in their hands, are at risk of falling into this trap and may experience such profound despair.

Ibn Muljam would recite the phrase “and the misguided” in his own dialect, yet despite his verbal recitations, his heart grew dark, leading him into the grasp of his own harmful desires. Someone who wishes to remain only in the realm of external rituals—without a mentor or divine guidance—will eventually end up being among the most wretched, as if pouring salt into a pot. To use invocation, even at its verbal level, is a science and a specialization. It is a process that is time-bound and historically significant; without using the proper guidance manual, it can ruin the human heart.

The Transition from a Hardened Invocation to Aversion to Invocation

A person who persists in hardened invocation in an environment of hardness eventually becomes repulsed by the invocation and develops a disdain for it:

“And We place veils upon their hearts so that they do not understand it, and deafness in their ears; and when you mention your Lord alone in the Qur’an, they turn their backs in aversion” (Qur’an 17:46).

Such individuals flee from divine remembrance and, upon hearing the name of God, react like animals, turning away in disgust. The person who turns away from invocation, due to hardness of heart, suffers a narrow and difficult existence in both this world and the hereafter. The one who turns away from invocation is not an outright disbeliever or immoral, but is someone who initially embraced invocation and later rejected it. This can be inferred from the concept of rejection, as rejection implies prior acceptance. A person who turns away from invocation reaches a state more severe than one whose invocation itself hardens their heart. Such a person falls into malice, ill-will, and suspicion, eventually denying the prophets and messengers of God. If the hardened invocation continues without correction, it may lead to the denial of God and His messengers. This person becomes worse than the disbelievers. The inner state of those who turn away due to heart hardness becomes a stagnant swamp, while the inner state of disbelievers is like barren land—there is no cultivation, and their worldly life keeps them occupied. However, one who harbors hardness of heart and turns away from invocation becomes consumed by the consequences of their rejection, the most evident of which is a life of affliction and the feeling of restriction from people and things around them, as the Qur’an states:

“And whoever turns away from My remembrance—indeed, he will have a difficult life, and We will raise him blind on the Day of Resurrection” (Qur’an 20:124).

If a society turns away from divine remembrance, its lives become narrow, and its inhabitants endure hardship. When a person or community slips into negligence, everything that was once good seems to have the opposite effect, and no matter how sweet or spiritual their rituals may have been, they become corrupted. For example, Ramadan, which is a month of worship, can transform into a period of laziness, idleness, and neglect in a heedless society, becoming the most sinful and ineffectual month for them.

If negligence overshadows a person, they will decline to such an extent that worship becomes repellent to them. For someone in this state, performing invocations like prayer or reciting the Qur’an becomes burdensome. They are afflicted with an internal impurity that renders divine worship difficult, and this person must first recognize and cleanse this impurity. As the Qur’an mentions:

“And when Allah is mentioned alone, the hearts of those who do not believe in the Hereafter shrink with aversion, but when others are mentioned beside Him, they rejoice” (Qur’an 39:45).

Narrated by Abu Basir from Imam Baqir (a.s.):
I asked, “What is the most profound action of the servants of God?” He replied, “It is the ability to be fair with oneself, to assist one’s religious brother, and to remember God in every circumstance.”

Just as dhikr (remembrance of God) cannot be reconciled with hypocrisy, pretension, or the consumption of unlawful sustenance, it also fails to harmonise with unfairness, oppression, and tyranny. For such a person, dhikr is nothing more than a mere tongue exercise, a habitual practice. Their dhikr is akin to the night prayers of a person who, during the day, kills many—often with their own hands, not through a public executioner. It seems as though their speciality and psychological makeup revolve around killing, in addition to performing religious acts that they have become accustomed to. The very essence of such a person is tainted, mixing the abnormal with the norm. Religious acts that are not aligned with justice and are contaminated by oppression do not endure—they remain suspended in the realm of prayer, neither rising nor transferred to the afterlife. Instead, they are buried in the refuse of the world, becoming the waste of one who is neither human nor just.

The verse that follows contrasts with the aforementioned passage and provides the basis for achieving success in remembrance (dhikr) through humility before the Holy Qur’an. Thus, all factors that generate humility of the heart become supportive of success in the remembrance of God:

“God has sent down the best discourse, a Book whose verses are consistent and diverse. Those who fear their Lord, their skins shudder from it; then their skins and hearts soften to the remembrance of God. That is the guidance of God, with which He guides whom He wills, and whomsoever God misguides, for them there is no guide.” (Qur’an, 39:23)

God has sent the best of speeches, a book that is diverse and capable of multiple interpretations. Those who have great fear of their Lord experience a physical reaction—shuddering skins—yet their skins and hearts eventually soften towards the remembrance of God. This is the guidance of God, with which He directs whomever He wills. Whoever God misguides has no other guide.

Types of Dhikr: Informative and Instructive

Dhikr can be broadly classified into two categories: general and specific. General dhikr further divides into three levels: primary, secondary, and final.

Primary general dhikr is informative and is something that everyone must engage in. It is akin to essential food that, if missing, causes harm.

Secondary or intermediate dhikr and final informative dhikr are for those who have a higher level of faith and spirituality than the average person but have not yet reached the ranks of the elite.

Specific dhikr refers to that which is uttered with an instructive intention. The practitioner has the ability to create this dhikr from within. This category also divides into three major groups: specific, highly specific, and the most specific.

Both categories of dhikr, whether informative or instructive, can either focus on monotheism, describing one of God’s attributes, or on the concept of divine authority. In “therapeutic remembrance,” we are concerned with instructive dhikr, while the informative dhikr pertains to the broader audience in the realm of remembrance knowledge.

The knowledge of dhikr is crucial from the perspective of practical spirituality. Indeed, dhikr is the sustenance that energises and propels spiritual action, determining whether one’s spiritual practice flourishes or stagnates. This sustenance must systematically enter the soul to both invigorate and direct its movement. It can manifest either in the form of prayer and the appearance of words or as an internal phenomenon without the need for verbal expression.

Verbal dhikr can either be of the “informative” type or be uttered with the intention of “creating” or “producing” it.

In informative dhikr, there is a method of transmission, and one must receive it from one of the infallible figures. The method of transmission is less important than the source and manner in which the dhikr is uttered. The key consideration in the method of transmission is to ensure that this dhikr is suitable for a particular person and has the desired effect on them. Additionally, its universal applicability or exclusivity to individuals with specific conditions must be evaluated.

In informative dhikr, the intent is to imitate and recite the dhikr as it was conveyed by the infallibles, using their language. The purpose is to earn reward and to imitate the infallibles in the act of remembrance, rather than to achieve a specific outcome. Informative dhikr becomes valid through correct transmission and does not require a mentor, although consulting a guide, much like seeking advice for major life decisions, is necessary for healthy living.

One who wishes to engage in informative dhikr aligns their outward actions with the prescribed rules, harmonising their practice with the example of the Prophet, following his instructions to “pray as you see me pray,” and using the words of the Prophet to inform their own remembrance.

In this state, only the external form of the prayer is followed, and the prayer remains superficial, lacking the true spirit that comes from mimicking the actions of the Prophet.

The intent of informative dhikr is akin to saying “say nothing about him but good” in the funeral prayer. This is recited as instructed, without attention to the person for whom the prayer is being offered. However, one who intends to utter it with the intention of creation will only direct the prayer towards one of God’s friends, as nothing but good comes from them. Otherwise, their testimony would be false, invalid, and sinful.

In informative dhikr, one may combine the act with hypocrisy, polytheism, or sin.

The intent of informative dhikr is to report a fact, like retelling an event created by another without personal involvement in the creation. In contrast, instructive dhikr involves creation, and the individual contributes from their soul to the production of the remembrance. It is a complete act of creation and manifestation.

When informative dhikr is recited, the primary effect is the reward of reciting it, rather than deeply influencing the inner layers of the soul. But instructive dhikr produces a direct outcome, creating a tangible spiritual transformation.

Instructive dhikr holds the power to address issues, provided all conditions for its creation are fulfilled. It is like preparing a meal, where all ingredients must be properly gathered to achieve the desired nourishment.

The primary subject of this book is instructive dhikr, and wherever dhikr is mentioned, it refers to the creation of instructive dhikr with all the necessary external and internal conditions. This instructive dhikr is transformative and has the power to lift a person beyond all their limitations, leading them to reach the essence of their being or ascend into the divine realms. It may even provide blessings in material possessions, or conversely, it may bring about misfortune or tragedy. The nature of instructive dhikr means it can either bring benefit or remove harm, or, when done improperly, it may cause harm.

Instructive dhikr requires guidance, knowledge, and awareness. The subject of “therapeutic remembrance” is instructive dhikr, not informative dhikr. Instructive dhikr needs a mentor, much like a doctor’s prescription, whereas informative dhikr can be beneficial to all people at any age, as taught by the infallibles.

Each remembrance (dhikr) has two main categories of attributes and effects. The attributes and effects of each dhikr either have an active aspect (where the remembrance is viewed as an action) or an agentive aspect, in which the level of remembrance within the heart of the practitioner is considered, with their intentions and objectives influencing the remembrance. Therefore, the discussion of remembrance can be presented in four sections, as described.

The attribute of dhikr refers to what is inherent and integral to its identity, such as the warmth of fire or the goodness and purity of a person’s inner state. The attribute of dhikr represents its quality, the degree to which it brings one closer to God, and the value of the remembrance based on this quality. The effect of dhikr is the result or outcome of the act of remembrance, such as cooking food with the heat of fire, or helping others, which is the outcome of an individual’s inner goodness and purity. Accordingly, the attributes of dhikr precede its effects; in other words, the result of each remembrance is dependent on its attributes and follows from them. To understand the effects of a remembrance, one must first understand its attributes.

We have said that when engaging in dhikr, one should focus on its quality, while quantity should be secondary, only given attention to the extent that it enhances the quality and brings the remembrance to fruition. To achieve this, attention must be given to the attributes of the remembrance.

A person who benefits from their remembrance is one who understands and adheres to the attributes of each dhikr. For example, the attribute of saying “Subhanallah” may be mental, intellectual, or spiritual for different individuals. A mental dhikr of “Subhanallah” has one quality, while an intellectual or spiritual dhikr has different effects. The spiritual dhikr of “Subhanallah” is completely distinct from its mental or intellectual counterparts.

To obtain the profound and lofty effects and properties of dhikr, one must first understand its attributes and align oneself with them. This is like sitting in a boat in the middle of the sea or riding a vehicle that, in and of itself, takes the individual to the destination, even if they are asleep during the journey. In remembrance, aligning oneself with the attribute of each dhikr is a crucial and influential matter. All verbal remembrances that are uttered without consideration of their attribute become sterile. To properly engage in dhikr, one must understand the full attributes of the remembrance.

A person who understands and applies the attribute of a remembrance becomes attuned to their dhikr, and at times, they hear the inner sound of their remembrance as it reflects and interacts with other phenomena. They can also perceive the inner sound of the dhikr of other entities.

The importance of understanding the attribute of dhikr in the science of therapeutic remembrance (dhikr therapy) is akin to the importance of knowing the Lord in spiritual practice. Just as spiritual journeying (suluk) cannot take shape without knowledge of the Lord, otherwise, an individual becomes lost in aimless wandering, a person who does not know their Lord is directionless in their will. Knowledge of the Lord allows the Lord to support and guide the inner self, preventing the individual from becoming lost in both themselves and the phenomena of existence, providing them with a clear path, even if they remain unaware of it.

Understanding the attribute of dhikr helps bring the practitioner closer to the phenomena of existence. This closeness causes relevant matters to come to the practitioner’s mind when performing dhikr. These mental associations are not accidental, but rather are aligned with the practitioner’s inner essence and character. Based on these mental states, the attribute of dhikr of any practitioner can be discerned. Some individuals possess an attribute in their dhikr that elevates them to a state in which, with the utterance of a single “Allahu Akbar”, all of creation speaks with them, glorifying and praising God. An example of such a remembrance is reported in the Qur’an for Prophet David (peace be upon him), where it states:

(And We caused the mountains to glorify with David, and the birds as well. And We were the doers of this.) (Qur’an, Surah Sad 38:18)

The spiritual sound frequencies (the glorifications) of these phenomena harmonise and resonate together, and Prophet David, in addition to hearing the sound of his own dhikr, heard the sound of the mountains and birds joining in. A person who enters such realms sometimes becomes intoxicated by their remembrance, experiencing a spiritual ecstasy so profound that they give up sleep, food, and worldly pleasures, as the taste of those things fades in comparison. Attaining the frequency of the spiritual sound and dhikr of phenomena requires a special state of being and alignment, and does not easily come by.

The goal of the science of dhikr, in the realm of spiritual journeying, is for the practitioner to reach such heights. Otherwise, being confined to mere verbal dhikr—just as mentioned earlier—can lead to the hardness of the heart, indifference, despondency, and a lack of belief in the unseen and the Divine. This is because such individuals, seeing that their dhikrs and worship are not yielding results, instead of attributing the fault to their ignorance of the attributes of dhikr and admitting the deficiencies in their own practice, begin to accuse the remembrance itself or the realm of spirituality. They mistakenly believe that spiritual matters lack truth, when in fact, the issue lies in the deficiencies of their dhikr, and their failure to recognize and sustain the quality of the remembrance they perform.

To perform dhikr properly, one must accompany a teacher, whom we will refer to as the “companion of dhikr”.

The attributes of dhikr give it a myriad of variations. Dhikrs prescribed in the Sharia for specific times involve the element of time, which becomes an attribute of that dhikr. In discussing the diversity of dhikr, we will examine some of the attributes of dhikr and categorize it accordingly. Some attributes relate to the dhikr itself, while others pertain to the practitioner as the agent of dhikr.

The States Affecting Dhikr

When discussing any form of dhikr, it is essential to consider its temporal and spatial contexts. The time and place in which dhikr is performed can sometimes be integral to the truth of the remembrance and may itself constitute an attribute of that dhikr. If this attribute is neglected, the dhikr loses its specific characteristics and effects, and cannot yield the intended results or spiritual power. The influence of these attributes in dhikr must be acquired through practice and experience. They affect beginners and intermediate practitioners differently, as these practitioners may suffer from weaknesses and lack the ability to transcend the physical world and attain closeness to the supernatural realms. These states can compensate for the deficiencies within the practitioner, even if they are unable to achieve the same spiritual height as those who have mastered these practices.

The Temporal Attribute of Dhikr

The most suitable times for performing dhikr include:

1. After midnight and before dawn (roughly between midnight and 2 AM). This time is among the best for dhikr, and the nights of Friday and the odd nights—Sunday, Tuesday, and Thursday—also hold a special position. The nights known as Laylat al-Qadr (the Night of Decree) also have this attribute.
2. In the afternoon, after the Asr prayer, particularly the afternoon of Friday, which holds significant importance.
3. Following the prayers. Some dhikrs are prescribed for specific times, especially after the Fajr and Isha prayers, and they follow as part of the prayer’s supplement. The Qur’an mentions this in the following verse:

(And remember your Lord abundantly and glorify Him in the evening and the morning.) (Qur’an, Surah Al-Ahzab 33:42)

This verse directly addresses the Prophet Zechariah (peace be upon him), implying that others may not possess the same status to receive this direct address. It underscores the importance of dhikr at these specific times.

The significance of dhikrs recommended after prayer can be understood by recognizing that these dhikrs follow the obligatory prayers and create a suitable inner state, softening the heart and preparing it for further connection with the Divine.

The specific remembrance (dhikr) is perpetual, a continuous and irremovable remembrance. Just as the occupational and verbal remembrances should be constant and persistent—though their persistence is voluntary—the specific remembrance becomes an inherent quality of the soul of the one engaging in it and remains automatically constant. Another distinction of this remembrance from occupational remembrance lies in its level, for the occupational remembrances are for beginners, whereas the specific remembrance is for those who have reached the ultimate stage of their journey in the world of corporeality (nasut).

Some practitioners of remembrance, owing to their inherent structure and their created nature, are unable to accept certain forms of remembrance and do not succeed in the class of these remembrances. They remain in an earlier stage. Many people remain within the realm of the earthly and animalistic remembrances. Very few reach the level of gratitude (shukr). Those who are in the state of gratitude rely solely on the provision given by God and do not worry about sustenance for themselves or their families. Even animals have this belief in God. As the Qur’an says: “And few of My servants are grateful” (Quran 34:13).

Of course, there are more grateful ones than those who merely show gratitude; however, even among them, the number is very small. It is rare that a servant exceeds the level of gratitude and moves beyond the desire for worldly gain. Grateful individuals are fully focused on their desires, and with the granting of blessings, they express gratitude to the Lord. Those who do not revolve around desires have been purified by God in such a way that their very being has been refined to the point where they can traverse through the realms of divine names and attributes and ascend to the highest heavens of divine proximity.

Individuals with a higher class—even those who are far ahead of past or present generations—will step onto this earth hundreds of thousands of years from now, and indeed, those beloved individuals will actualise the knowledge of remembrance. They will be the ones able to vocalise certain remembrances of nearness to God and divine truth. Even though they will seem strange and alien in their time, the worldly forces of evil will try to persecute them, and figures of wickedness—like the tyrants of the past and present—will commit heinous crimes that are unimaginable to modern minds. But such figures will be unable to manifest their inherent evil under the banner of religion.

Intellectual and Reflective Remembrances

Remembrance, in addition to being verbal and spiritual, also has an intellectual and reflective dimension. These remembrances have an aspect that serves as a means of reflection. They remind one of past life events and circumstances which can, through rational thinking, illuminate important decisions in life and provide guidance. Intellectual and reflective remembrances come in various forms, including those that involve reflecting on blessings or warnings.

In the Qur’an, numerous examples of such intellectual and reflective remembrances are found. For example, the following verse is a case in point:

“And [recall] Job when he called to his Lord, ‘Indeed, adversity has touched me, and you are the most merciful of the merciful.’” (Quran 21:83)

Another verse that falls under the category of intellectual remembrances is:

“O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant, so I will fulfill your covenant, and fear only Me.” (Quran 2:40)

The study of the lives of great individuals who possessed profound inner strength can serve as a reminder of the patience and resilience they showed in the face of pain, hardship, and the hostility of their enemies. These individuals illuminate the path of life and how to distinguish truth, remaining steadfast on it. Even for those who have achieved closeness to the divine, they come to realise that they are nothing more than the ice floating on water, devoid of any self-conceit, arrogance, or pride.

When a person truly understands the essence of all phenomena—just as ice appears to be suspended on the surface of water—they will no longer grasp for self-identity or ego. They understand that everything is ultimately in the hands of the divine. Even when the divine commands them, they obey, for everything ultimately belongs to God, including their own essence.

These intellectual remembrances aim to draw attention to the essential truths of existence, the nature of phenomena, and especially the path a person must follow in their journey to discover God and approach the divine. One example of such reflective remembrance involves considering the divine blessings granted to oneself, which makes one more grateful and more prepared to offer thanks to God, as exemplified in the following Qur’anic verse:

“So remember the blessings of God, and do not commit corruption upon the earth.” (Quran 2:60)

The remembrance of blessings should never cause hardness of heart, for that leads to corruption and misuse of those blessings. Thus, the verse continues: “And do not commit corruption upon the earth.”

The remembrance of blessings is one of the types of remembrance in the Qur’an. It is not limited to verbal or spiritual remembrance; it encompasses the acknowledgment of the blessings God has granted. A person often overlooks the abilities and strengths granted by God. Reflecting on the inherent gifts one possesses can help avoid negative thinking and misjudgment. The tendency to focus solely on one’s flaws, as often emphasized in traditional theological ethics, can lead to a negative self-assessment and a lack of hope in one’s ability to improve.

When a person begins to grow spiritually, they can reflect on their flaws, but those just starting out should not dwell on their perceived shortcomings, as it may lead to despair and prevent them from progressing on the path of self-improvement. The Qur’an, however, encourages a balanced reflection, reminding individuals to also focus on the blessings bestowed upon them. For instance, the Qur’an states:

“[Recalling] when Allah said, ‘O Jesus, Son of Mary, remember My favor upon you and upon your mother when I supported you with the Pure Spirit….’” (Quran 5:110)

A person should acknowledge the blessings given to them and to their family, for blessings to the family also extend to the individual. This acknowledgment enhances one’s potential and fosters growth.

In conclusion, remembering the divine blessings and reflecting on the positive aspects of oneself and others is essential for spiritual growth. Those who focus only on their flaws and shortcomings may find themselves defeated and stagnant. Conversely, remembering God’s blessings and recognizing the positive attributes in oneself and the world around them cultivates strength, growth, and spiritual vitality.

If the acts of worshipping the Divine, such as prayer, helping others, giving charity, accepting trials, being gentle with the Divine and His phenomena in the form of mercy and kindness, are practiced alongside healthy entertainment and social visits, not only do devotional acts like prayer flourish, but even leisure activities such as watching television or engaging with other forms of media can refresh the soul, invigorate one’s sense of servitude, and bring vitality to life. In such a scenario, the few minutes spent watching television can offer new and valuable insights, and practicing those insights can provide one’s life with correct momentum. In a state of clarity, sometimes even watching a film can impart a new piece of knowledge that guides the individual through a difficult path or helps them make a correct decision. On the other hand, those who lack variety in their lives and fail to benefit from spiritual matters miss out on blessings and success. They may sit in front of the television for hours without receiving any meaningful guidance or wisdom. In fact, they may even be drawn into negative or harmful thoughts, disrupting their sleep or making their dreams unpleasant.

Success, in its essence, means the alignment and coordination of numerous essential matters, which allows them to gain momentum towards achieving a goal in the shortest time possible. Attention to the Divine in its various forms fosters success, hope, and satisfaction with life. One of the key strategies of divine scholars is that they maintain a balance in their lives, involving a wide array of activities. In their libraries, they have not only books but also prayer mats, prayer, supplications, remembrance of God, social connections, and even sports equipment like treadmills. They also use entertainment tools such as televisions and new forms of media, and engage in activities that bring joy, such as using fragrances, rosewater, or saffron. They use each of these elements in moderation, tailored to their respective needs, as the Prophet Muhammad (PBUH) chose the world, prayer, fragrance, and women as part of his life. Those who only focus on one aspect of life—such as material or intellectual needs—without addressing their emotional, spiritual, or psychological needs will not experience growth in those areas. Furthermore, ignoring the need to balance human needs often results in dissatisfaction, unfulfillment, and disharmony with oneself, the environment, and others. This is because human nourishment is not a simple matter but a composite one. The less variety it contains, the less pleasant it becomes for the soul and spirit. The sanctity of life comes from maintaining this balance and variety.

The main difference between religious scholars and other types of intellectuals lies in the fact that they address all their physical, mental, emotional, and spiritual needs, whereas scholars in other fields often focus on only one dimension. Single-dimensional growth does not satisfy the heart’s needs and can lead the heart to become a dwelling place for Satan, filled with corruption. Arrogance, pride, self-centeredness, creating trouble for others, excessive talking, ill-will, misunderstandings, and a polluted mind full of irrelevant information embedded within scientific knowledge are some of the consequences of such a narrow focus. In lives limited to material or intellectual pursuits—often intellectual work serving wealth and materialistic ends—there is great effort, but it lacks blessings. The individual may work hard, but they rarely reach their goals, and their endeavors often lead to frustration and a sense of aimlessness.

Life management should be a compound. If life is not a mixture of various components, it will lead to fatigue, sluggishness, depression, prolonged fatigue, lack of patience, haste, dullness, and confusion, and it will drain one’s motivation, leading them towards aimlessness and apathy. On the other hand, the forces of the material world and the harmful phenomena of the enemy front constantly attack, and such an individual easily becomes ensnared in them. They become so entrapped that they may even perceive this entrapment as their correct path, finding no time to attend to the truths of the divine, focusing solely on their work and occupation. Such individuals can spend an entire day without pausing for a moment of reflection on the Divine or engaging in prayer. They are overwhelmed by their one-dimensional work, and eventually, they become ineffective, as knowledge or wealth alone cannot sustain a fulfilling life. A truly fulfilling life is multi-dimensional and holistic. They remain stuck in mental or imaginative pursuits without ever transcending them.

One must consume life as a compound to avoid it turning bitter. Knowledge and wealth should be paired with spirituality and the illumination of the unseen realms to avoid stagnation and bring vitality to the heart. This balanced approach can turn the heart into an ocean of endless potential, where the distinction between good and bad no longer holds, and one can connect with the Divine in all circumstances and in every manifestation of life. A balanced and compound life draws one closer to the Divine, unlike simple lives that focus solely on material or intellectual pursuits. Excessive asceticism can bind a person to superficial aspects of the spiritual realm, preventing them from reaching the depth and heights of metaphysical and inner experiences.

Life must be viewed, acted upon, and approached as a compound. The art of creating and maintaining the balance in this compound is what transforms it into an energizing force for action and movement. The ability to maintain this balance and proportion is the key to crafting a successful life. Spiritual matters should be precisely and proportionally mixed into this compound; otherwise, they can turn toxic. This mixture should subdue all components, ensuring that nothing dominates over the others. If the balance of this mixture is not maintained, the individual becomes overwhelmed by one aspect and falls back into a one-dimensional existence, with all the consequences that follow.

In this compound, one must balance hard work with kindness, compassion, and the ability to help others, to endure hardships, to forgive, and to engage in prayer, supplication, and remembrance of the Divine. The joy-enhancing elements of this compound include doing good deeds, bonding with one’s spouse, and showing love and kindness to all beings, including plants and animals. If one does not nourish their short, finite life with such a mixture, their movement becomes stagnant. In the material world, one can ascend to realms of great spiritual movement, each level of which can span millions of years of light.

This compound provides the energy and capacity necessary for movement through the divine realms. Without this compound, half of life is spent in slumber, and the other half in futile distractions, resembling the repetitive work of a donkey at a mill, even if this distraction comes in the form of a profession or income. Such an existence brings fatigue, frustration, dissatisfaction, and a sense of bankruptcy when it is no longer possible to continue. A one-dimensional life leads only to failure. Life requires variety and composition. The more elements it has, the more effective it is. This mixture can suddenly unleash springs of wisdom and knowledge, flowing from the depths of one’s heart, granting the individual the ability to generate knowledge from within, a capability rooted in a divine gift.

Divine and Created Remembrances

In general, remembrances (dhikr) fall into two categories: those relating to the Divine (dhikr of the Truth) and those related to creation (dhikr of the created). Divine remembrances express a perfection of the Divine and reflect His beauty, without the servant playing an active role in them. These remembrances are ascending and are performed to draw closer to God. Created remembrances, on the other hand, highlight the servant’s shortcomings, purifying and praising God, and are typically negative, focusing on the manifestation of creation and the descent of the servant.

In created remembrances, the self plays a dominant role. These remembrances are entirely centered on the self, making them limited and earthly.

Created remembrances are suitable for those who are not necessarily seeking spiritual ascension but who aim to be good and devout servants of God, avoiding sins and also benefiting from the worldly aspects of life. For instance, someone who repeatedly recites the remembrance of forgiveness (istighfar) becomes more capable of avoiding sin, even though it does not completely prevent the play of the self.

Divine remembrances, however, are suited for those on the path of spiritual ascent. In these remembrances, the self has no presence. Words of glorification and praise like “Subhanallah” (Glory be to God), “Alhamdulillah” (Praise be to God), and “Allahu Akbar” (God is the Greatest) are free from the self’s involvement. These remembrances form the foundation of spiritual progression and are meant for those engaged in serious spiritual practice.

For those on the path of spiritual ascension, divine remembrances propel them forward, often creating profound internal experiences. Masters of spirituality use these remembrances in solitude, during the night, beneath the sky, and even within five minutes, they can spark an internal explosion. This powerful experience leads to dissolution and annihilation of the self. Even breaking or binding spiritual barriers can create intense inner pressures that may shorten one’s life.

In the Holy Quran, both divine and worldly forms of remembrance (dhikr) are frequently mentioned in a technical and artistic structure. An example of this is the remembrance of Yunus, where after the divine statement (“There is no god but You”), the worldly remembrance follows (“Glory be to You, indeed I have been of the wrongdoers”) [65]. The necessity of this specialised structure of remembrances indicates that one who carelessly engages with remembrance, or consults a misguided teacher, may cause themselves considerable harm, waste their life, and at times, permanently close the door to guidance, even though they may believe they are highly guided.

Utilising divine remembrances brings strength, while the worldly ones make an individual humble and down-to-earth without diminishing their dignity. In the practice of remembrance, the focus should not be on quantity but rather on using remembrance in a scientific and specialised manner based on its rules and techniques. The hidden dangers and potential harms in the use of remembrances necessitate that they be practised under the direct supervision of an experienced spiritual guide, rather than being self-prescribed.

Initial Remembrances

Remembrances have a sequence and hierarchy. The initial remembrances are those associated with repentance and purification. One of these remembrances is the following verse:

“And those who, when they commit an immorality or wrong themselves, remember Allah and ask forgiveness for their sins—and who can forgive sins except Allah?—and [who] do not persist in what they have done while they know.” [66].

This noble verse is one of the initial remembrances appropriate for repentance. Regular recitation of this verse enables the individual to distance themselves from sin and grants them the ability to refrain from wrongdoing, providing a foundation for the development of remembrance from the verbal to the heart-based form.

The phrase, “They remembered Allah and asked forgiveness for their sins,” in this noble verse indicates that turning one’s attention to the Almighty brings about a state of regret and distress, which prevents persistence in committing immorality. Such individuals, after seeking forgiveness, are prepared for spiritual progress and are thus ready for the transition to more profound and internalised forms of remembrance.

One who is entangled in sin should begin with initial remembrances specifically related to repentance. By purifying themselves from sin, they can then progress to higher levels of remembrance; otherwise, invoking advanced or superior forms of remembrance in the initial stage—when the soul is inclined towards sin—will not yield results and will not be answered.

Salawat (blessings), seeking forgiveness (istighfar), and glorification (tasbih) are general initial remembrances that help individuals break free from sin when surrounded by its temptations. If one cannot restrain themselves and falls into sin, they can use such remembrances in their repentance. It is essential to note that we previously identified hypocrisy and sin as major obstacles to remembrance. Initial remembrances are recommended for those who regret their sins.

It should be acknowledged that if a sinful person does not repent and neglects remembrance, they will face problems and afflictions that nothing can remedy, and no treatment will alleviate their pain. Many calamities afflicting modern societies are the result of their distance from Allah, their neglect of the remembrance of God, and their failure to turn to Him.

Perfect Remembrances

After the initial remembrances, the time comes for the perfect remembrances. The prerequisites for these remembrances are faith and righteous deeds, which we will discuss under the section “Prayer, Need, and Pleasantries” in the third chapter. The following noble verse advocates for perfect remembrances, which are preceded by faith and good deeds:

“Except for those who have believed and done righteous deeds and remembered Allah often and sought His help after they were wronged. And soon will those who have wronged know to what [kind of] return they will be returned.” [67].

Only those who possess faith and have performed righteous deeds can consistently engage in abundant remembrance of Allah. Therefore, if a person is tainted by sin, they will not have the ability to engage in remembrance, and they will be overwhelmed by heaviness and lethargy. This characteristic is inherent to perfect remembrances. Perfect remembrances are incompatible with the presence of sin and deprivation. Without the preparatory purity, sincerity, and cleanliness, they will not be answered. The rapidity of perfect remembrances in achieving perfection lies in their concealed and heart-based nature; remembrances that cannot be accessed by sinful and impure individuals.

Remembrance is a spiritual focus, and spiritual attention is a heart-based attention. If a verbal remembrance does not possess this spiritual attention, it remains fruitless. A hidden remembrance is one in which the individual plants in their inner self and takes care to ensure its growth until it bears fruit.

Remembrance is a conscious awareness of the boundless power of Allah, and nearness to Him is the union with the attributes of the Divine. Remembrance generates a formative and proximity-based quality that settles in the heart of the one who engages in it. This nearness has no end and continually calls the individual to higher levels, as the verse [68] says: “O you who have believed, believe in Him.”

Divine Remembrances

Some remembrances serve to attract the special attention of Allah. A remembrance that brings divine attention sometimes settles in the heart, immersing the individual in a luminous state, and leading them to nearness to Allah. Such a person is like a suffering individual for whom even sleep does not provide relief, and they continue to experience the pain even in their dreams. Some pains of love are similar to this: they have profound depth and enter the very core of the individual’s attention. If the practitioner of remembrance is blessed with divine attention and adopts the remembrance of the glorification of God, they will always carry it with them, no matter where they are, and their inner remembrance of it will manifest as a form of divine attention.

The noble verse below refers to divine remembrance:

“So remember Me; I will remember you. And be grateful to Me and do not deny Me.” [69].

In this noble verse, remembrance includes both verbal and heart-based remembrance. If someone directs their heart towards Allah, Allah will bestow special attention upon them. Remembrance has such power and value that it can attract Allah’s specific attention. “I will remember you” is the consequence of “Remember Me.” What is stated about remembrance contrasts with what is mentioned regarding divine pleasure. In the latter case, we read: “Allah is pleased with them, and they are pleased with Him” [70]; this means that when Allah is pleased with His servants, they will, in turn, become pleased with Him, and the pleasure of the servant is the consequence of the pleasure of Allah. However, in the case of remembrance, according to this noble verse, the worldly remembrance leads to the divine remembrance, attracting the specific attention of Allah.

The recitations (dhikrs) that involve selfishness bring about the punishment of the one performing them, especially if they possess spiritual insight. The greatest misfortune in spiritual practice (suluk) is for those who focus on themselves, disregarding others. These individuals, despite facing greater trials, tend to progress more slowly. Those who are selfish, even if they experience struggles, ultimately fail and come up short, unlike individuals who possess selflessness and compassion for others, who, regardless of their belief, excel in their pursuits. A prime example of such selfless individuals is Prophet Moses, a people’s prophet who was free, noble, and dedicated to assisting others, never walking past a suffering soul without offering help. This is why he comes into conflict with the Egyptian official.

Personal and self-centred recitations make the practitioner small, whereas recitations that focus on the collective or the entirety of existence help to eliminate selfishness and direct one’s attention toward unity and monotheism. Selfish people, due to their small inner capacity, always fall short. Those who are selfish lack the broad nature and firm structure to transcend their narrow selves. They become fearful and cowardly. Selfishness can corrupt a person, leading them to make the worst decisions. Someone driven by selfishness has a weak soul, unable to rise above their own desires, seeing only their own well-being, and caring only for their own interests. Such a person may attend to their spouse or children, but only due to a selfish attachment to them, unable to consider the welfare of others.

One can only benefit from spiritual recitations if they possess the freedom of a noble soul. Such an individual neither seeks anything for themselves nor for others but considers all possessions and abilities as belonging to God alone. Anything related to oneself, even personal good deeds, must be set aside. Goodness should not foster selfishness. Recitation and prayer should elevate a person, growing them into a noble being, someone who lives for others, not for themselves, and who shares their self with others.

For one to practice spiritual recitations properly, they must first become selfless and noble. Those on the path of progress are not chosen from among selfish individuals, as selfishness leads nowhere. Even if such individuals find themselves on the path of God, they will seek God only for their own benefit. Selfishness is a heavy burden, causing one to falter. The true practitioner of dhikr can never receive answered prayers while being selfish. A selfish person is a slave to their own desires, while a free person transcends their own self and even loves God for His existence, not because of His power or abilities.

Those who are noble and consistently serve others or the cause of God possess pure souls, and for the sake of honoring their parents and ancestors, they should pray and offer charity. The purity of their inner selves shapes their outer actions and their ability to progress. On the other hand, those with impure hearts who harm others and the true faith become societal parasites, dangerous individuals.

People with pure souls strive to eliminate their inner flaws and perform good deeds to reflect the divine qualities of God and preserve His honor. They aim to avoid wronging others and to be a source of beauty for God and His true saints, not bringing shame upon themselves. However, wicked individuals seek to ruin God’s honor. Even when they do good deeds, it is only to gain favor with others, elevate themselves above others, and exploit God’s creation.

Some individuals, weary of evil and disgusted by impurity, turn towards goodness, but their desire to do so is based on their own desires, a form of selfishness. Such goodness is self-centered and remains within the realm of average piety, where the individual seeks peace for their own soul. This form of goodness is not our subject, for we speak of the nobility of those who remain pure and faithful even under the greatest pressures or in the most sinful circumstances, who preserve their freedom and honor.

Ultimately, true freedom lies in being detached from one’s own desires and worldly matters, and this freedom is essential in spiritual recitation. It is inappropriate to engage in dhikr for the fulfillment of personal desires. Anyone who does so is essentially using the practice as a form of self-indulgence, akin to using narcotics. In contrast, one who engages in dhikr with a sincere intention to help God’s creation is doing so for the sake of others. They eat nourishing food to be strong enough to serve God’s creation, to be a capable spouse, and a compassionate parent.

The motto of the noble is centered on homeland, people, and faith. They desire a secure and prosperous land for the living, under the shadow of faith, as reflected in the prayer of Prophet Abraham:

“O my Lord, make this a secure land, and provide its people with the fruits of their needs, those among them who believe in God and the Last Day.” (Quran, Ibrahim 14:37)

This prayer is for the safety, prosperity, and success of the homeland, a place for believers to live and thrive. Those who bear the three pains (selflessness, devotion to the people, and faith in God) and act according to them belong to the lineage of the divine prophets. Such individuals do not seek their own benefit nor do they prioritize the interests of their supporters over the well-being of others. They breathe day and night to bring benefit to their country, their people, and their faith. They cannot be narrow-minded, for they see with open eyes, their hearts vast enough not to be confined to selfishness.

The concepts of dhikr (remembrance) and dua (supplication) are both phenomena that have tangible, real, and objective manifestations in the external world. Dhikr, in essence, refers to the active, inward attention directed towards the infinite and imperishable source of power, Allah. This attention is an act of the individual and, at the very least, a mental and spiritual state of the soul; a state that is accompanied by the individual performing the dhikr and provides them with energy and the ability to act. This inner state can evolve and transcend the level of the soul, transforming into a heart and spiritual dhikr, even reaching the point of union with the object of remembrance, Allah, leading to oneness with the Divine. Dhikr is the nourishment of the human heart, and at its highest levels, it becomes the sustenance of the soul through God, though reaching this level is unique to the saints of Allah. They draw energy from God and move in accordance with His will.

Although dhikr and dua may sometimes overlap in practice, they fundamentally differ in their essence. It is akin to the difference between the terms “speaking” and “laughing”. Dhikr is the preservation of attention and an active connection, relying on one’s existing resources and actions—resources that need to be protected, preserved, and purified. It brings something into existence. On the other hand, dua is an attempt rooted in a desire and seeking of something not yet attained, based on the power of the Divine. It is a form of enhancement, achieved by igniting one’s existing resources through the “fire” of dua, which elevates them to a higher state. Dua also has different levels: verbal, psychological, heart-based, spiritual, and true. Both dhikr and dua can lead to the fulfilment of a desire, but the pathways through which they achieve this goal differ. An example to illustrate this difference can be found in salah (prayer). Although salah includes dua, it is more akin to dhikr rather than dua. The term salah means to turn towards the Creator and be mindful of God, whereas dua signifies a request or plea.

In the relationship between dua and dhikr, dua can be seen as the spark that ignites the engine of dhikr, providing the necessary energy for its activation. Dua purifies and refines dhikr, essentially providing a foundation and support for it. The one who engages in dhikr without dua is left unsupported and without a guarantee of success.

In Al-Kafi, several chapters from the “Book of Dua” are included, and no fundamental difference between the two is made. The strength of Al-Kafi’s structure lies in the placement of the “Book of Dua” between the chapters on “Faith and Unbelief” and “The Virtue of the Qur’an”. This positioning reflects the role of dua and dhikr in fostering the relationship between the believer and the Divine. Following that, the book includes a chapter on “Good Companionship”, which deals with the social relationships of the faithful, demonstrating the precise arrangement of the text by al-Kāfī.

The Qur’an states:
“And your Lord says: ‘Call upon Me; I will respond to you. Indeed, those who disdain My worship will enter Hell, condemned.’”
(Surah Ghafir, 40:60)

Anyone who does not supplicate and does not ask from Allah may be afflicted by pride and arrogance of the soul. The arrogant do not supplicate, and they are the most despised individuals. Allah listens to and loves the supplications and questions of His servants. Therefore, one should not refrain from supplicating simply because Allah already knows the needs and conditions of His servants, as supplication is one of the means to attract goodness and divine mercy, and it can help secure Allah’s pleasure. If neglected, one might lose a blessing that could be granted to someone else who has made a supplication. Hence, it is possible that someone might become deprived of material blessings due to the absence of dua, resulting in poverty.

One of the key traits of Amir al-Mu’minin (the Commander of the Faithful), Ali, was that he would engage in abundant supplication. His Dua Kumayl and his supplications in the mosque of Kufa are among the most famous.

Dua, with its humility and respectful asking, purifies the soul and brings one closer to Allah. It creates intimacy with God, strengthens faith, purifies and solidifies beliefs, nurtures knowledge and trust, and reduces polytheism. Dua can be a guide for the believer in their path to a pure and intimate life, causing them to become close to Allah. Sometimes, Allah, who has a special love for some of His servants, delays the answer to their supplications because He enjoys hearing the voices of His beloveds. This delay is an expression of His love and nurturing. On the other hand, there may be individuals for whom Allah does not show His pleasure, and whenever they supplicate, their prayers are answered quickly so that they may not turn back to God. Those who suffer from impurity, arrogance, and polytheism may have their prayers answered in the worldly life but are deprived of the spiritual training gained through supplication. Those whose supplications are not answered in this life will find the reward in the Hereafter.

Dua should not be rushed, as it can lead to impatience and an improper demand from Allah. We should be patient, as some supplications may take time to be fulfilled, much like how a criminal might be granted pardon but it takes time for that pardon to be executed. Therefore, we should avoid hastiness and the kind of impatience that comes from greed or insincerity when making supplications.

Dua is the food of the heart, and when one is deprived of it, the heart dies and becomes hard. The one who makes dua elevates the name of God on earth. In contrast, the natural consequence of this is that such a person becomes renowned among the angels of the unseen worlds.

One can elevate the value of dua by making it more than just a request; when the purpose of the supplication is to draw closer to Allah and unite with the Divine, its value surpasses that of a mere request for worldly benefits. However, such supplication can only be achieved through purity, sincerity, and honesty.

Dhikr, in its essence, means “to be mindful” and stands in contrast to forgetfulness and negligence. Dua originates from the root “da’wa,” meaning to call upon, to invite, to seek, or to ask. Dhikr may sometimes refer to the act of recalling something, such as saying “SubhanAllah” (Glory be to Allah). It can also refer to the Qur’an, which is a reminder of Allah. However, the essence of dhikr refers to the mental attention to Allah. It can be mere attention or can take the form of a plea, but asking is not inherently a part of its meaning. An example of this is Dua al-Jawshan al-Kabir and Dua al-Jawshan al-Saghir, where dhikr appears in the form of supplication.

One who continuously engages in dhikr sees God in all things and is never distracted by negligence. Such a person constantly follows the divine will and responds to God’s requests, seeing God’s presence in every aspect of life.

Ultimately, the state of dhikr is higher than that of dua, although the dhikr practitioner and the supplicant are interconnected. The value of the practitioner of dhikr and the one making dua is determined by their inner content and the divine connection they possess.

Dua is a universal act, whereas dhikr is reserved for the chosen, the lovers, and the people of knowledge. These individuals have Allah deeply embedded within their hearts and are constantly mindful of Him, with an inner remembrance that transcends mere occasional attention.

Nevertheless, despite all the blessings and gifts that exist in supplication (dua) and remembrance (dhikr), it must be said that the weakest servant is the one who is incapable of engaging in dua and dhikr. Such a person is akin to those who are incapable of greeting others or apologising, and cannot offer greetings or seek forgiveness for wrongs and transgressions they have committed. As narrated:

“The Prophet (PBUH) said: The weakest of people is the one who is unable to make supplication, and the most miserly of people is the one who withholds greeting others.” (al-Kafi)

The weakest of people is the one who is incapable of supplicating, and the most miserly of them is the one who refrains from greeting others.

Of course, both supplication and greeting should be sincere and free from the ailment of showing off (riya), which is a pitfall many have fallen into today, with comical films being made about such showy behaviour. These films often depict how the outward appearance of piety can give way to spiritual emptiness and laziness in private moments. As it is narrated:

“Imam Ja’far al-Sadiq (A.S.) said: He who remembers Allah in private has remembered Him abundantly. Indeed, the hypocrites remember Allah openly, but they do not remember Him secretly. Allah, the Almighty, says: ‘They show off to the people and do not remember Allah except a little.'” (Quran 4:142)

This narration indicates that the abundance of remembrance is tied to its being done in secret, as it is the inner remembrance of the heart, practiced in privacy, that truly qualifies as abundant (even if in a numerical sense). We will discuss the significance of inner remembrance elsewhere.

“The Prophet (PBUH) said: Verily, Allah loves those who persistently beseech in their supplication.” (Sahih Muslim)

Allah loves His servants who have tears in their eyes, humbling themselves before the Divine, and who make persistent and earnest pleas. This insistence in supplication signifies the removal of pride and arrogance from the servant, helping them break free from the chains of egotism. It does not mean that Allah delights in the suffering of His servant, but rather that He desires the servant to be freed from such dark attachments. Persistence in supplication, tears in the depths of the night, and constant remembrance serve to purify the inner self and heal spiritual ailments. This humility, in turn, becomes a remedy for the soul, curbing arrogance, self-centeredness, and rebellious tendencies. As the Quran states:

“No! Indeed, man transgresses when he sees himself self-sufficient.” (Quran 96:6)

Indeed, human beings become arrogant when they perceive themselves to be self-sufficient.

Allah’s love for the supplication and remembrance of His servant is not for the sake of an immediate outcome but for the purification of the servant’s soul. It refines their servitude, prevents selfishness, and especially cleanses them when the remembrance includes repentance for sins. The arrogant individual who does not acknowledge their faults, either towards God’s creatures or the Creator Himself, never makes excuses or seeks forgiveness. Such individuals may participate in supplications but do so mechanically, without any awareness of the meanings or essence of the words, devoid of the true spirit of supplication. One who is capable of supplicating to God learns to ask for forgiveness from others, especially when they have wronged God’s creation. If one can supplicate earnestly to Allah, they can also humbly ask forgiveness from God’s servants.

A person who can suppress their soul’s arrogance and avoid becoming like Pharaoh, a tyrant, will be one who can persistently supplicate to Allah and humble themselves before others. Such supplication, humility, and submission curb the arrogance of the self, without reducing the individual to weakness or humiliation.

One who cannot supplicate or humble themselves before God will not show humility to God’s servants either. Rather, they will continue to view their wrongdoings, even injustices against others, as justified or praiseworthy. The ability to apologise, both before Allah and before fellow human beings, is crucial and is a sign of mental and emotional well-being. In the following narration, the importance of seeking forgiveness is highlighted:

“Imam Ja’far al-Sadiq (A.S.) said: There is nothing better in remembrance than saying ‘La ilaha illallah’ (There is no god but Allah), and there is nothing better in supplication than seeking forgiveness.” (al-Kafi)

In narrations, specific supplications have been recommended for the healing of various illnesses. One who arms themselves with the weapon of supplication and consults a doctor—since Allah has placed the cure through doctors—positions themselves for the blessing that Allah will inspire the doctor to administer the right treatment, safeguarding the doctor from forgetfulness or confusion. For example, many of today’s medicines, such as antibiotics, are varied and suitable for specific ailments. However, a doctor may forget to prescribe the correct one, potentially causing harm rather than healing. Supplication—at least in this form—entails seeking a remedy and aids in bringing the right treatment to the fore, helping the patient receive the appropriate care. Additionally, supplication can directly heal the individual, without the need for physical medicine, as it can invoke divine intervention and healing forces.

In any case, supplication is the key that opens the doors to the unseen and the spiritual realms. Through supplication, God’s mercy reaches the servant, and the individual finds liberation from the darkness of the self, entering the realms of light.

It is important to note that some narrations recommend always carrying supplications with one. Such supplications should be repeated and persisted in, just as the carrying of the Quran is encouraged. As it is narrated:

“Imam Ja’far al-Sadiq (A.S.) said: The carriers of the Quran are the sages of the people of Paradise.” (al-Kafi)

The Messenger of Allah (PBUH) said: “The carriers of the Quran are the sages of the people of Paradise.”

We will explain the conditions of accepted remembrance, the types of remembrance, and behavioral practices related to them in the second volume of this book. We conclude this volume with the following Qur’anic verse:
“And to Allah belong the soldiers of the heavens and the earth, and Allah is All-Knowing, All-Wise.” (Quran 48:7)