The Knowledge of Dhikr / Volume Two

The Knowledge of Dhikr / Volume Two

(May His Sacred Soul Rest in Peace)

His Eminence Ayatollah Mohammadreza Nekounam

Main Entry: Nekounam, Mohammadreza, 1327-
Title and Author: The Knowledge of Dhikr (Volume One) / Mohammadreza Nekounam.
Publication Details: Tehran: Sobhe Farda Publications, First Edition: 1393 (2014).
Physical Details: 310 pages (2 volumes).
ISBN for the Series: 978-600-7732-08-3
ISBN for Volume: 978-600-7732-07-6
Catalogue Status: FIPA
Note: Bibliography
Subject: Dhikr
Library of Congress Classification: 1393 2 D 8 N / 266 BP
Dewey Decimal Classification: 77 / 297
National Bibliographic Number: 3691352
Publisher: Sobhe Farda
Edition: First, Date of Publication: 1393
Copies Printed: 3000
Price: 121,000 Toman
Address: Tehran – Islamshahr – Nasimshahr – Vijehabad
Postcode: 3769138575
Phone Number: +98 25 32 90 15 78
Website: www.nekounam.ir
Copyright Reserved for the Author

Chapter Two: Conditions for Accepting Dhikr

Conditions for Dhikr Practice

The conditions for Dhikr can be divided into three major categories: conditions related to the practitioner of Dhikr (the one who performs the Dhikr), conditions related to the goal and purpose of the Dhikr (which involves the accomplishment of a specific outcome), and conditions pertaining to the Dhikr itself.

All these conditions can be further categorized into two major groups: mental conditions and external conditions. Mental (innate) conditions pertain to the essence and truth of the Dhikr, as well as its foundation, holding a fundamental role. Adherence to these conditions is essential and obligatory for every practitioner of Dhikr, such as maintaining halal (lawful) sustenance and having the intention of seeking closeness to God.

External conditions, on the other hand, vary due to engagement with different abilities and circumstances. These are not necessarily mandatory for everyone but are required for some, hence they are termed relative conditions. These conditions assist in giving the practitioner a sense of connection to Dhikr, functioning as supports and aids, preparing the mind and soul for a purer, untainted state, and providing the individual with the strength to focus their energy. For instance, offering two units of prayer (Rak’ahs) before uttering a Dhikr might inspire the person, preparing their heart and soul to receive the Dhikr and accept it, thereby acting as a form of permission to engage with it.

External (relative) conditions are considered structural and serve as energizing forces. Adhering to these conditions is especially important for weaker individuals. Examples include facing the Qiblah while performing Dhikr, being in a secluded or dark place, or performing the Dhikr during a specific time, such as while praying, reciting supplications, or in prostration.

If the essential conditions, such as lawful sustenance, purity of the soul, and having a sense of Dhikr with the intention of seeking closeness to God, are not met, the observance of all external and relative conditions will not be effective in achieving the desired results from the Dhikr. An impure, heavy, or evil soul, no matter how well the external conditions are followed, will nullify the impact of those conditions, rendering them ineffective.

Each form of Dhikr is designed for a specific purpose, much like a piece of sports equipment is designed for a particular movement. Just as sports tools are used to exercise and strengthen muscles or improve speed and power, Dhikr serves to train the inner self, providing the energy needed to connect with the divine realms and phenomena beyond the material world. Therefore, it is essential to use the correct Dhikr and match it with the necessary energy to ensure its effectiveness. The efficacy of Dhikr in connecting to the unseen is so powerful that sometimes a certain Dhikr can have more influence than a coach. However, even though a Dhikr might appear to possess more power than a coach, it is still necessary to have proper guidance, as using the Dhikr without this guidance can lead to confusion, fear, and estrangement from the spiritual and divine realms.

As mentioned previously, the Holy Qur’an and the infallible Imams have designed and taught various forms of Dhikr. However, to use them properly, personal guidance is required. Some individuals, who claim to have knowledge of Dhikr, may misguide others by recommending inappropriate and harmful practices, leading them into destructive spiritual paths. Therefore, just as a defendant requires a lawyer and an athlete needs a coach, a practitioner of Dhikr must seek guidance from an experienced teacher, as unqualified use of Dhikr without proper understanding can result in spiritual or material harm and loss of faith.

Dhikr is like nourishment. In the science of nutrition, we say that if someone were to eat lettuce continuously for a month, although it might cleanse the stomach, it would also reduce their vitality. In contrast, cabbage, when eaten consistently, strengthens the body. Similarly, regular repetition of a Dhikr will have specific effects. One Dhikr might enhance one aspect of life while diminishing another. An experienced teacher knows how to combine Dhikrs and determine their appropriate quantity to create a balanced life for the practitioner.

The act of saying Dhikr must be accompanied by a scientific approach, adhering to its principles and rules. Just as nutrition or physical training is a science and requires knowledge of appropriate combinations of foods or exercises, Dhikr requires education and learning the principles, especially the conditions for its acceptance. Below, we will outline the most important conditions that are required for the acceptance of Dhikr.

Awareness of the Knowledge of Dhikr

The first condition for Dhikr, which forms one of its foundational prerequisites, is an understanding of its theoretical principles. Although Dhikr is a practical action and pertains to the internal sciences of the soul and the unseen, it is based on a vast array of theoretical knowledge, which, unfortunately, has not yet been fully understood or coherently explained. Dhikr is an operational science based on mystical and philosophical propositions, and without awareness of these subtleties, the fundamental basis of Dhikr will not be realized, and no effects will be attached to the Dhikr that is performed.

It is not possible to continuously practice a Dhikr without having the necessary theoretical prerequisites and internal development. Without this, the practitioner cannot expect results from their practice. Some of the foundational principles of Dhikr require significant time to manifest, and the practitioner might become discouraged. However, once these principles are fully established, they will manifest suddenly. An experienced teacher can guide the practitioner in these matters. Keeping track of the principles and accurately assessing the inner states, which are measurable through psychological tools and observable in one’s character, is essential for achieving the desired outcomes of Dhikr.

Furthermore, it is important to distinguish between different forms of spiritual practices, such as the names of God, prayers, spiritual formulas, and talismans. Each of these has specific conditions, and mixing them without understanding their distinct nature can lead to confusion and the failure to meet the necessary conditions for their proper use. The practitioner must first determine whether a prescribed phrase is a form of Dhikr, a name of God, a talisman, or a spiritual formula.

The Knowledge of the Divine Names: A Higher Understanding Beyond Simple Remembrance

The knowledge of the Divine Names is distinct from the knowledge of dhikr (remembrance) and is even considered superior. Just as engaging with prayers, specific invocations (khatamat), and talismans varies, so too does the application and understanding of each. Talismans are generally used for unveiling the unseen, while khatamat are more closely linked to the science of numbers and calculations. Each of these practices, when performed under the appropriate conditions, is effective. For example, when searching for treasure or hidden substances, failing to observe the correct measurements will result only in gathering earth instead of the treasure. Similarly, some invocations are specific to a particular time of day, and if the appropriate time is not adhered to, the invocation loses its effect. Likewise, invocations are either recited individually (odd) or in pairs (even). If an invocation meant to be recited in an odd number, such as “Subhan Allah” (Glory be to God) when said in threes, or “Hawqalah” (La hawla wa la quwwata illa billah al-‘Aliyy al-‘Azim), recited in sevens, is recited incorrectly in an even number, it loses its inherent cosmic potency. Furthermore, some invocations require a companion, a partner or a ‘shaf’i’ counterpart. These invocations, if recited alone or in isolation, will not yield any results.

The practitioner of dhikr must also possess certain characteristics. The way these characteristics are adhered to, as well as the pace and effort involved in their practice, will shape the outcome. Sometimes, a practitioner may find that certain characteristics make the act of remembrance dangerous. If the practitioner does not possess the necessary qualities or fails to observe the proper conditions for the words of the dhikr, it can result in the practitioner becoming ensnared within the dhikr itself. Much like a wild horse that refuses to be tamed, the practitioner may be thrown from the path, leading to an unfortunate and painful incident. An invocation is never without effect; indeed, it may even bring about an outcome like the sigh of a broken-hearted person, which can bring down a tyrant’s reign or even resemble the effects of the “evil eye,” bringing a mighty and healthy camel to the ground.

Dhikr is a complex knowledge with numerous and at times dangerous properties. Using it is akin to handling a weapon loaded with ammunition, where the trigger has already been pulled, and one must only be cautious of where the barrel is aimed.

The act of invoking and supplicating is not as simple as throwing stones at a flock of crows or sparrows. It requires precise knowledge, intricate scientific understanding, and execution—elements that have been calculated to the finest degree. A mistake in such calculations could cause significant harm, such as bankrupting a family or precipitating a tragic event.

The knowledge of dhikr is rooted in the sacred breaths of God’s saints, but in the era of occultation, this precious knowledge has unfortunately fallen into the hands of simple-minded individuals, who, instead of safeguarding these jewels, treat them as toys, ignorant of the scientific principles behind them. This is especially common in certain Sufi orders, where many of the guides or ‘murshids’ lack expertise in this area and may even offer invocations that are influenced by satanic forces, leading simple-hearted individuals into major sins.

The science of dhikr is far more intricate and sophisticated than modern mathematics. Just as laypeople would never attempt to solve specialized mathematical problems without the proper background, many feel they are entitled to engage with the invocations of the Holy Quran or the supplications from books like Mafatih al-Jinan, without understanding what they are doing. Handling the words of dhikr may seem simple on the surface, but its true essence is filled with subtle intricacies. A deep understanding and meticulous attention to all its aspects are essential, and this cannot be achieved without a guide.

Books of dhikr are like pharmacies filled with medicinal remedies, but today, anyone can walk into them without a prescription and take whatever they want. Dhikr requires expertise and knowledge. It needs not only scientific foundations but also an experiential understanding of its cosmic and spiritual effects. We need to create specialized centres for dhikr therapy, where experts can prescribe dhikr in a scientific, methodical manner. Just as doctors and medical professionals are overseen by health organizations, the knowledge of dhikr also requires systematic regulation, the creation of specialized practitioners, and competent mentors to guide the process.

The establishment of dhikr therapy centres is crucial because some illnesses stem not from material or bacterial causes, but from metaphysical factors related to the inner realms of the universe. Despite extensive medical examination, doctors may be unable to identify such conditions because their origins lie beyond the physical world. In these cases, the remedy can only be found through dhikr. Likewise, some psychological disorders, which even psychiatrists fail to diagnose or treat, can only be addressed within the realm of dhikr therapy. These disorders may even take on a social dimension, becoming an epidemic that threatens the community. Despite attempts at treatment through conventional methods, they may persist, and even after years of effort, the condition may worsen and spread to many others. The only solution, in these cases, is found in the spiritual realm, through guidance from an experienced spiritual mentor, often one of the saints of God.

It should be noted that every community has its own dhikr. If a community is led by a knowledgeable spiritual leader, they will be taught the appropriate dhikr for their people, helping to resolve the deficiencies and challenges resulting from their lack of remembrance. However, if communities or individuals do not recognize or practice their own dhikr, they will not be protected from the crises that arise as a consequence.

Furthermore, every person has a specific dhikr suited to them. It is not the case that every invocation is effective for every individual. Some invocations, due to their incompatibility with the individual, may rob them of the ability to perform dhikr, leading them into a state of forgetfulness. If the individual fails to feel the inner connection to the dhikr, despite having followed the proper conditions, they may need to switch to a different one. Just as doctors change a patient’s medication when it proves ineffective or incompatible, the same applies to dhikr. When the dhikr is aligned with the person, it gradually becomes ingrained in them, eventually becoming something they recite even in their sleep, making it impossible to abandon. This leads to them becoming constant in their remembrance.

Certain behavioral problems and sins can disrupt the effectiveness of dhikr, making the person reluctant to recite it. This discourages them from engaging with dhikr, preventing any positive impact on their soul, and sometimes even leads them to lose all desire to engage in the act. Through testing different invocations on an individual and observing their spiritual responses, one can identify underlying weaknesses and disorders in their soul.

Beyond the neglect of spiritual therapies like dhikr, conventional pharmacological systems, which are largely based on chemical treatments, also have their shortcomings. These deficiencies lie in the effects they have on the soul and the spiritual essence of the human being, which is rarely acknowledged by pharmaceutical experts. Modern medicine, although effective for treating physical conditions, fails to address the inner spiritual and emotional aspects of the patient. In short, what is prescribed to patients today is, in effect, poison for the soul. As we have previously stated, even a single drop of alcohol can spiritually burn a person, destroying their inner purity. In the West, which has distanced itself from its spiritual essence, the widespread use of alcohol prevents any meaningful engagement with the divine. Alcohol, like a bomb of spiritual destruction, obliterates the foundation of spiritual pursuits, and no matter how little one consumes, its effects can be devastating. The conventional chemical drugs of today, although not as harmful as alcohol, similarly disrupt spiritual progress and ethical development, as their effects on the inner being remain largely unexamined.

On the other hand, traditional medicine is not a suitable alternative for treating illnesses either. Traditional medicine lacks the industrial tools necessary for thorough scientific research, and many of the purported medicinal benefits are based on unverified claims. We have addressed the advantages and drawbacks of traditional medicine in a separate work, a field in which we personally trained under a knowledgeable and spiritually gifted teacher. However, it must be acknowledged that modern medicine, particularly in its industrial capacities, has made considerable advancements in the management of health, especially concerning mental health and public health systems.

It is also important to note that those responsible for spiritual sciences have not made the same progress. Their lack of accomplishment in managing the spiritual aspects of human life has allowed superstition and delusion to take root in their domain. As a result, the field of spirituality now occupies such a weak position that it is subject to ridicule and skepticism from the intellectual community. Today, the practice of dhikr has become so corrupted that those who engage with it often emerge spiritually hardened, failing to benefit from its true essence. It is not uncommon for such individuals to become so insensitive and detached that they lack concern for others.

Of course, the concept of Dhikr (remembrance) is a universal knowledge and can be prescribed for any person, even if they are an unbeliever; however, it is not the case that a specific prescribed Dhikr can be given universally. For instance, someone who wishes to reach the highest level of Dhikr and to be endowed with an accepted Dhikr must possess a maximum of the necessary qualities and conditions; on the other hand, someone who seeks relative proximity to God — which is the situation for most people — is advised to engage in average Dhikrs. This is analogous to sports, which are divided into general and specialized or competitive categories. In general sports, pregnant women, the elderly, and young children can all participate; however, in competitive sports, the winner in a final is only one person, someone chosen from a very small pool, selected through extreme conditions, in grueling and dangerous arenas. Similarly, Dhikrs of a specific and high nature are rare, and at any given time, only a very few enter their domain.

The knowledge of Dhikr is useful for those who have specific spiritual inclinations within their inherent nature, much like the divine gifts of leadership (Wilayah) and prophethood (Nubuwwah), which are bestowed upon select servants of God. While some of the divine prophets were shepherds, this does not mean that every shepherd is fit to be a prophet. Only those who possess the inner capacity for it can enter the specialized knowledge of Dhikr and master its practice. This is something that a knowledgeable mentor can easily discern. If someone has only limited potential for Dhikr or spiritual matters, they should not exceed their inherent limits and should be content with general Dhikrs that are commonly advised. Otherwise, attempting something that is not in harmony with one’s nature can lead to confusion, excessive ambition, and at times even ridicule of spiritual matters, manifested in negative actions.

For instance, if Sheikh Ansari became the Sheikh of the jurists, it was because he understood his potential and did not wander down the convoluted paths of internal matters and esoteric knowledge. He was one of the pious jurists of his time. If Imam Khomeini embarked on the path of esoteric knowledge and became one of the mystics of our time, it was because he had the innate spiritual capacity for it and chose a path suitable to his inner nature. Sometimes, a person’s attachment to worldly matters outweighs their spiritual inclination, while other times, spiritual matters dominate worldly concerns. Among exceptional individuals, there are those who possess both the potential for external and internal knowledge and the ability to manage both simultaneously. They succeed in various fields of knowledge because they have been gifted with an innate genius that allows them to excel in every area of knowledge — whether external or internal, rational or transmitted, experimental or humanistic, mathematical or technical, and artistic.

It is important to note that these exceptional individuals possess the potential to master every branch of knowledge. Depending on their circumstances, they actualize some of that potential. In contrast to those who have an inherent aptitude for the knowledge of Dhikr, these individuals can only engage in teaching and offering knowledge once they have been fully cultivated, whereas loved ones possess all the knowledge internally and do not require external teaching. They only need to create opportunities to share and convey that knowledge to others, as they do not need further learning themselves. The knowledge within them is already complete and active.

Based on this, educational systems should first evaluate the inherent structure of a child before embarking on their education and training — to determine whether the child is ordinary, has a strong memory, a high IQ, or is particularly gifted, or whether they are one of the beloved ones (those with extraordinary innate qualities). Additionally, for effective societal management, at least the exceptional individuals must be utilized, rather than relying on ordinary individuals or those with merely high memory or intelligence.

In the field of Dhikr, it is necessary to first assess a person’s potential and only recommend Dhikr to those who possess the appropriate internal capacity. Otherwise, it would be futile and wasteful of their potential.

The knowledge of Dhikr is particularly beneficial for powerful individuals, those who have the capacity to manage disciplined and organized thinking and speech and can conceal themselves in such a way that no one recognizes them. Someone who quickly gains fame in Dhikr practices, either intentionally or because of weaknesses they possess, will ultimately obscure their own path and lead others astray, making them misguided or a bad example to others.

If someone lacks the potential for spiritual progression and Dhikr but still engages in it, believing they are focusing on transcendental or occult matters, even if they possess a sharp memory or intelligence, they waste their talents, resources, and time. This is because if their spiritual inclinations are not properly attuned to such practices, they will only tire themselves out without experiencing any meaningful effect from their Dhikr. A Dhikr that does not emerge from an individual’s innate potential cannot affect the natural world. Therefore, when teaching Dhikr, one should focus on selection, not mere acceptance.

This book is meant for those who first possess the internal potential suited for it. Dhikr is not a knowledge that can be offered to the masses or prescribed universally. A person can only be accepted into Dhikr teaching and use their expertise in specialized centers of Dhikr if they have the innate capacity for it — a spiritual power that allows them to connect with the unseen and establish closeness with the Divine. Otherwise, if this knowledge is spread indiscriminately, it will lead to the wasting of talents and the training of ineffective individuals. In the past, even writing required special permission from a mentor, and those who lacked the ability to write were not given permission to do so, to maintain the integrity of the cultural and academic environment.

Every person has a specific talent and is made for a particular task, and not everyone can excel in every area. Some may have the divine gift of legal expertise, while others may be equipped for matters of the inner world, like leadership. The gap between Wilayah (spiritual leadership) and jurisprudence (Ijtihad) is vast. A pious jurist seeking to understand spiritual matters must turn to the divine leader and follow his guidance in matters of social influence and its extension, as the power of the divine leader is far more expansive than that of a jurist.

Based on what has been discussed, it must be said that many of the narrations related to Dhikr have specific audiences and are not intended for the general public. This is exemplified in the following two narrations:

The first narration is as follows:

“According to Fudayl bin Yasar, Imam Sadiq (AS) said: ‘There is no gathering where righteous and wicked individuals gather, but if they do so without mentioning the remembrance of Allah, except that it will be a source of regret for them on the Day of Judgment.’”

The second narration is:

“According to Abu Basir, Imam Sadiq (AS) said: ‘There is no group that gathers without mentioning the remembrance of Allah and our mention, except that this gathering will be a source of regret for them on the Day of Judgment. Then Imam Baqir (AS) said: ‘Indeed, our remembrance is from the remembrance of Allah, and the remembrance of our enemies is from the remembrance of Satan.’”

These narrations refer specifically to the elite among the Shi’a and the saints of those who possess divine leadership, not the general Shi’a. The majority of people cannot achieve constant and heart-felt Dhikr; for most, their Dhikr is verbal and may be lost through distractions in social gatherings. Most people do not have the heavy responsibility of spiritual duties. They are involved in the natural and mundane aspects of life, such as eating, enjoying life, engaging in daily work, earning a living, and dealing with family affairs. As long as such activities do not interfere with essential duties, like prayer, there is no harm in them.

The general public cannot be forced into extreme commitments, as their natural and inherent inclinations are not aligned with such spiritual demands. For example, they may joyfully engage in mundane pursuits, such as breaking a bowl to obtain a product for a hundred units of currency, but they do not feel any regret on the Day of Judgment for not engaging in spiritual matters, because they are not aware of such possibilities. Indeed, as the Quran states:

(But most of them do not believe.) (Quran 12:103)

(And most of them are rebellious.) (Quran 7:12)

(And most of them do not reason.) (Quran 7:179)

(And most of them do not know.) (Quran 6:111)

(And most of them are ignorant.) (Quran 7:173)

(And you will not find most of them thankful.) (Quran 7:168)

(And we found most of them disobedient.) (Quran 7:101)

(And most of them follow only assumptions.) (Quran 6:116)

(And most of them do not believe in Allah except while they associate partners with Him.) (Quran 12:106)

(And most of them are disbelievers.) (Quran 4:153)

(And most of them dislike the truth.) (Quran 42:34)

(And most of them are not believers.) (Quran 12:103)

(And when a bearer of glad tidings and a warner appeared, they turned away in defiance.) (Quran 25:50)

For the general public, it is sufficient that

The most important factor that enables a person to discover their potential and the art of recitation, transcend the physical realm, and connect themselves with higher realms and the scientific forces and powers within them, or to bring these forces alongside them, or to uncover the hidden causes, is the purity of the soul. Therefore, anything that contributes to the purification of the soul can be of help in the process of recitation.

Manipulation in the unseen world, by detaching oneself from the material appearance or aligning the internal and spiritual powers with oneself, or gaining the ability to influence the essence of realms, can occur in two ways: one through the use of the science of numbers and letters—achieved through knowledge of divination systems such as Jafar, Raml, Astrolabe, and other occult sciences—and the other through the use of recitations, prayers, and invocations.

Numbers, letters, and invocations are signs and manifestations of the unseen worlds and their phenomena, serving as triggers or catalysts to begin the process, so that through these, one can use the external manifestations as a vehicle to reach the desired result and fulfill their wishes. However, what gives life and power to these numbers, letters, and invocations, and serves as their true essence, is the strength and capability of the reciter’s soul and their mental clarity. The fundamental role lies in the soul of the reciter, and indeed the recitation or number gives the soul direction, aligning it with the purpose and intention, and providing it with closeness and vision. Therefore, if a person does not possess a strong soul or does not use the invocations and numbers correctly and methodically, they will not observe any results from the recitation or number they utter. Here, the outcome is dependent on the quality of the preparations; without one, all is lost, and without the key, the lock will not open.

The soul must have the capability to influence the unseen world so that the recitation it utters connects it to the spiritual forces; otherwise, the accumulation of spiritual power on a weak soul holds no efficacy. It is the pure and strong soul that seeks, can be truthful in its desires, maintains its purity, remains legitimate in its actions, and fulfills the conditions of recitation in their entirety. Without the inherent power of the soul, recitation yields no results. A strong and pure soul can connect with the origins of the universe, and likewise, the materials and nature of the world can align with it and be influenced by it, changing according to its desires. Mental impressions and insights gained in dreams or altered states of consciousness, revealing scientific or informational points, come to the strong soul; although this occurs gradually and incrementally, eventually it becomes integrated and develops a specific spiritual structure, gaining increasing power. Therefore, the purer the soul and the more it is enriched with purity, truthfulness, and health, the smoother and more successful the process of transition is. This transition of the soul, through recitation and number, is possible.

In this regard, there are rigorous exercises that are available to experienced trainers. Each trainer has their own unique method. The study of recitation is an operational science; its theoretical and abstract learning is limited to general knowledge, which has no practical value beyond offering guidance in minor matters. However, this operational knowledge is based on a multitude of theoretical and intricate cognitive propositions, which we have discussed in their appropriate context.

For the recitation to become effective, one must possess an inner purity, a healthy soul, and a cheerful heart, and should not harbour any ill will towards any of God’s servants. Before engaging in recitation, the reciter must sit in solitude, in darkness, and purify their heart with God and His servants. A person who holds negative feelings towards others will not experience any effect from the recitations on their inner being. The slightest grudge, animosity, or opposition towards any servant of God locks the soul and prevents any window to the unseen from opening. The emissaries of the unseen world will not allow anyone who harbours ill feelings towards a servant of God to enter the sacred realm. Anyone who cannot forgive and show compassion to God’s servants will not be granted access to the unseen world. Many of humanity’s failures stem from oppression or disrespect towards God’s servants. A spiritual traveller is one who can show respect for all phenomena as they are manifestations and descents of the Creator. One must first purify their relationship with others before turning to recitation.

Recitation is like a lightbulb, but it needs an electrical current to work. This energy is the purity of the soul and clarity of the heart, an energy that needs a good conductor. Pure and lawful sustenance is one of the materials essential for the conductor between the purity of the soul and recitation. The purity of the soul is the expansive nature of the heart, a widening that makes one see no difference between oneself and other phenomena. It is an expansion that prevents seeing any discrepancy between different phenomena and ensures all are valued equally. It leads one to perceive the creation of these phenomena in their true direction, and sees no separation between the outer and inner worlds. We have discussed the concept of inner purity, the foundation of all the divine attributes of the saints and the prophets, in a separate book. The book “The Jurisprudence of Purity and Joy” addresses the angles and aspects of this topic in detail.

The names given to each of the prophets—each distinct and reflecting their superiority—stem from the purity of their souls. The purity of the soul is the key material in achieving harmony in recitation. Harmonisation in recitation states that, to attain something, one must find the path to it, and to open a door, one must have the right key. Harmonisation in recitation is not achieved by merely frequent recitation, but by following a proportionate and balanced application of recitation, with attention to its formula. A recitation that is spoken with the proper intentions, eyes, soul, and external and internal needs, in the way God desires and according to the nature of the recitation, will bring the desired result. A person who understands harmonisation in recitation and follows its guidance will produce the expected outcome.

It is important to note that some spiritual forces, with the malice of the soul, limit themselves to the physical realm.

A recitation that has the power to invoke an answer is one in which the reciter maintains lawful sustenance and keeps their thoughts pure, with a clean heart. Thousands of recitations will not benefit someone who is deceitful, a trickster, or involved in worldly games. The true reciter is one who has inner joy and love for all of existence.

In selecting the right individuals for spiritual recitation, the most important factor is inner purity. In the school of spiritual recitation, only those who, due to their sincerity and inner purity, do not misuse the invocations for personal gain can be accepted. Such individuals are not driven by a mercenary or selfish nature—even in spiritual and sacred matters. Therefore, the knowledge of recitation is a special science that cannot be applied universally or indiscriminately. As discussed in this book, we present only general information that does not lend itself to misuse and cannot lead to harmful or detrimental consequences; however, its target audience remains a specific class of scholars and knowledgeable individuals.

With purity, one can be trusted, and they will be led to the point where the science of recitation is bestowed upon them. Such a person, despite possessing the theoretical principles of this science, does not harbour personal desires or ambitions. They do not misuse it for personal gain but act as a trustee of the divine gifts.

Sincerity, inner purity, and cleanliness of the soul make one committed to prayer, need, and the beauty of divine closeness. They aim to please God, often through repeated and difficult self-sacrifice. Such a person continually surrenders themselves before God, placing their entire being in His hands. God does not become pleased with anyone without their willingness to surrender; no one is granted closeness to Him without this submission. Seeking ease, indulgence, and cautiousness are mere deceptive forms of self-pleasure if not accompanied by sincere submission.

Sincerity and purity of the soul are the foundation of all divine gifts. This is why a student can connect with their spiritual teacher and be free from doubt about the teacher’s motives. This removes any suspicion or misconception that the teacher might exploit the student.

Lawful sustenance

Lawful sustenance is a psychological condition of recitation. In other words, without lawful sustenance, recitation does not have the power to be answered. Recitation draws its strength from the purity of the soul, temperament, and body. Hence, lawful sustenance has three stages:

1. The first stage is the purity of the soul from any form of polytheism, hypocrisy, or impurity of thought.
2. The second stage is the purity of the body from any unlawful or questionable sustenance.
3. The third stage is bodily purity, which is achieved through maintaining ablution and ritual purification.

Recitation, without observing these three forms of purification, does not bring one closer to the Divine nor does it acquire the power to be answered.

When Behlul was asked, “What is the condition of the table?” he did not reply by saying one should face the Qibla, wash their hands, or eat slowly, but instead said, “Lawful bread.” A person who consumes unlawful sustenance cannot gain an answered recitation, no matter how many times they utter “Bismillah” or sit facing the Qibla.

Recitation has psychological and inherent conditions that form the foundation and groundwork for it. It is a fallacy to believe that simply repeating a recitation such as “Ya Hayyu Ya Qayyum” over several days, without lawful sustenance, will grant one the ability to bless their sustenance. The effect of such recitation is like visiting a cool place or attending a banquet; it merely brings temporary joy without lasting results.

Rec

The cruelty it produces is evident. This psychological trait is constant for all types of remembrance.

Although a person may be an unbeliever, gradually, they begin to adopt the color and meaning of the remembrance they practice. However, this effect is psychological; in therapeutic remembrance science, the focus is not on such psychological traits. Instead, remembrance is treated as a code, a key, and a password that unlocks the phenomena, and this is the expected outcome. This attribute is not inherent in every person. The practitioner of remembrance must at least possess a sacred or superior faculty, a spiritual authority and control over phenomena, in order to make their remembrance penetrate and possess the power of response. The ability to respond to remembrance is called “conformance with remembrance” (Wafq-e-Dhikr). This means that when the remembrance is recited, the expected effect should be realized. This task is beyond the capacity of every swimmer in the sea of remembrance; rather, it requires a skilled diver who can reach the depths of the sea, where whales and pearls exist, and possess the ability to catch them.

In the science of remembrance, the unconscious and psychological effects of remembrance — which require no special technique and are accessible to anyone — are not discussed. Instead, the focus is on both the awareness of the effects of remembrance and the ability to bring them into existence. The engineering properties of remembrance are not its psychological outcomes; rather, they involve creating genuine, real, external reflections based on scientific and philosophical data, where even the slightest deviation from the proper method would prevent the desired result from being realized.

Realizing “conformance with remembrance” is a difficult task and requires extensive awareness and a special power of influence and control. In the science of remembrance, the general effects of remembrance — those which naturally occur on their own — are not discussed. Instead, what is sought is the understanding of the specific effects of each remembrance and how to bring them into being and align them with the expected outcome.

Someone who understands conformance with remembrance can bring about a phenomenon by reciting a remembrance. However, someone who does not possess this ability will see no results, no matter how persistently they repeat the remembrance. Conformance with remembrance designs and implements the system of remembrance. This is akin to dialing a specific phone number; if even one digit is incorrect, the intended recipient cannot be reached. Every remembrance has its own specific system and conformance, which can bring a physical phenomenon into alignment with a metaphysical and supernatural one. It is said that oppression or illicit wealth disrupts this connection and prevents the connection between the terrestrial and the transcendental worlds, thus hindering the response to the remembrance.

What we have discussed regarding the conditions of remembrance pertains to the operational conditions of this system and outlines some of the characteristics of conformance with remembrance. With the loss of even one of these conditions, the entire remembrance system and its apparatus will fail, and the expected result will not be achieved. Persistent repetition of remembrance without inducing conformance with the soul is of no benefit and only leads to fatigue, despair, or a loss of faith in the practitioner.

Conformance means coupling. A remembrance that conforms is one where all the necessary components and conditions are harmonized, transforming it into a key of unlocking; a key that possesses the right measure and proportion. One cannot learn the science of remembrance from a book like “Mafatih al-Jinan,” which does not contain the specialized statements of the remembrances and their conformance. Some people may recite certain remembrances from it repeatedly during specific periods, yet they fail to find their intended effect.

Repentance: The Entrance to Remembrance

After recognizing the capacity for remembrance within oneself — a capacity that involves inner pulls similar to the states of those who are alert — which we have explained in Volume Two of “The Red Journey” — and before engaging in remembrance, one must perform “repentance.” This repentance is for both past sins and potential future shortcomings (in light of one’s capacity), as it purifies the heart. Repentance for past deeds and shortcomings indicates that God grants the practitioner the ability to avoid committing such sins, or if committed, to be forgiven. The following verse alludes to this:

(Indeed, We have granted you a clear victory, that God may forgive your past and future sins, complete His favor upon you, and guide you to a straight path.) [Quran, 48:1-2]

Repentance is the gateway to the sacred domain of remembrance and its permission. To receive permission from God and the Blessed Ones — such as the Imams — and to maintain the sanctity of the unseen world and the station of divine proximity, one must seek permission to enter, and that permission is granted through repentance and seeking forgiveness. To enter the realm of remembrance, one must purify oneself from impurities and cleanse the soul, just as one must be clean and pure to enter the mosque. How beautiful it is when Muslims build a basin at the entrance of mosques where people wash their hands, face, and feet before entering. Likewise, the practitioner of remembrance must observe personal hygiene, free from any impurity, and purify the soul through repentance for sins, while also ensuring that their sustenance is lawful. Remembrance will not work if it is performed with food obtained through deceit, trickery, or unlawful means.

For a beginner in remembrance, the place of practice should be secluded, away from the eyes of others. The privacy of remembrance should not be outwardly apparent; no one, not even a spouse or child, should realize that the practitioner is engaged in remembrance. Remembrance should be performed in secrecy, and this is an essential condition for verbal remembrance.

Remembrance and Beneficial Intentions

We said that remembrance is one of the means of influencing nature. This influence must be based on the intention for good and welfare, and it must be performed with a righteous purpose. Having a sincere and beneficial intention, free from ill-will, is one of the conditions for the response to remembrance. An intention without a beneficial and welfare-oriented aim leads to harm for the soul. Remembrance should not result in harm to oneself, for otherwise, the practitioner wastes their resources — including their time — in vain. A remembrance that causes harm to the soul will not be responded to.

Likewise, if remembrance results in harm to others or improper interference with them — for example, causing distress or harm, or disrupting their lives — it is clearly a violation and sin. This is particularly common in the practice of amulets and talismans.

It is important to distinguish between having a beneficial intention and seeking personal gain. The latter focuses on immediate benefits without considering the long-term consequences — whether they lead to good or evil. Beneficence, on the other hand, is a comprehensive act that links the past and future to ensure the individual is protected from harm and guided to a path of health and prosperity, even if avoiding harm or achieving goodness involves some loss.

To summarize, the current circumstances of many servants of God and what has happened to them is often for their own benefit, and changing it would not be in their best interest. Many debts, illnesses, emotional and psychological wounds, shortages, accidents, and natural disasters are in fact beneficial for the servants, even if the hidden aspects of these events are beyond the understanding of short-sighted individuals. As the Holy Quran says:

(Fighting has been decreed upon you, though it is hateful to you. But perhaps you hate something while it is good for you, or you love something while it is bad for you. And Allah knows while you do not know.) [Quran, 2:216]

The practitioner of remembrance (dhikr) is immersed in certainty through their remembrance; however, this certainty is not achieved through any active movement in their remembrance. By establishing the conditions for dhikr — such as intention for closeness (qurb), the ability for concentration (istijma‘), seclusion, and concealing one’s remembrance — the practitioner creates the conditions within themselves for certainty to arise. Through purposeful remembrance and adherence to its conditions, certainty naturally becomes present. What is crucial is that the practitioner correctly establishes the conditions for remembrance. Certainty emerges after closeness and the observance of conditions, and in the final stage of action. Closeness is something within the control of the practitioner; it requires their renouncement of worldly distractions and focusing solely on God. However, certainty is not under the practitioner’s control.

The practitioner must, of course, practice in order to attain tranquility and concentration, engaging in exercises which are taught in the book “The Knowledge of Spiritual Discipline” (Danesh Suluk-e Ma‘navi).

To fully understand the essential role of concentration (istijma‘) in the effectiveness of dhikr, further explanation is required. As we have stated elsewhere, human beings possess three levels of perfection and three driving forces: first, the external senses and the self, where the lowest stage of knowledge is imagination, followed by fantasy. This stage is shared between humans and animals, as well as between the believer and the disbeliever.

The second driving force is the heart. The heart is the center of the inner world and the starting point of spiritual perfection, undergoing the most profound transformations and changes. Of the 167 instances of the term “heart” in the Qur’an, 133 refer specifically to the human heart. This signifies that the true beloved of the world is none other than humanity. Many individuals do not reach the stage of the heart and remain preoccupied with their external senses. It is with the heart that the individual acquires their plaque and identity. Dhikr, attention, and merciful words, as well as forgetfulness, hardness of heart, and all oppositional qualities, are characteristics of the heart.

The third driving force is the soul, which pertains to inspiration and revelation. We have explained these stages in the book “The Knowledge of Spiritual Discipline” and in “The Red Journey” (Seir-e Serkh).

The point is that to attain effective dhikr, the heart must first be awakened, set in motion, and activated. To achieve this, one must neutralize excessive sensory engagement and temper the calculations of the intellect. The subject of dhikr is the movement of the heart, and dhikr operates based on the heart.

Now, with this understanding, when we say that concentration is necessary for dhikr, we mean that the individual must take control of their external senses and intellectual calculations, reining them in to prevent them from becoming obstacles so that the heart may move in a safe direction. The overwhelming activity of the senses and the intellect nullifies the effect of dhikr. An individual who is preoccupied with various matters lacks the ability to concentrate and perform effective dhikr. Concentration involves focusing both the senses and the intellect and stabilizing them so they do not hinder the movement of the heart. Calming all faculties and keeping them in a pliable state is a challenging task.

The most vivid example of concentration is paying close attention to hearing a sound with low frequency and low decibels. In this moment, the body locks down, and only the ears become sharp to discern the sound.

In concentration, all faculties, including the mental and intellectual faculties, must be locked down so that the heart may draw closer to the unseen phenomena, connecting its power with theirs to achieve effective dhikr. When it comes to dhikr, the ability to concentrate and the power to lock down the body, the external senses, and the intellectual faculties — such as imagination and even logical calculations — are necessary for dhikr to be accompanied by the heart. Bringing dhikr into the domain of the senses and intellect is not effective because the essence of attention in particular types of dhikr resides in the heart. It is the heart that becomes heedless or mindful, soft or hard, commanding or at peace, that perceives or remains blind.

Concentration is the focus of all faculties on a single point and task. This attention must be complete, and even the slightest lapse will prevent its realization. To have complete attention, one must align all faculties with the heart. When the body’s sensory system is harmonized with the heart, concentration even occurs in involuntary and subconscious tasks. This is why concentration is so elusive, and it may take several months or even years for a person to acquire such a skill, especially in a particular task.

Concentration forms when all faculties are focused on the heart, not when the heart is detached from the faculties. In most people, the heart is separated from the sensory faculties. For example, in most greetings and affectionate words that are used to express respect, the heart is not involved, and these actions are merely performed by the external senses or through intellectual calculations, habits, or mental calculations. As a result, the true sense of devotion is missing. When hardships arise, such individuals may forget the ones they claim to care for.

For dhikr to be effective, it must be accompanied by the heart, and the heart must be engaged. This is the first key technique for effective dhikr. There are many individuals who have been engaged in dhikr for years but have not attained any effect because they have not awakened the heart or engaged it in their dhikr. For them, dhikr results in nothing more than spiritual reward, just as a donkey bearing a book receives reward for the book it carries. For such individuals, it is not appropriate to recommend dhikr because dhikr without the heart is ineffective, and it may even have a negative impact, causing heedlessness. Instead, one should recommend practices that will awaken and nurture the heart. Those who lack a heart should engage in physical exercise, swimming, or rolling on the floor to stimulate the flow of blood and awaken their inner heart, similar to how an electrical shock can activate the physical heart.

One must first tame the external senses, the intellectual distractions, and mental calculations and align them with the heart before turning to dhikr. Dhikr must be performed with a healthy intellect and senses, which is why dhikr should be given to the healthy, not to those whose senses and intellect are weak or unbalanced.

Dhikr and supplications must be performed with the proper intent, embedding them within the heart. Sometimes, an individual may feel the act of saying dhikr, but it does not resonate within their being. To internalize dhikr and allow it to settle deeply within the heart, complete concentration is necessary. Concentration is achieved when the heart is pure, clear, and invigorated. Individuals with mental or emotional disorders, who lack a healthy heart, should refrain from certain dhikrs. For such individuals, engaging in leisure activities, enjoying food, and taking pleasure in these actions is recommended; otherwise, dhikr will exacerbate their inner afflictions and may lead them into further delusions.

A person who can continuously engage in the remembrance of God (dhikr) for forty days will find its echo, a gift of wisdom, and an improvement in their conduct and speech. Such a person ensures that during these forty days and throughout all their conditions, they maintain remembrance, integrating it naturally into their soul, so much so that it becomes intentional and voluntary. This is the kind of person who engages in work while simultaneously remembering God, without the remembrance interfering with essential tasks such as acquiring knowledge or earning a livelihood. As it is narrated:

“From Ali bin Ibrahim, from his father, from Qasim bin Muhammad, from Al-Munqari, from Sufyan bin ‘Uyaynah, from Al-Sindi, from Abu Ja’far (AS), who said: ‘A servant’s faith in God is not perfected, nor does a servant beautify their remembrance of God for forty days — or he said, ‘until they beautify the remembrance of God for forty days — except that God will detach them from worldly desires, open their eyes to the cure and disease of it, establish wisdom in their heart, and make their tongue speak with it.’ Then he recited: (Indeed, those who took the calf [for worship] will experience the wrath of their Lord and humiliation in this worldly life, and thus We reward those who invent [falsehood]). Therefore, you will never see a person of innovation except that they are humiliated and engage in slander against God, His Messenger, and His Ahlul-Bayt’” (al-Kafi, Volume 2, Hadith 422).

Imam Baqir (AS) said: “A servant’s faith in God, the Mighty and Majestic, is not purified, or the remembrance of God is not beautified by a servant for forty days, except that God will make them indifferent to the world, and He will reveal to them its diseases and remedies; He will then establish wisdom in their heart and make their tongue speak with it.” After that, he recited the verse: (Indeed, those who worshipped the calf will experience the wrath of their Lord and humiliation in this worldly life, and thus We punish the innovators). Therefore, you will not see an innovator except in humiliation and slander against God, His Messenger, and His Family.”

The practice of having an “Arba’in” or a forty-day period of remembrance has long been a tradition, but in modern times, it has become distorted by ignorant practices, so much so that its true meaning has been obscured. It is no longer possible to even mention it. A person who does not engage in forty days of remembrance and has not experienced the flow of wisdom in their heart, even if they attempt to theorise about religion, will become an innovator (mubtadi’).

Whoever can maintain constant remembrance will perfect their faith. In contrast, any degree of forgetfulness and neglect reveals weakness in one’s faith and attachment to the Creator. Remembrance must be maintained in all situations: both during moments of receiving lawful sustenance, blessings, and joys, and in times of hardship and calamity; in success and during moments of sin, wrongdoing, and disobedience; in the betrayal of friends and during the reunion with well-wishers.

Remembrance can create a distance of miles between a person and deprivation, and whatever prevents a person from remembering is a gamble in which the person will ultimately lose. A person who forgets God will fall prey to whispers and obsessions, becoming mentally ill — a sickness that results in various delusions. One who does not remember God will become delusional, continuously preoccupied with evil thoughts, which become habitual and lead to negative dispositions, resulting in incompatibility and bad temper. On the other hand, a person who maintains constant remembrance of God will, before the eruption of anger, find the coolness of remembrance mitigating the heat of wrath, thus controlling their violent emotions and preventing harm to their nervous system and other associated maladies.

Additionally, one must begin any task with remembrance. For example, upon leaving the house or starting a car, during exams or when faced with terrifying situations, remembrance becomes an aid and a source of energy, training the person to be with God, distancing themselves from the ego and all forms of selfishness.

In any case, the life of a human being is intertwined with the remembrance they keep. Therefore, one must train oneself to maintain remembrance and learn how to cultivate the habit of constant remembrance. A person who cannot engage in remembrance must first purify themselves internally; otherwise, possessing a wealth of knowledge, billions in wealth, or a position of power, if without internal purity, amounts to nothing. It is remembrance and inner purity that give meaning and life to everything worldly. Knowledge is truly beneficial when it brings illumination to the inner being, leading to nearness to and communion with the Divine. A heart that does not host the Divine and values knowledge, wealth, or power more than the Divine is filled with heedlessness, multiplicity, and impurity. Although a believer has affection, attachment, and feelings for worldly things, all of these are temporary and are to be relinquished in the face of the Divine, who is eternal.

Even remembrances such as tasbih (glorification) or subhah (prayer beads) made with beads can, without the remembrance of God, become simply worldly acts. Remembrance must be performed with a pure intention, seeking closeness to God, with the purity of body and soul, and a high intention and noble resolve. It must be embedded in the nature of the soul, spirit, and heart, and become an inner, constant, and secret practice. Thus, in every encounter with beauty, when gazing upon the countenance of the beloved, and in moments of meeting and union, one should be with God and find Him as “the Living, the Sustainer, the Beautiful, and Beauty.”

The friends of God have captivated the universe with their remembrance. Their silence is a remembrance, and their speech another form of remembrance. Their contemplation is a cacophony of remembrance, and their remembrance is a symphony of thought. Through every remembrance, they manifest many other remembrances, and in each act of thought, they are wrapped in remembrance. The light of remembrance always shines upon them, and their souls, nourished by continuous remembrance, are joyful, active, and blessed. They enjoy the happiness of remembrance in all their actions. They remember God both in the mornings and in the evenings, and in all times, whether in the special days of God or during the regular moments of their lives, and they greatly appreciate the magnificence of His presence.

One who does not remember God falls prey to the hidden affliction of neglect. Their worthlessness pulls them towards themselves, making them dependent on wealth, fame, or power, which weigh heavily upon their soul.

Only a person who has invited God into their heart and made their remembrance a spiritual nourishment can truly benefit from remembrance. Those who make remembrance an inherent part of their being draw nearer to God, making their path to the Divine easier.

The Assistance of Remembrance

A person who teaches remembrance (a spiritual mentor) must themselves be steadfast in their own practice and capable of addressing the deficiencies of their students’ remembrance, offering guidance and support so that they can truly benefit from it. Without this spiritual backing and divine assistance, mere theoretical teachings or instructions hold no true power. Just as a true jurist (mujtahid) possesses the ability to act with authority, so too must the spiritual mentor have the inner authority to breathe life into their teachings. The mentor must possess spiritual power and authority to ensure the remembrance is effective and reaches its goal. Without this spiritual guidance, the process of remembrance remains weak, and the person may not experience its true transformative effects.

Additionally, the style of invocation—which is not limited to Qur’anic recitations or the divine names of God, but rather acknowledges the needs of the practitioner engaging in the invocation—is the style we have chosen. We consider invocation as an operational knowledge, where the appropriate invocation must be based on the level of spiritual growth of the practitioner and their intention, and should be guided by the experience of a skilled master (Mujarrabat); not solely based on instructional references that are confined to the Qur’anic verses or the divine names or what is mentioned in traditional sources. This approach is effective only for teaching and memorizing invocations, not for cultivating the practitioner and applying those invocations meaningfully.

Hierarchy of Invocations: Dominant and Subordinate

In designing a style for invocation, it is necessary to recognize the dominant invocations from the subordinate ones and also to determine the weight of each invocation. Therefore, the design of the invocation style is not possible without understanding the layers of invocations.

Just as, in the past, it was not possible to measure blood pressure or blood sugar, but advances in technology provided the necessary tools for these measurements and made them widespread, it is possible, with the progress of science, to develop tools for measuring the weight of spiritual matters—such as invocation, prayer, and fasting. The infallible Imams possessed the tools to measure and weigh these matters, and in the narrations, they specify the weight and value of each invocation, for example, considering the invocation of tahlil (declaring the oneness of God) as the most valuable and superior.

Invocations possess different ranks and weights, and at each stage of spiritual progress or for a specific purpose, one must pay attention to the rank of invocations and choose the one appropriate for that stage. Likewise, invocations of beloved ones differ from those of lovers, and weak lovers, if they use the invocations of beloved ones and pronounce them correctly, will find themselves amidst the intense waves of trials and tribulations. In such cases, they either endure the trial without being rejected, or, if they turn away from their invocation and God, they are rejected. A lover who pronounces the invocations of the beloved, especially those involving tribulations, and fails to immediately dispel the affliction, should understand that they have failed to meet the conditions for invoking them. Invocations like tahlil and takbir are invocations for the beloved ones of God.

A lover must use invocations such as “O Provider,” “O Answerer of prayers,” “O Veiler of faults,” and “O Forgiver of sins.”

For instance, someone who says “There is no god but God” (La ilaha illallah), if they do so in the context of the Essence, breaking their self-determination, brings forth the essence of God with non-differentiation and becomes an endless ocean. Invocation at this stage is neither verbal, nor active, nor descriptive; rather, it is an invocation of the Essence. Reciting such an invocation at this stage may intoxicate the individual or cause them to permanently lose their physical form. Beloved ones who use this invocation will find their possessions fall away like autumn leaves, and their testimony will be their own death by poisoning.

We have stated that among invocations, there are differences in value and superiority. For example, reciting the Qur’an is one of the best forms of divine invocation, as mentioned in the narration:

“Hassan bin Abi al-Hussain al-Dailami has narrated in his book that Imam Ja’far al-Sadiq (A.S.) said: ‘Reciting the Qur’an is better than invoking (God), invoking is better than charity, charity is better than fasting, and fasting is a shield from the fire of hell.'”

Reading the Qur’an, one of the highest forms of invocation, is an integral part of divine remembrance, and all of the Qur’anic verses are considered invocations. Thus, the Qur’an should be regarded as the Book of Divine Remembrance. The study of invocation categories and their value is a vast subject. However, what is important in terms of invocation is the recognition of the needs of the individual and prescribing an appropriate invocation based on what is required for them. For example, someone who works in the market requires an invocation. If they find the right invocation for themselves, their shop may become a place that even God sends blessings upon. On the other hand, if they are heedless, as the market is a battleground for the devils, their shop becomes a breeding ground for Satan, promoting the industry of the devil.

In the narration of the 400 sayings, it is mentioned:

“Increase your remembrance of Allah when you enter the markets while people are engaged in their activities, for it is an expiation for sins and an increase in good deeds, and do not write yourself among the heedless.”

This narration is especially useful for those who work in the market continuously, guiding them to safeguard themselves from the snares of Satan and the temptations that lead to attachment to worldly wealth.

Likewise, obedience to God and performing His commands, being in accordance with His will, is also a form of remembrance, as it has been narrated:

“Whoever obeys Allah has remembered Him, even if their prayer, fasting, and recitation of the Qur’an are few, and whoever disobeys Allah has forgotten Him, even if their prayer, fasting, and recitation of the Qur’an are numerous.”

Every word or action performed in remembrance of the Divine is considered an invocation, while any other action is deemed futile and meaningless. Daily study, research, and activities, if infused with a connection to the Divine, become lasting; otherwise, they are meaningless, like the lamps of a city, which, if the electricity is cut off, are no longer considered a source of light.

Anything that is disconnected from the Divine and becomes worldly, no matter how magnificent it may appear, is nothing but a lamp without light, leading to the loss of this world and the destruction of the hereafter. The deeds of this world—even good deeds—along with their waking and sleeping moments, are given meaning and purpose only through the remembrance of Allah.

Thus, everything of value is that which remains with humanity, and anything that does not remain is worthless. Working toward acquiring it is a futile effort, adding only to the vortex of heedlessness and sinking into the darkness of arrogance and illusion. On the other hand, that which remains for eternity is what is entrusted to the Divine, bearing the color of God. Only God remains, and everything else is ephemeral. Based on this principle, whoever directs their worldly self toward an eternal realm, entrusting it there, is wise. They focus on eternal life and consider the supernatural realms, never separating from the thought of mortality, the impermanence of the worldly realm, and the eternal, permanent life of the afterlife. Their earthly actions, if infused with the Divine, attain eternal meaning and contribute to the prosperity of the afterlife.

Light and Heavy Invocations

Invocations vary in weight and measure. This difference, derived from meaning and rank, determines whether an invocation is light or heavy. The lighter the invocation, the more widely it can be practiced. Conversely, as the invocation’s meaning and rank increase, fewer people are able to bear its weight, until only those who have attained a high level of spiritual knowledge can carry the weight of some invocations.

Divine invocations carry a heavier weight than human invocations. Likewise, invocations of the Essence are heavier than invocations of attributes, and invocations of attributes are heavier than invocations of actions. Knowing what invocation a person is capable of bearing requires the expertise of a master in the field of invocation therapy. Therefore, an individual’s visit to a skilled master for guidance on which invocation to recite—especially heavy invocations—is necessary. Just as some foods are suitable for most people and some are advised against or recommended by a doctor, the same principle applies to invocations.

Reciting heavy invocations requires the ability to withstand their consequences. Heavy invocations are generally for the beloved ones of God, while others should use such invocations sparingly and according to their capacity, lest they break their spiritual backbone and crush their soul, leading to a person becoming sickly or repelled from worldly affairs.

Invocations require assessment and measurement of their weight and suitability by a skilled practitioner.

The lightness and heaviness of an invocation depend on its meaning and the practitioner’s relationship with the world of spirituality. As a practitioner’s connection with the world of meaning deepens, the weight of the invocation increases. Although both an infallible person and an ordinary individual may recite “Praise be to God,” the meaning carried by the infallible’s recitation encompasses the entirety of the Divine and its creations. Their invocation has such profound knowledge that one prayer or a single strike from the Commander of the Faithful, Imam Ali, exceeds the worship of all humans and jinn, from the beginning of time to the end. However, an ordinary individual may simply recite it as a conclusion to their own deeds without any deeper meaning.

Someone wishing to use the beautiful and beloved invocations should first engage in solitary spiritual practices and exercises to prepare themselves properly, cultivating their soul to bear the impact of these invocations without being overwhelmed. Invocations of beloved ones have the power to transport the practitioner to the level where they can experience the entirety of the kingdom with a single utterance.

A person who is miserly and stingy, unable to spend on others or make financial donations, is neither suited for spiritual conduct nor likely to make progress in the study of remembrance (dhikr) therapy. It is impossible for someone to achieve spiritual power or become a successful practitioner of remembrance without financial charity. Misery and miserliness prevent the inner self from flourishing and revitalising, leaving it stagnant, rigid, decayed, and spoiled. When worship is placed upon it, it only increases its rigidity and harshness. For a miser, worship is akin to boiling water in a small pot, which ultimately leads to dryness and barrenness, yielding no nourishment. Just as food is formed from a mixture of various ingredients, worship also gains diverse and impactful effects when combined with financial charity, in its various forms, and is accepted by God.

Charity applies to all living beings—whether human, animal, plant, or mineral—and by providing it with a reasonable variety, it enhances the inner powers of an individual, bringing about questioning and diversity in them. Providing food for ants that do not harm you, giving fruit to a neighbour, offering a bag of rice to a known poor person, or donating an entire side of meat to a needy and respectable family, watering plants, or keeping them alive, all contribute to enhancing the diverse powers of the inner self, without any loss or waste.

A person who is generous is one who can both give and receive, unlike a miser who hoards everything for themselves. The generous person respects all divine phenomena and assists all of them, as they are servants of God.

Worship, servitude, prayer, and even remembrance (dhikr), without the need for financial sacrifice, lead nowhere. Performing a hundred units of prayer without managing one’s financial accounts or fulfilling obligatory financial duties—such as paying alms or taxes like Khums and Zakat—has no effect. However, performing two units of prayer while setting aside some money for the poor or inviting friends and relatives to a meal, helping God’s creatures, will grant the worshipper spiritual power, increasing their ability to influence the unseen world, thereby enhancing their natural abilities.

To illustrate this concept, one can refer to the system of expiation. A person who has an excuse for not fasting during Ramadan must pay the financial expiation, for this expiation compensates for the spiritual effect lost by missing the fast. Similarly, the expiation for deliberately breaking a fast involves giving money, as it is rare for someone to fast sixty consecutive days to compensate for one day of missed fasting. This expiation is often about feeding sixty poor people, which today is approximately worth one million rials. The system of expiation exemplifies the importance of giving financial charity and the necessity of having need.

After prayer and the exertion of servitude to God, need can tend to the heart. The need is for every being beneath the sky to have its needs met. Ignoring the needs of others, or failing to hear them when one can address them, is considered shirk (associating partners with God). If a need reaches someone’s ears and they are capable of fulfilling it but remain indifferent, they will lose the purity of their inner self. A person who respects the needs of others as their own, and spends from their wealth to address those needs, acknowledges that all possessions belong to the Creator.

The need should be viewed qualitatively, not quantitatively. Sending salutations to Imam Mahdi (may God hasten his reappearance) is an example of a need. The dowry of a woman can also be considered as sending salutations.

A need can be expressed through speech, sympathy, empathy, or offering advice to someone who is knowledgeable. It can also be a physical act, such as stroking a child’s head, giving them a loving kiss, or providing financial or material help.

After prayer and addressing needs, having the power to show kindness to others and the ability to show compassion towards God’s creatures is more important than prayer and fulfilling needs, as it gives these two qualities perfection.

Worship and financial charity should be performed with compassion and tenderness, in a spirit of kindness towards God’s creatures. A person who successfully undertakes the spiritual path, adhering to the principles mentioned earlier, will reach the station of the heart. The principle of this stage suggests that one must be willing to endure any hardship for the sake of the beloved, for only then will the heart become refined, and one will progress spiritually.

Purchasing the Beloved’s Tenderness

A person can only connect to the sources of spiritual power if they first possess a heart and the capacity to endure the tenderness of God and His creation. A person who prays, gives charity, humbles themselves before God’s creatures, and does not resort to tyranny, bullying, or oppression will have their spiritual power affirmed and acknowledged. A person who wrongs one of God’s creatures or harbours resentment towards them, blocking the flow of tenderness towards them, will not reach the divine realm, nor will their spiritual power be recognised or affirmed, thus preventing them from benefiting from it or increasing their abilities. Those who possess true power are those who bear the tenderness of God and all creation, approaching them with love and kindness. It should be noted that power, which is the ability to influence the natural order, differs from force, which is an attempt to dominate something outside its natural course. Power can be either external or internal. Internal power is innate to the individual, relying on their own strength, and is indestructible, while force is based on external factors, such as having support, armies, and material resources that can fade away.

The saints of God are those who bear the tenderness of both God’s creation and of God Himself. Their abilities come from within them. They embrace the tender trials sent by God, often in the form of hardships, and are ready to endure them. The act of embracing tenderness in the religious tradition is expressed through terms like “humility,” “devotion,” “surrender,” “patience,” “contentment,” and other words of mercy. A person who embraces the tenderness of creation, when walking on a sidewalk, will speak kindly to the tiles and tread gently on them, without arrogance. Those who stomp on stones with pride will inevitably face the consequences of nature, as nature will retaliate, regardless of how far the person may be from it. While one may escape from the calamities of the material world, there is no escape from the punishment of nature. If nature decides to punish someone, there is no way out except seeking help from God and His saints. Just as it is said in the divine system of justice, “Do good and throw it into the river, for God will return it to you in your desert,” the natural system also has its own way of recompensing actions.

Embracing tenderness is a profound lesson from nature, a lesson that nature teaches those who are capable of enduring it. Nature will reward those who can show tenderness in return.

Embracing tenderness leads to internal softness and lightness, enhancing the power one possesses and preventing it from becoming harsh or oppressive. A person who shows tenderness through gestures of compassion—such as placing water near a thirsty plant, gently placing food for ants, or helping family and friends with generosity—gains a delicate and bright soul. Having power, whether material or spiritual, without internal softness, leads to oppression and tyranny.

Many rulers and even some scholars, lacking the guidance of an experienced teacher who can nurture their tenderness, pollute their outward power and knowledge with cruelty and harshness, for their hearts are dry and dead. The saints of God, whose hearts are filled with the light of God, are those who show tenderness and humility to all creation. Imam Ali (peace be upon him), who had no match in battle and could defeat anyone, showed tenderness to orphans and widows. He worked the millstone, baked bread, and personally fed the poor, demonstrating that despite his immense strength, his inner self was full of softness and mercy.

To embrace the tenderness of creation is essential for anyone wishing to achieve high spiritual and divine stations. We said that embracing the tenderness of creation means showing love and respect for all that is created—whether human or otherwise. Embracing tenderness towards God and His creation purifies the heart. Only someone who has advanced past the level of the ego and entered the station of the heart can truly understand the concept of tenderness.

A believer, once perfected, moves beyond arrogance, greeting everything—even stones, bricks, or tiles—with humility, as they see them as manifestations of God’s presence. Someone who strips objects of their independence and sees them as reflections of God, showing kindness even to stones, has achieved divine grace and respect.

One of the mystics, whom we are very familiar with and who is still alive but nearing the end of his life, was once a truck driver. He always carried water with him, and whenever he saw a tree in the desert suffering from thirst, he would stop the truck, apologise to the tree for not noticing it sooner, and then offer it water. Similarly, when he saw a stone in the middle of the road, he would stop the truck, get out, greet the stone, ask for its permission to move it, and then carefully move it to the side of the road. He would express his regret for having disturbed it. He said, “Sometimes I miss those stones.” If he claimed that he could hear the voice of stones or trees, his claim would be accepted. We have written about this mystic in our book “The Science of Istikhara.”

This is an example of someone whose inner self is pure and filled with light, someone whose soul is as soft as a child’s heart, who feels a deep sense of respect for all creation. If scholars, righteous leaders, and people in power were to achieve such purity, the world would be transformed. There would be no more wars, bloodshed, or oppression. Yet, such people often find it difficult to live in this

One can only reach “Bismillah al-Rahman al-Rahim” through practicing love and striving to be kind to all. They make a pact with themselves to treat everyone with gentleness and affection, becoming refined in the divine phenomena and the essence of Allah. This love softens, energizes, and propels them forward without overstepping or causing corruption. They rise in pursuit of purity, cleanliness, and clarity—qualities which bear authority and strength, with no hint of weakness. Even material poverty, which often leads to harshness, is kept at a distance, enabling them to live each day in health and prosperity. They accept everything, making peace their slogan, knowing that true health cannot exist without awareness and authority. Kindness and love demand fairness and truth; thus, they eliminate any form of dishonesty from their being.

They understand that love, in its complete form, cannot exist without the fullness of the Divine attributes and aspire to embody all of God’s names. Furthermore, they recognize that love without God’s essence is merely affection. Hence, they remain vigilant, waiting for God’s particular grace to actualize it.

Love, however, is impossible without knowing the Creator and reaching the essence of Allah. Similarly, we can say that kindness to creation cannot be achieved without love, and the power to cultivate inner strength depends on it. One can practice “therapeutic remembrance” only when they have developed inner gentleness and can bear the Divine trials. Such a person is one who buys the “trials” of Allah—who can show kindness to the angels, engage warmly with believers, and purchase the love of the saints. They can cherish the earth, rocks, ants, plants, trees, flowers, and thorns with their soul. Their interaction with everything, from their clothes to their possessions, is filled with kindness. A person like this has an inner power, and their remembrance is a healing force.

Remembrance without such inner gentleness does not lead to the desired transformation. Someone who walks the earth with arrogance or haughtiness cannot access this inner strength; even if they possess wealth, knowledge, or position, their remembrance lacks effect. As the Qur’an advises: “Do not walk on the earth arrogantly; you can neither split the earth nor reach the mountains in height” (Qur’an 17:37).

The remembrance (dhikr) should be proportionate to the ability to practice gentleness toward the creation. Those who repeat countless dhikrs without the necessary inner resources—such as humility, patience, and the ability to honor the needs of others—may fall into heartlessness, and their dhikr may become harmful.

In general, spiritual practice, knowledge, and all matters connected to the metaphysical world rest on three foundations: prayer, need (the ability to give and sacrifice), and gentleness. One who prays must correspondingly address their own and others’ needs. Offering care to an abandoned animal, feeding insects, cleaning roads, repairing a damaged path, helping the sick, or taking care of a person in need—all these actions nourish the remembrance and help it grow. Otherwise, remembrance becomes hardened and increases selfishness. A person who practices kindness towards creation keeps their belongings clean, folds their clothes with care, and places them respectfully in their proper places.

Remembrance, if not nurtured with the water of need and gentleness, hardens the heart and fosters negligence. Need and gentleness soften remembrance and draw it closer to its divine source, granting it inspiration and insight.

The role of intention is also crucial. For example, when one waters a flower, it is as if they are offering water to the Creator of the heavens and the earth. The person holds that flower in high regard, treating it as an act of reverence toward the divine. Gentleness and need must be accompanied by the highest respect. Sometimes, one may save an ant or offer care to the most vulnerable, but they do so with such reverence that it feels as if they are caring for a prophet. It is essential not to feel pride when fulfilling others’ needs, nor should one neglect or fail in providing them.

Having the ability to be gentle toward the creation of God is even more important than prayer or fulfilling needs through charity. Gentleness is more challenging and profound than both. Prayer and remembrance are for establishing a relationship with the Divine, while fulfilling the needs of creation is about showing respect to God’s manifestations. However, gentleness toward creation is a hidden, spiritual practice that surpasses the former in the hierarchy of knowledge and spiritual development. Gentleness is the pinnacle of monotheism and unity. Helping those in need is an act of need, but treating them with gentleness is an act of divine love. In the life of the Prophet Muhammad (PBUH), gentleness towards enemies was evident. For instance, the Prophet would visit the person who regularly harmed him, simply because the person had fallen ill, displaying gentleness toward the adversary.

Gentleness towards all phenomena, from the most exalted to the most humble, is an act of devotion to the Creator and is expressed through loving care without expectation of reward or recognition. Every creation has its own way of being treated with respect and affection. For example, one can sit on a chair without acknowledging it, but in the practice of gentleness, one would acknowledge the chair, offer a silent greeting, and sit only after receiving its permission. Every interaction, no matter how small, requires a mindfulness that preserves the sanctity of creation.

Disrespecting creation and its parts leads to suffering. One must offer their best to the creation of God, always treating it with the utmost respect. Even when an object, such as a piece of clothing, becomes worn out, it should not be discarded carelessly; instead, it should be repurposed with dignity. The act of remembrance, without gentleness and need, is heartless. It is through these two qualities that remembrance grows and connects the heart to divine love.

In the pursuit of an authentic and accepted remembrance, it must be harmonized with the ability to acknowledge the needs of others and practice gentleness toward creation. Without this, even an increase in the number of recitations will diminish the quality of the remembrance. The remembrance of God and the remembrance of His creation should go hand in hand, as this brings a deeper connection with the Divine.

To truly embody the practice of remembrance, one must love all of creation and approach it with a spirit of gentleness and respect. This is how a person becomes radiant, and the essence of their being draws others to them. Unfortunately, today, few understand the sanctity of prayer, need, and gentleness. Those who fail to understand these principles only increase their heart’s hardness.

We must uphold the respect of all things, from the smallest grain of sand to the vast oceans, and extend compassion to all beings, including the sick, the poor, and the oppressed. This practice of gentleness and respect is an essential part of being a true believer, as it fosters connection and love for all of creation, reflecting the divine love and mercy of Allah.

The Importance of Dhikr in Spiritual Journey

Anyone who wishes to journey towards inner perfection and engage with divine and spiritual matters requires energy and fuel for their movement. Dhikr provides the necessary energy for this journey and serves as the fuel and nourishment for the soul.

In the spiritual journey, having dhikr for a certain period is essential and unavoidable. A traveler (seeker) cannot endure the challenges and hardships of the path without a structured practice of dhikr. The seeker must gradually move beyond verbal dhikr and progress to spiritual dhikr, which is a reminder of the divine and an internal, soul-deep connection. The strength and sustenance of the traveler come from consistent, heartfelt dhikr—without it, the seeker would falter and be overwhelmed by the trials of the journey.

The goal of the spiritual dhikr is to draw closer to the Divine and move away from the distractions of the material world. Dhikr is suitable for someone who is a “traveler” on the spiritual path. The term traveler carries a special meaning, denoting a specific kind of spiritual movement. Suluk (spiritual journey) refers to a structured and purposeful progression through specific stages. Since this journey is organized, it is predictable for a trained mentor or a seasoned traveler, though it remains mysterious and unpredictable for a seeker in love, especially one under the guidance of a spiritually advanced mentor. The structured journey laid out by an esteemed mentor is often beyond the comprehension of even the most gifted individuals.

Dhikr can only be beneficial for those who move systematically and with precision. One example of this precision is the adherence to a specific count of dhikr. A mentor may allow the seeker to recite a particular dhikr only three, four, or five times a day. If the seeker exceeds this number, they risk destabilizing their spiritual journey and facing irreparable trials, leading to potential collapse under the weight of those trials, especially if they are beyond their strength. The type and number of dhikr are based on the seeker’s position in their spiritual journey, as well as the divine names they focus on.

For dhikr to elevate the seeker spiritually and bring them closer to their goals—whether material or spiritual—the seeker must first be on the right path, grounded in truth, and adhere to the pure teachings of the Divine. Moreover, they must have a spiritual guide to lead them along the path of guardianship, for not every path of suluk brings true guidance, and not every system is legitimate or sound. Only with these conditions does dhikr lead to genuine spiritual progress.

It is essential for those engaging in dhikr to not only perform the practice but also to align it with their conduct. If there is a contradiction between their actions and their dhikr, the practice becomes a mere verbal exercise without spiritual benefit. The conditions surrounding the proper performance of dhikr are illustrated in various teachings, emphasizing that one must act in harmony with what they recite.

A person is only able to perform dhikr correctly if their heart is free from even the slightest cruelty or ill will toward others. They should seek to avoid causing harm to any of God’s creations, even if their mistakes arise from ignorance, misunderstanding, or weakness. As they become aware of these mistakes, they must take steps to correct them. Such a person’s actions and dhikr will be in harmony, and they will gradually integrate the practice of dhikr into their daily life.

A seeker’s dhikr must be synchronized with their behavior, so that their actions reflect their intentions and bring them closer to the divine. If a seeker continues to act with cruelty, deceit, or harmful intent, their dhikr will not bring them closer to spiritual truth and may even result in the opposite: hardness of heart and spiritual deterioration.

Balancing Dhikr and Conduct

A critical condition exists in performing dhikr, one so vital that failure to observe it causes the seeker to lose the intended spiritual ascent. The seeker’s behavior must align with their internal practice of dhikr. The act of reciting dhikr must be in sync with the person’s actions and behaviors. Otherwise, the spiritual benefits of dhikr will be nullified, and the seeker will fall into a form of regression rather than progress.

For example, if a seeker recites the phrase “Ya Allah” or “Subhan Allah” five times a day, they should also perform at least five acts of goodness in their behavior each day. A seeker who is advised to recite a hundred dhikr every day should strive to perform a hundred acts of kindness or goodness, ensuring that their external actions align with their recitations.

Those on the path of suluk should continuously strive for improvement in their actions and maintain harmony between their inner dhikr and their outer actions. Dhikr should lead to greater compassion, improved character, and greater alignment with the divine will.

The goal of dhikr is to purify the seeker’s inner self, leading them to greater harmony with the divine and the world around them. A seeker who is filled with deceit, self-interest, and malice will find that the act of dhikr will not bear fruit but will only lead them further astray, creating a dissonance between their internal practices and external actions.

Matching Dhikr to the Seeker’s Path

A seeker must know their position within the various stages of suluk in order to select the appropriate dhikr for their journey. Dhikr should not be chosen arbitrarily or out of preference but should align with the seeker’s level of spiritual maturity and progression.

The stages of suluk can be divided into different groups, such as the group of nasut (the earthly realm) travelers, who are primarily concerned with worldly desires and material well-being, and those who seek higher, more spiritual goals. The path of a nasut traveler is grounded in fulfilling their worldly needs, often through good deeds and spiritual practices like worship, charity, and personal growth.

These travelers may either seek to improve their own behavior or align with a spiritual guide, but they are still connected to their earthly desires and concerns. Their spiritual journey is not yet detached from the material realm, as they still seek security, prosperity, and peace in their worldly existence.

As they advance, however, they may experience deeper challenges and start to seek spiritual growth beyond the material. Those who are guided by divine love are not just concerned with material things but seek to grow closer to God, without seeking personal gain or avoiding hardship. True spiritual travelers transcend worldly desires and understand that their journey leads them to divine proximity.

The seeker must know what type of dhikr suits their spiritual state. If the seeker is still caught up in worldly concerns, their dhikr will focus on material outcomes. But once they move towards a more profound spiritual understanding, they will begin to engage in dhikr that aligns with divine will and spiritual truth.

The beloveds of the West may not face the sword, but the beloveds of the Truth certainly will, and they pass away through martyrdom, as natural death does not apply to them. In any case, the calamities that befall these rare and precious individuals are beyond description and so immense and overwhelming that they may not even be willing to explain them. Just as they turn away from the corporeal world, the intelligent corporeal world also turns away from them, even shaping a world filled with tribulations for them. For someone who does not capitulate to the world, the world will not yield to them. To understand this, attention to the narration where the meeting with the world is described as a beautiful woman with Imam Ali, and the calamities that befell him, is enlightening.

The beloveds of the Truth sustain themselves through God and constantly behold Him, not the corporeal world. As they see God, they do not bring the corporeal world to mind, and the corporeal world disturbs them. The spiritual wayfarer dissolves into God and becomes the Truth, performing the actions that God does, but without utilizing God’s resources. Their only desire is to become one with God; yet this desire is not their own but a bestowed gift. They do not covet anything, and in their lexicon, the word “for” does not exist. They are celestial wanderers, creators, deceivers, and those who do not know anything but God. God loves them and is enamored with them; this is why they are called “beloved,” and it is paramount that God loves someone.

The beloveds of the Truth do not have desires. The spiritual wayfarers can try to imitate the beloveds of the Truth and transform some of their desires into those of the Truth. For example, they might remove “desire for the other” by greeting others without expecting their possessions, or seeking relief from loneliness or personal gain. They should see others as manifestations of God and His servants. After that, they must remove “desire for themselves.” This level of denying desire is more difficult. One who removes desire for oneself has no benefit from themselves. The third stage is when one removes “desire for God,” the Creator of the worlds. In this stage, friendship with God is motivated solely by companionship, with God’s resources, power, Heaven, and Hell having no role in this companionship.

The beloved of the Truth does not ask anything from God; however, God gives whatever He desires, and He knows how to nurture His servants, working according to specific principles. The beloved of the Truth loves God; it does not matter whether God places them in Heaven or Hell. Wherever they are, they will establish the arena of friendship and love with God! Of course, anyone who claims to be friends with God will have their veins pierced, but they will not relinquish their love for God. They are so pure and sincere in their love for God that they do not desire anything “for” anyone else; they want God only for the sake of God.

One who removes the desire for God places their jugular under their feet, which contradicts any desire for security, health, or fulfilling one’s own wishes. Hypothetically, even if the beloved of the Truth were to be cast from God’s grace and torn apart, they would still circle around their God, creating the epic of love and loyalty. The key question is how deeply one is with God. A person can only accompany God who gradually gives up fulfilling their desires, ceases begging, and has no hand outstretched for themselves.

A person’s nature is such that if they gain possession of the entire world, they will still seek another world. Those who own mansions worth billions and cars worth millions do not stop there; they build hotels in space, equipped with the latest global standards. What matters is whether they can detach themselves from fulfilling corporeal desires; otherwise, a person has no limits, and their dignity has no ultimate goal. What matters is that this infinite movement follows rules and laws, and they are not like ordinary people who move without discipline or order. However, those who walk in an orderly manner, following religious and spiritual guidelines, if they are only after fulfilling corporeal desires, will become claimants in their good deeds—especially concerning prayers and requests. Of course, their rewards are preserved, and what they have asked for will be granted. However, since their desires do not extend beyond the corporeal realm, they do not encounter spiritual trials. Calamity is only for those who dare to desire God alone.

One who follows the corporeal path must first acknowledge, with self-awareness and understanding of their own desires, that they are a spiritual wayfarer. Speaking of removing desire for “the other,” “the self,” and “God Himself” is a heavy burden for such a person. This person must be present in God’s presence, willing to endure the severing of their jugular and the breaking of their spine and knees, without being moved by the sharpness of God’s sword. They must allow the blade to settle into their throat and witness the loss of their dignity and honor from all social veins. God breaks their back, and it is a beautiful thing when God softens all of a person’s bones and strikes their jugular.

The journey of corporeal wayfarers is limited to a diet of meat, cheese, and a little spiritual nourishment. Even though the individual may possess the power to answer prayers or perform remembrance, a corporeal wayfarer may be able to fly or travel through the earth, just as sparrows and eagles do. But what is specific to humans is their ability to sit with God in the heart, so that God resides in their assembly, and they reside in God’s assembly.

The spiritual wayfarers detach themselves from corporeal matters, seeking God alone. Those beloved of the Truth have only God.

A wayfarer enters God’s quarantine, where God strikes them hard and relentlessly, dragging them through various calamities. Otherwise, they are just wandering, and even if they speak of proximity to God or the Truth, they do not know what they are saying, and God does not pay attention to them. This is why they experience only natural calamities and will not partake in the spiritual calamities of those of God’s closeness, nor enter the realm of God’s trial. Even the slightest pressure or calamity invalidates their ritual purity and cleanliness.

What is crucial is to reduce the pursuit of desires and turn towards God, sitting directly at the negotiation table with God—a table where the only options are calamities, stress, psychological warfare, pain, sorrow, burning, separation, and lamentation. These pains and sorrows are greater than enduring cancer. Those who ascend to closeness or reach the Truth, such as God’s saints and prophets, are targets of divine swords and arrows, one after the other, or falling like rain. Divine swords are for the finalists, those who have proximity or are with the Truth.

If someone asks for closeness and their request is accepted, the first change they will see in their life is that failures one after another will set fire to their possessions, and calamities and punishments will take away their comfort and peace. Otherwise, if they live a peaceful, comfortable life with dignity and health, God will not pay attention to them and will not have chosen them among His saints. If someone desires a healthy, prosperous world and lives with dignity before people, even though they secretly wish to draw closer to God, they have no right to request it. The meaning of asking for closeness is to ask God to give them punishment, tribulation, and pain in their corporeal life, to strike them with the earth of failure, tearing them apart, taking away their honor before people, and removing all worldly possessions.

To become closer to God means to engage with God for the purpose of falling, losing, and being cleansed. Even though God is generous, He acts according to His principles, especially love, wisdom, and justice, making a friend of the beloved His opponent and executing lover’s death. The beloveds of the Truth do not have any desires, and even when they do ask, it is only out of respect, knowing that God asked for it.

If someone is unworthy and asks for proximity, they will become miserable and turn away from God altogether. Similarly, if someone, like ordinary people, remains stuck in corporeal desires and gathers material wealth, at the time of death, they will regret what they have gathered, and, seeing God as the cause of this separation, they will lose faith in God, becoming confrontational with Him in a state of disbelief.

However, entering the ranks of the beloved ones and joining the beloved of the Truth requires a path. Each person has a trace of love within them, which, if discovered, can serve as a means to measure and maintain balance in all other aspects of their being. One who finds their trace of love under the guidance of a true teacher can grow to surpass the wayfarers of closeness and become one of the beloveds of the Truth, but this journey requires the loss of everything—reputation, status, and honor. Those who do not possess such a capacity should take their natural path.

Prayers and the Symbol of Wilayah

Prayers are a symbol of Wilayah (guardianship), and Wilayah is a condition for Tawhid (monotheism). Without Wilayah, Tawhid cannot be attained. One should not merely rely on the outward forms of Wilayah—such as wearing black during the days of mourning and expressing grief—but should seek to understand its true essence. Otherwise, a one-sided emphasis on appearances obstructs access to the realities of Wilayah and leads to a reduction of Wilayah to a mere pastime, beneficial only for a small portion of society, aimed at engaging them.

In Shia Islam, there are two very important invocations that are considered the foundation of the faith of the Shia: one is the invocation of “Tahlil” (the declaration of the oneness of God), and the other is the invocation of Salawat (sending blessings on the Prophet and his family). The invocation of Tahlil signifies Tawhid, while Salawat signifies the reminder of Wilayah, the sanctity and purity of the infallible (Ahl al-Bayt), and the truth of their position. Great attention should be paid to these two invocations, and they should be recited at different times throughout the day. Religion is based on these two pillars.

“Dhikr” (remembrance) should begin with Salawat. Salawat has the property of purifying the inner self, creating clarity and tranquility within it, calming the emotions of the soul, and making its movement balanced and harmonious. Sending blessings on the Ahl al-Bayt (the family of the Prophet) plays a crucial role in drawing closer to God, the acceptance of prayers, and the manifestation of beliefs. The Shia’s attention to Salawat is one of the key reasons for their growth and progress, as it demonstrates their practical commitment to the doctrinal principle of Wilayah.

The Quran introduces the celestial model of Salawat, stating:

“Indeed, Allah and His angels send blessings upon the Prophet. O you who have believed, ask [ Allah to confer] blessing upon him and ask [ Allah to grant him] peace.” (33:56)

This verse reveals that both Allah and His angels send blessings upon the Prophet. Those who believe are called upon to send blessings and submit to His commands willingly.

The term “Salawat” comes from the root “Salla,” which means to turn towards and show attention, rather than meaning a prayer. This attention is from both Allah towards His creation and from the believers and angels towards Allah and His creation. Such attention requires closeness, which carries blessings.

The Salawat of Allah towards His servants is a special mercy and compassion. Salawat is meant for the believers and the people of Wilayah; those who lack faith are deprived of it and do not benefit from it. Salawat is the gateway to Tawhid, which causes the believer’s attention to be drawn towards the proximity of the infallible and leads to a practical devotion towards them. This attention fosters a deep connection with the possessors of Wilayah.

Salawat means to turn towards with admiration, recognizing their greatness and superiority, unlike “Salam” (greeting), which implies submission and concord. When someone greets another with Salam, it implies a relationship of friendship and agreement, fostering unity and harmony. Hence, the meanings of Salawat and Salam are distinct. Salam is an expression of companionship and submission, whereas Salawat is an acknowledgment of greatness without implying a desire to unite with the one being praised.

In the Quranic verse, Salawat is mentioned before Salam to indicate that one must first recognize the greatness of another before accompanying them. This is similar to the way the beloved saints first recognize the perfection and beauty of the Prophet before joining in the pursuit of that perfection.

In this verse, Allah and His angels praise the Prophet for his excellence. Allah sees the Prophet as the best of creation and praises him as the perfect creation, just as He praises Himself for creating the most excellent of creatures: “Blessed is Allah, the best of creators.” (23:14)

It is essential to note that the root word “Salla” (with a weak vowel) shares a conceptual connection with “Salam” (with a strong vowel), and both suggest an intense, passionate motion. “Tasliyah” refers to the intensity of the heat of the hellfire, while Wilayah itself symbolizes warmth, courage, freedom, and above all, the fire of love and passion. It stands in opposition to indifference, cowardice, and fear. The essence of love and passion is internal warmth and energy. When this warmth intensifies, it transforms into love.

All material movement, as well as spiritual ascension, is driven by heat, which produces motion. Salawat provides the necessary energy and fuel for such movement, while Salam acts as a cooling agent. Salawat is like the spark of explosive gunpowder; without Salam, it would burn out, as continuously immersing one’s inner self in the heat of Salawat would scorch it.

Salawat is the fire of love, whereas Salam is the cooling, healing element. These two elements must work in harmony to avoid excessive harshness. Just as prayer (Salah) without Salam is invalid, Salawat without Salam leads to an imbalance, with negative consequences. Those who possess an inner fire of passion need to balance it with the cooling effect of Salam.

Salawat, therefore, energizes and nourishes the heart and soul, just as exercise strengthens the body. However, without proper cooling from Salam, the warmth of Salawat may become overwhelming and lead to the deterioration of one’s inner state. This is why Salawat and Salam must be balanced. Excessive Salawat without Salam leads to spiritual disorders.

The proper use of Salawat and Salam is crucial in maintaining emotional balance. For example, individuals who are easily angered or have a fiery temperament should recite Salam frequently to cool their anger, much like giving someone water when they are upset. Reciting Salam not only soothes the nerves but helps one maintain inner peace and humility.

Wilayah is the fiery core of obligatory practices like prayer. Prayer without Wilayah is like cold iron—no matter how much one strikes it, it will remain ineffective. Prayer must be brought to life by the heat of Wilayah. Thus, prayer is perfected by the warmth of Salawat, which has the ability to transform it. The coolness of Salam ensures that the heat of Salawat does not become destructive or excessive.

In the same way that Salam cools the fiery intensity of Salawat, the serenity brought by Salam offers peace to the heart. Those who frequently recite Salawat should temper it with Salam to prevent their spiritual energy from becoming a source of harm or aggression.

Reciting Dhikr (remembrance) should not be done in certain situations, and one must have the will to do so. However, the recitation of Salawat (blessings upon the Prophet Muhammad and his family) is a continuous form of Dhikr that should be recited everywhere. This means that Salawat should be present in every breath, transforming it into a constant, internal form of Dhikr. Since Salawat is a perpetual Dhikr, if it becomes internalized, it will never leave the heart of the reciter, and it will automatically be uttered in every place. When Salawat is combined with any action, it purifies both the action and the state of the heart, making the action pure, sincere, transparent, and free from deception, trickery, and calculation, as well as filled with pure love, without greed. Of course, this will depend on the level of the one reciting the Dhikr. The best time to engage in the recitation of Salawat and to internalize it is during quiet nights.

In Salawat, the supplicant asks Allah to convey their praise and gratitude to the family of the Prophet Muhammad (peace be upon him). On this basis, the reciter, with their limited appearance and the radiance they carry, connects themselves to the infinite sea and immense power of Allah, making their Salawat infinitely powerful.

To understand the power and effect of Salawat, it is sufficient to compare those from the ranks of disbelief or Sunnis who have never encountered or become accustomed to Salawat with Shia scholars who are familiar with and regularly recite Salawat. By testing and evaluating them, the profound effects of Salawat will be evident in the realm of their knowledge. Unfortunately, spiritual matters still lack a laboratory for experimentation and testing, which is a significant error in human and spiritual sciences. In order to scientifically validate the knowledge of Dhikr, we must establish Dhikr laboratories and therapeutic centers to observe and empirically understand the effects of each form of Dhikr on individuals from various religious backgrounds.

Salawat impacts not only the person who recites it but also brings brightness and prosperity to the family of the Prophet (peace be upon him). Although the smallness of phenomena prevents them from comprehending the greatness of the family of the Prophet, the blessings and prosperity arising from Salawat are still transmitted to them. None of the phenomena, from the lowest to the highest, are static, and even the sun is a planet, not a fixed star that does not move. The infallible saints (peace be upon them) also possess internal movement and radiance, and the least worship performed by any phenomenon has a share in the family of the Prophet, as they are intermediaries in the manifestation of divine grace and guidance. However, accounting for these spiritual attributes is beyond the capability of ordinary humans. This is similar to the way a charitable donor’s share is acknowledged when a prayer is performed in a mosque they helped build. The family of the Prophet (peace be upon them) established the foundation of religion, and each Muslim’s share in Islam and servitude is attributed to them.

Given that the family of the Prophet (peace be upon them) is an intermediary in the divine grace, reciting Salawat is a form of gratitude for their blessings upon phenomena, as the origin of every phenomenon and its perfection comes from them.

Salawat should be recited frequently because it expresses gratitude to the possessors of grace and divine authority (peace be upon them), meaning the praise of those upon whom the existence of all phenomena depends. The tent of all creation, with its marvelous features, is erected upon their pillar.

Salawat intensifies the heat and fire of love and affection. It can draw a person to the love of existence and lead them to a union with a truth that they can never abandon, unless a phenomenon like Humeira (Aisha), who is firmly attached to the earthly realm, is spoken to, bringing them back to the worldly domain or the Salutation recitation, which restrains this boundless love and anchors it in the waves of turmoil. Otherwise, the person who becomes bound to such love will prostrate and repeat “La ilaha illallah” so often that there will be no breath left for returning to the earthly domain.

The variety of Salawats provides this specific Dhikr with many properties. Just as every Salawat has meaning, its properties also change. For instance, someone who seeks spiritual development should find the name of their Lord and adapt their Salawat to it; otherwise, using the general Salawat will not elevate them spiritually. Some illnesses have multiple remedies, each suitable for a particular patient, and each illness must be treated with its corresponding remedy. Therefore, the variety of Salawats should not be considered as mere repetition without a specific and unique benefit. For example, reciting a Salawat of love towards an adversary who intends harm will soften their heart and lead them to respect the reciter.

Salawat is the only form of Dhikr that accompanies all other forms and has no separation from them, unlike other Dhikrs that may occasionally require a break or distinction.

Salawat can even be used in charms and magic, although benevolent words are not typically used in sorcery, because Salawat is a form of loving Dhikr that generates heat, and its range of efficacy is so vast and unlimited that it can even be applied in these areas. There are charms that are sealed with Salawat, which can only be undone by the powerful hands of the beloved saints.

Salawat is included in all supplications because it has the power to hold any prayer together. For success in any endeavor, one should recite Salawat at the beginning, middle, and end, as Salawat is included in the testimony (tashahhud) of the prayer.

Though Salawat is generally recommended and a common form of Dhikr, it is also a special form that accompanies every other Dhikr, and this is the marvel of this Dhikr, which, while being the most general, is also the most special. Of course, using it specifically with other Dhikrs requires personal consultation with an experienced teacher.

As for the quantity of Salawat, it is often recited in specific sets, such as one, two, five, or combinations like “two and one” or “three and two,” depending on the nature of the task, and the number is determined by the masters of Dhikr therapy. Certain specific tasks require a thousand Salawats. Reciting a thousand specific Salawats (not general ones) will be ineffective and burdensome for the reciter if it is not properly aligned with their purpose. A thousand Salawats are typically recited for very significant tasks, not for minor needs. Many people who make vows to recite fourteen thousand Salawats to fulfill their wishes are mistaken, and such vows should not be encouraged, as the large quantity often does not correspond to the person’s needs or humility. Combined Salawats are permitted only in rare cases, and anyone seeking to use Salawat to make a supplication should know its specific form.

One form of Salawat is known as “Salawat of fear,” through which the reciter instills fear in the hearts of their enemies. When Amir al-Mu’minin (Ali) was brought to the mosque with his head uncovered, he was respectfully returned, and during this moment, he used the recitation of Salawat.

Salawat can sever a person’s lineage, as mentioned in the verse: “Indeed, your enemy is the one cut off” (Qur’an 108:3). Salawat can also act as a protective shield and escort, and it is a remedy for illness and weakness. However, determining its efficacy in healing requires establishing special Dhikr therapy centers, with official approval from the relevant authorities, which is unfortunately not currently possible, especially considering that the medical and psychiatric fields dominate the country’s healthcare system and Dhikr therapy has no platform for serious discussion. Diseases that can be cured by Dhikr therapy will find their scientific and legal path in the centuries to come. The goal of this book is to lay the groundwork for future research in this area, with no expectation of immediate breakthroughs.

Unfortunately, the rich and high-caliber culture of Shia Islam has been obscured by the dominance of enemies, the ignorant, and the unqualified, and during the period of occultation, this content has been so polluted that only remnants remain. As a result, the secrets of the Salawat Dhikr are not yet a topic of serious inquiry.

The name (Allah) is my collective name, and the name (Ism) is my name of power. These two names are without dots, and the third name has a single dot, while the last name has a pair of dots. The combination of odd and even dots gives it a specific power, akin to the power that the name (Ism) holds. Just as the combination of the majestic name (Al-Rahman) and the beautiful name (Al-Rahim) forms a perfect and complete utterance, so too does this combination create a unique and powerful invocation, recognised as the “invocation of strength of the heart” and considered one of the best invocations for knowledge and spiritual awakening. Its power also affirms its use in breaking curses and complex spells.

(Bismillah ir-Rahman ir-Rahim) can be used in two ways: firstly, independently, as we have presented it in Volume Two of “Tafseer Huda.” Secondly, with a supplement and in conjunction with a related object, as explained in Volume Three of the same Tafseer, under the exegesis of Surah Al-Fatiha. All Surahs containing the Bismillah are considered as forms of the appended invocation of Bismillah.

When “Bismillah” is considered independently and expressed on its own, it constitutes a complete invocation. This is why it does not require a supplement or attachment, and this independent Bismillah is the strongest and the closest invocation to the Greatest Name, as numerous narrations suggest that Bismillah is the nearest name to the Divine Name.

The appended or compound Bismillah has a much longer chapter and is combined with many invocations, the most expressive of which are the invocation of Huwqala and the invocation “Ya Hayy Ya Qayyum.”

There is also a third use of Bismillah, which involves focusing on one of its constituent names. We have explained the use of these names in segments in Volume Two of “Tafseer Huda” in accordance with the corresponding lesson. For example, the invocation of Tahleel cannot be branched into another invocation; however, this developmental invocation can lead to a goal from any of its components. Someone seeking power and elevation would begin with the name (Ism), while one seeking dominion would choose the name (Allah). One who wishes to break a spell would call upon (Al-Rahman), and someone pursuing knowledge of monotheistic truths would rely on (Al-Rahim). These internal names can also be used in a compound internal formation.

When considering the complete name (Bismillah ir-Rahman ir-Rahim), it consists of names that are deeply connected to the heart and bring about openings. The use of this invocation unlocks locks and opens doors. The Bismillah is employed in three types of openings: “a basic opening,” such as finding a solution or recovering something that is lost; the “comprehensive opening,” which refers to entering into something, and the “destructive opening,” where something like a spell or curse is broken. Therefore, (Bismillah ir-Rahman ir-Rahim) serves as an effective tool for breaking curses and overpowering an enemy. It also enables one to overcome desires, impulses, and the tricks of the self. Anyone unable to control their sins and self-desires can seek help from (Bismillah ir-Rahman ir-Rahim) to avoid sin and achieve righteousness.

As its nature suggests, this invocation is frequently mentioned in narrations and is highly recommended for use.

An example of the opening power of this invocation is that someone who recites it today might, moments or days later, find a piece of knowledge suddenly revealed to their heart—knowledge that is a gift of this invocation. Even if they are unaware, the opening of this knowledge would not have occurred without the invocation. Without it, the piece of knowledge would not have settled within them, nor would they have recognized or understood it.

(Bismillah ir-Rahman ir-Rahim) carries the entirety of the Qur’an within it. In fact, the expert in this invocation can discover all of the Qur’an within it and distribute its verses to the five names contained within it. (In this regard, the letter “B” in Bismillah is one of the Divine names.)

When considering the four names within it, it forms a square. The practitioner of this invocation mentally or physically arranges these names as follows: (Bism) (Allah) (Al-Rahman) (Al-Rahim).

This square can be approached in two ways: as an “invocative” form and as a “numerical” (arithmetic) one. The numeric form is used in the outward spiritual journey, while the invocative form is employed in the inner journey.

Furthermore, this square can either be cyclical or static. The cyclical square has two forms: one where each side of the square contains one name, and this name can be repeated across all sides, or where all four names are represented on each side, repeated as necessary. In the static square, the names used do not repeat.

The cyclical square is used for creating protections and shields. A person who performs this cyclical invocation is protected, even if they are thrown into flames, submerged under water for hours, or lowered to great depths. Despite the difficulties they face, no harm will come to them. Those with spiritual authority use such invocations, for otherwise, their enemies would be relentless in trying to destroy them. It is through these cyclical invocations that they maintain their power and protection, for neither physical strength nor mental acuity can defend someone against the onslaught of those who oppose them.

The example of this can be seen in the case of Prophet Ibrahim, who was thrown into a fire by the tyrannical ruler, with the entire city’s population participating in this act, portraying it as a popular act. Yet he emerged from it unharmed. Those who are knowledgeable about these miraculous practices recognize the spiritual shield used to protect the Prophet.

Talismanic practices of the infallible Imams are also mentioned in some narrations; however, the full secrets of these practices remain concealed.

A person who performs this cyclical square invocation induces fear and dread in their enemies, rendering them unable to harm them.

The cyclical “Bismillah” is used both for protection and breaking curses, and it serves to bring clarity to the heart and insight into truths, fostering the acquisition of knowledge and strength of heart. The methods for using it must be acquired from spiritually advanced individuals. Otherwise, what is narrated in various traditions is more of a report on the powers of this invocation than a practical guide.

In the practice of writing the “Bismillah” in the square form, if the practitioner is spiritually capable, they may perform it internally without the need for writing. However, if they lack spiritual strength or wish to use it for others, they should write it on paper, stone, clean cloth, or skin, and place it in a sealed package or bury it in the ground, preferably near plants, or throw it into a flowing river or deep well, where it remains. In this form, it acts as a protection and shield, guarding the practitioner from harm and granting them longevity. If placed in a flowing river, it may be retrieved by an angel or divine agent, who will assist the practitioner when necessary.

The cyclical invocation is either performed sequentially or repeatedly. Writing each component of the “Bismillah” separately in a single instance is known as the sequential form. Repeating the full “Bismillah” in pairs is known as the cyclical form. Furthermore, the use of “Hu” (the Divine pronoun) can be employed in sets of three, five, or eleven, depending on the practitioner’s spiritual capacity.

This cyclical form can be a powerful talisman, capable of trapping or disorienting others. However, this practice should only be employed by those granted permission, particularly against those in open enmity with God or His allies, as mentioned in various religious texts, including the case of Prophet Khidr. This authority is only available to spiritual experts who have the required knowledge and permission.

The invocation of (Bismillah ir-Rahman ir-Rahim) consists of nineteen letters. It can be written in packets of nine, nineteen, ninety-one, or up to nine hundred and ninety-one (but not a thousand) to fulfill particular needs or requests. After the required number is recited, two units of prayer (Salah) can be performed.

This invocation, along with others, can also be incorporated into prayer, particularly in qunūt or prostration, without making the prayer secondary to the invocation.

We will continue to elaborate on the specific characteristics of the three internal invocations of Bismillah in subsequent sections. As this topic is explained in greater detail in our books “The Face of Love” and “The Knowledge of the Divine Names,” we will refer readers to those works for further exploration.

Through the practices outlined earlier, one can transform the invocation of (Allah) into a hidden invocation of the self. This invocation is structured around breathing; with each breath, it is repeated twice: once in the inhalation and once in the exhalation. This invocation is particularly useful for strengthening the heart and receiving insights, visions, and divine knowledge. The name (Allah) can be used alone or in conjunction with “Hu” or other suitable names.

The recitation of the tahlil (“La ilaha illallah” – There is no god but Allah) is of paramount importance. It is a remembrance that purifies the soul and conditions the heart. The tahlil is associated with the names of the beloved saints and the Master of the Martyrs, Imam Husayn, who created Karbala with this very remembrance. It should be used in moderation, for excessive usage of this phrase in a rhetorical form is not appropriate. As seen in the prayer text, it is mentioned only once in the tashahhud, and even then, it is conjoined with a declaration of the Prophet’s risalah and the affirmation of his divine servitude. Were it to stand alone in the prayer, the worshipper might find themselves dissolved in trials and tribulations. One who recites the tahlil must be tested, demonstrating through their patience in the face of adversity and their steadfastness in bearing hardship that God is indeed the only true existence, and that the universe is contained in Him alone.

From my early childhood, I remember that my father’s particular invocation was the tahlil. During the nights when my father slept while I remained awake, he would utter the tahlil in his dreams. The phrase “La ilaha illallah” had become inseparable from my father’s inner being, and undoubtedly, he must have spent a lifetime invoking this phrase to attain such a state. At that time, when I would hear him recite it, I was mesmerised. This inner invocation, I observed, was not present in many of those who occupied the heights of spiritual knowledge and its celestial realms.

The tahlil serves as a test of one’s legitimacy. One who recites this phrase for several months and is truly aligned with it will be considered ‘lawfully born’ if they accept the truth of God after it. However, if this invocation forces its way into a corrupt root, manifesting in contradictory notions, leading one to deny God, this person will have an issue with their very essence, which will trap them within the negative bounds of this invocation. Such a person should not venture into jurisprudence or the path of religious leadership, as one of the conditions for valid religious guidance is to be born of pure descent. This test, specific to the tahlil, cannot be achieved through other invocations, even those as significant as the bismillah.

The most important effect and quality of the tahlil is its impact on the inner self, purifying the soul, cleansing the heart, and elevating the faculties of the intellect, heart, and spirit. To elaborate: the soul is drawn to desires, the intellect seeks knowledge and wisdom, the heart seeks spiritual understanding, and the spirit, which is the true heart, leads one to pure love and divine authority. The soul, being a tool of desire, contrasts with love, which requires no tools. The relationship between a husband and wife, grounded in the soul’s desires, revolves around physical intimacy, whereas the relationship between parents and children, or between a teacher and student, is based on mutual affection and love, needing no physical tools. The highest form of love is that between the Creator and His saints, requiring no intermediary. The tahlil is effective across all these inner levels, providing nourishment and strength to the heart and soul. The recitation of La ilaha illallah in the earthly, dusty realm—where much impurity is entangled—provides the necessary fuel for one’s spiritual ascent, aligning the inner self, purifying it, and bringing clarity and sincerity of intention.

This invocation is particularly effective in removing distractions, negative thoughts, and mental whispers, purging the heart and mind of doubts, suspicious thoughts, and the influences of Satan. The recitation of La ilaha illallah cleanses the heart of all that defiles it, erasing the sediments of the soul and eliminating undesirable thoughts, particularly the impure mental imprints. For those who engage with this remembrance, it becomes the strength of their heart and the nourishment of their soul.

Another vital effect of the tahlil is its ability to strengthen the will. Those who struggle with weakness of will and are unable to carry out necessary tasks may find their strength renewed through the consistent recitation of the tahlil. Just as consuming glucose normalises the blood pressure of someone who has fainted, so too does the tahlil bolster the willpower of those who are overwhelmed.

This invocation is also effective in alleviating the sorrow resulting from calamities, disappointments, or unfulfilled desires. By reciting it, one can overcome various temptations, doubts, and delusions.

The tahlil is one of the secret invocations, and it can be recited in a manner that has no outward manifestation. However, the most significant of all these effects is that the tahlil attracts the special attention and favour of God to the one who recites it. It opens the path to divine inspiration, revelation, and witnessing, and can make one independent of earthly teachers, instead immersing the individual in the school of God Himself. Through this invocation, the lover can become united with the Beloved, learning directly from God’s guidance.

The recitation of La ilaha illallah grants the individual the power to resist committing sin. Those who are entangled in specific sins and are unable to control their errant desires can find the strength to combat these inclinations through the regular recitation of tahlil, gradually preparing their soul to avoid transgressions.

Furthermore, tahlil is like a talisman, breaking barriers both within the soul and in external realities. Thus, beyond its effects on the inner self, it is also effective in overcoming external challenges and difficulties. For instance, a person who is imprisoned can, through the recitation of tahlil, find a way to escape their confinement, metaphorically breaking down the walls of their prison. Similarly, tahlil can be used to overcome the oppression of an enemy, leading to liberation from their harm. Another external benefit of this invocation is its power to overcome worldly challenges, help settle debts, and remove calamities.

It is preferable to recite tahlil in prostration or as part of the post-prayer invocations. It is best to incorporate it in the form of one of the following phrases:

1. “La ilaha illallah haqqan haqqan, La ilaha illallah imanan wa tasdiqan, La ilaha illallah abudiyatan wa raqqan, Sajadtu laka ya rabb ta’abbudan wa raqqan, la mustankifan wa la mustakbiran, bal ana abduka al-dhalil al-miskin al-mustakīn.”
2. “La ilaha illallah wahdahu wahdahu wahdah. Wahdahu fi dhatihi, wahdahu fi sifatihi, wahdahu fi af’alihi, anjaza wa’adah wa nasara abduh.”

La ilaha illallah is one of the essential and constant invocations that should be recited every day in specified amounts. Just as essential foods (such as meat, bread, water, rice, and salt) must be included in the daily diet, so too should these primary invocations be consistently maintained. Abandoning them causes harm and disorder. The invocations of Huqalah and Istighfar are also among these primary invocations.

One who neglects the recitation of La ilaha illallah will suffer from a polluted heart, compulsive thoughts, hardness of heart, heedlessness, and a tendency towards sin.

The place where the invocation ( ختم) is performed is crucial, and it is more effective when recited in a cemetery, solitude, darkness, and during the night. Reciting it in public gatherings or in the presence of others is less impactful. The invocation is better concluded in seclusion, under the cover of darkness, and when alone. Reciting the invocation during times of distress or in desolate places, such as in the middle of the desert or under a blazing sun, yields better results.

Tahleel and Stones with Sacred Significance:
The invocation of “Lā ilāha illā Allāh” can be accompanied by stones of significant sanctity, such as agate, ruby, turquoise, garnet, pearl, and others. For instance, if someone is seeking an increase in sustenance, they can pair this invocation with turquoise; if the goal is tranquility or recovery from illness, the invocation can be paired with a pearl. These stones can be used in the form of rings, adding a special significance to the invocation, much like adding seasoning to food or tea.

These stones are also linked to the Tahleel invocation; that is, the invocation is inscribed within the stones over several months, creating an amulet. Such amulets may either carry a beautiful (Jamalī) or majestic (Jalālī) influence and can be used to increase wealth, bring about authority, or protect against enemies. In this context, some invocations are performed with stones.

Having an invocation linked with precious stones, often in the form of rings, depends on the intention and the desired outcome. For strengthening the heart, inner power, and knowledge, agate is recommended; for external power, ruby is appropriate; for spiritual clarity and rejuvenation, turquoise is advised; and for vitality, pearl is preferred. With this invocation, the stone or ring is consecrated and should be worn permanently, particularly when in a state of ritual purity (wudu). Among the stones available to me, I possess a ring that has been consecrated with the names of four hundred Imams, and not everyone can wear it as it is heavy. The value of this invocation is immeasurable. It is not permissible to wear this ring without permission.

Among stones, agate is the fundamental stone and should be kept. Agate is compatible with every invocation and individual.

Invocation with Water and Flowers:
The invocation of Tahleel can also be performed with water and flowers. If someone recites the Bismillah invocation with seawater, a protective shield (ḥiṣn) is created. However, this practice is quite demanding and requires specific expertise. For this task, one should sit by the water and complete the invocation.

As for the invocation with flowers, the invocation is recited over fresh, living flowers, which are then dried and ground. This powder can be used in food, tea, water, or yogurt. Consuming this mixture can enhance one’s ability to ascend to the heavenly realm and attain spiritual elevation.

Composite Tahleel:
There are numerous composite forms of the Tahleel invocation, as found in various narrations and teachings. These composite forms are generally more effective for most individuals than the simple Tahleel. They can be either monotheistic (Tawḥidī) or related to divine authority (Wilāyah), or sometimes a combination of both. Such composite invocations are primarily instructive and developmental in nature and are often recommended for weaker or ordinary individuals. Over time, these individuals will be prepared to engage in simpler invocations. The instructional and meditative aspects of composite Tahleel provide comfort to both the body and soul.

Composite Tahleel is very diverse. Although Tahleel is an inherent attribute, it can sometimes be combined with divine names or qualities in a state of distress. This type of combination is found in the Yūnusiyyah invocation. These composite forms can sometimes be negative, rather than positive. They can also be superficial, where the inner meaning is not considered, or they can be deeply internalized. In true divine combinations, sometimes divine names of oneness (Tawḥīd) are included, and other times, divine attributes of power (Jalāl) are emphasized. Understanding the attributes of these composite invocations is crucial for aligning them with the practitioner’s needs.

The variety of composite Tahleel invocations has been extensively documented, and further research is needed to gather and explain them comprehensively. Each of these combinations carries its own unique efficacy. A specialist in invocation therapy does not need to have experienced every combination, just as an herbalist does not necessarily use all remedies. The knowledge of these invocations is vital for those who need them, as improper use may harm both the practitioner and others.

Relation and Intention in Tahleel:
Tahleel is an invocation that can be understood in relation to the Divine, where the practitioner may focus on the Essence (Dāt), attributes (Ṣifāt), actions (Af’āl), or divine beauty (Jamal) or majesty (Jalāl). When saying this invocation with the intention of focusing on the Essence, one may experience complete annihilation (fanā). This intention can be very intense, and it may lead to death in some cases. Reciting Tahleel with the intention of focusing on the Divine’s majesty can be powerful in overcoming adversaries. However, if the practitioner is not aligned with the truth, the effect of this invocation may revert back to the practitioner, which can result in harm, akin to making an unjust curse.

Those who are struggling with limited sustenance and seek financial relief can recite this invocation with the attribute “Razzāq” (Provider). Those seeking inner power can recite it with the attribute “Qādir” (Able) or “Qayyūm” (Sustainer). The use of names like “Fātiḥ,” “Fattāḥ,” “Muftāḥ,” and “Miftāḥ” can be beneficial for liberation from troubles or recovery from illness.

The Three Crucial Invocations for Spiritual Progress:
For healthy spiritual development, three important invocations should be constantly practiced. These invocations, following Bismillah and Salawat, are essential and foundational for anyone on a spiritual journey, ensuring both worldly and spiritual well-being. When internalized, these invocations serve as nourishment for the soul. These invocations should be used continuously, whether in sleep, wakefulness, prayer, or in daily activities.

These invocations are as follows:

1. “O Allah, grant me success in what You love and are pleased with.”
2. “O Allah, never leave me to myself, even for the blink of an eye.”
3. “O Allah, make the outcome of my affairs good.”

These invocations ensure the practitioner’s focus on the Lord’s will, leading them to be satisfied with whatever God deems best. “Success” in this context refers to the alignment of all events and causes to fulfil a task in the shortest possible time.

Although the universe operates in a collective, interdependent manner, these personal invocations are designed for each individual, acknowledging that everyone has a unique destiny. Therefore, these personal invocations are not acts of selfishness.

With these invocations, the practitioner is guided to follow the path that God loves and desires, regardless of personal desires or the approval of others. They aim to seek the pleasure of God, not their own, and this is the ultimate salvation—even if their life involves imprisonment, illness, or being subjected to the hostility of enemies.

The pursuit of God’s pleasure is difficult, requiring the abandonment of selfish desires. Very few individuals can truly enter the realm of Divine pleasure, and even fewer can reach the level of Divine love and affection.

The first invocation, “O Allah, grant me success in what You love and are pleased with,” encompasses everything—whether joy or hardship, with hardships more often manifesting. These hardships might include imprisonment, illness, martyrdom, or loss. Which gambler has the courage to wager everything, accepting complete loss, and yet be undeterred?

These invocations are deeply powerful. Who among us can raise their hands before the Divine and say: “O Lord, do with me as You wish, regardless of my desires!” God responds earnestly, and who will not tremble before such a challenge?

The second invocation reflects the most crucial moment in the journey of the soul—the moment when the practitioner seeks refuge in God, seeking to be protected from self-will. A single moment of heedlessness can lead to destruction, as one could forsake all their efforts, as in the case of fasting in Ramadan. Even if one performs the correct actions, their inner intentions may nullify their efforts.

The third invocation speaks to the final moment—the decisive moment that determines the success or failure of the soul. This invocation emphasizes seeking a good ending, for the final outcome of a person’s journey is uncertain until the very end. One may live in virtue for years but fail in the final moments, while another may experience a dramatic transformation at the end of their life.

Moreover, as the Qur’an states:

“Every soul shall taste death, and you shall be repaid in full on the Day of Judgment. Whoever is removed from the Fire and admitted to Paradise has indeed succeeded; and what is the life of this world except the enjoyment of delusion?” (Qur’an 3:185)

Thus, true success is determined by the final outcome, and it is in the final moments of life that one’s fate is sealed.

The value of a person’s earthly character, regardless of what it may be, ultimately lies in their final moments, in the time of death. It is in this moment that the value of the entire earthly life is determined:

“Do not rely on action, noble one, for from the beginning of time, what do you know of what the pen of creation has written in your name?”

A lifetime of worship and servitude, when accompanied by deprivation in this moment, is rendered null. If such a person enters hell, they have neither enjoyed the pleasures of this world as worldly people do, nor are they counted among the people of the afterlife. They carry the regret of both this world and the next. On the other hand, a lifetime of ingratitude and rebellion can be redeemed by the grace of servitude, repentance, and eventual salvation. Two brothers may exist, one a believer and the other among the scoundrels and evildoers; yet, at the end of their lives, one may, in a single night, grow weary of his wickedness, turn to the mosque, while the other, tired of his worship, may incline towards sin. The angel of death comes to take their souls as they each step out from their rooms, one with rebellion in his heart and the other with submission and obedience to God. In this way, one who has led a life of purity may, due to a change in intention, find himself afflicted with regret, misfortune, and evil, while the other, having lived a life of corruption and sin, finds redemption due to a shift in intention and thus becomes fortunate, blessed, and saved in the end. This is similar to how an invalidating intention can break a fast.

Such a parable was once told to me in my childhood by my father, whose blessed soul rests in peace.

The final salvation must solely be sought from God, as it is in His exclusive domain, and beyond the control of the servant. In the first supplication, the servant asks God for the grace to perform an act that pleases Him, and the servant’s effort is involved in both this and the second supplication; however, in the third supplication, the servant has no active role, and here lies greater purity, for the term “amri” refers to the divine will itself, without any human desire involved. Therefore, the term “amr” is used, indicating that salvation is not within the grasp of the servant but depends on divine will, fate, and the collective cosmic order.

These three supplications must be made consistently in every situation, as they bring about both joyful and sorrowful events on the spiritual journey toward God.

The Recitation of Istighfar (Seeking Forgiveness)

After reciting salutations (Salawat), one must recite Istighfar alongside praise (Tahmid). Istighfar is a supplication of creation, expressing regret for shortcomings, negligence, weakness, and failures. Forgiveness here refers to one’s seeking refuge in the divine grace.

The true meaning of Istighfar in this context is humility and submission to God, and such Istighfar leads to the removal of sins. It is not merely about uttering the words of forgiveness, while still remaining entangled in sin, for such actions amount to mockery of the Divine.

A person who recites Istighfar has their sins washed away from the slate of their soul. The heart, once covered with the grime of sin, emerges pure, and its newfound clarity makes it shine like a star in the heavens.

Istighfar causes the servant to bow down in humility before the Lord. A person who recites Istighfar daily prunes the tree of their soul, shedding its worldly desires.

A person who does not recite Istighfar during the day finds their soul becoming hardened, savage, and violent. Such a person does not find joy in religious rituals, attending prayer gatherings, or welcoming the blessed month of Ramadan, and instead falls into a state of heedlessness that breeds savagery and callousness.

Just as failing to recite Istighfar accumulates the filth and darkness of the soul, overusing it inappropriately weakens the individual, leading to degradation and loss of dignity. To avoid the harmful extremes of excess and deficiency in this supplication, one must maintain a variety of invocations; otherwise, a monotonous approach in any matter becomes dangerous, harmful, and eventually repulsive. Therefore, if one recites Istighfar in one prostration, they should recite praise in the next, or if they devote ten minutes to reciting a creation-oriented prayer, they should dedicate the next ten minutes to a divine invocation to maintain balance between earthly and heavenly supplications.

When using the supplications of Istighfar, they should be accompanied by divine invocations so that the humility produced is directed toward God, not toward His servants, which would be inappropriate. The servant must be a manifestation of the Divine’s beauty and majesty, not a suffering and unfortunate individual.

Along with Istighfar, one must also recite Salawat, the primal, continual supplication that serves as an “antibiotic” for all other prayers.

When seeking forgiveness, the heart must be fresh and full of vitality. Even the Prophet Muhammad (peace be upon him) recited Istighfar seventy times a day. Everyone, regardless of their stage or level of perfection, is a manifestation of divine will and creation and must acknowledge this with supplications related to their creation.

Istighfar is the initial step before repentance, as it is part of the process of turning back to God. To repent, one first seeks forgiveness by saying “Astaghfirullah” (I seek forgiveness from God), and then follows with repentance by saying “Atubu ila Allah” (I turn to God in repentance). These two supplications act as separate remedies, and their sequence is crucial.

The recitation of Istighfar, a lighter form of Tasbih (glorification), is meant to address the personal shortcomings that come with one’s creation. The phrase “Astaghfirullah wa atubu ilayh” mirrors the humble position of creation, acknowledging personal flaws and limitations, while Tasbih is devoid of any personal sense of “I” or ego and directs glorification solely to God.

For those at higher levels of perfection, Istighfar can transform into Tasbih, emerging beyond mere action into a state of pure submission to God.

At lower levels of perfection, however, one may still struggle with a sense of self, seeking forgiveness not from arrogance but from a state of weakness and sinfulness. Such individuals, through their utterances of Istighfar, do not emphasize their ego; rather, they acknowledge their frailty and repentance.

Persevering in the recitation of Istighfar lightens the soul, softens the heart, and reduces the tendency to sin. It has the power to repel affliction, misfortune, and evil.

Among the essential sustenance for the soul is Istighfar. No matter what actions the soul undertakes, it remains affected by the limitations of earthly existence. The supplication of Istighfar (Astaghfirullah) provides a covering for these limitations.

Seeking forgiveness from God through Istighfar is a daily necessity. Those who neglect this practice become heedless and detached from the blessings of grace.

Praise (Al-Hamdu) and its Significance

The utterance “Al-Hamdu Lillah” (All praise is due to Allah) is the most complete form of remembrance, encompassing both gratitude and praise. The Qur’an, immediately following the phrase “Bismillah al-Rahman al-Rahim,” uses “Al-Hamdu Lillah Rabbil Alamin” (Praise is due to Allah, Lord of the worlds). The secrets and mysteries of this praise are elaborated in the third volume of “Tafseer Huda.” The praise is a form of remembrance that signifies completeness and perfection. It includes all the qualities of the divine attributes of Allah in their entirety.

Praise (Hamd) is a general term that can refer to both blessings and non-blessings. It is essentially a beautiful commendation that does not come as a result of any exchange or expectation. This praise is due to a being who possesses both will and choice. However, since Allah is never separate from His creation, every praise, even for those phenomena that lack will and choice, ultimately returns to the praise of the Divine being. All phenomena, as acts of Allah, reflect His attributes and, as such, are worthy of praise, as expressed in the phrase “Al-Hamdu Lillah ‘Ala Kulli Haal” (Praise be to Allah in all circumstances).

Creation, in its entirety, is dependent upon Allah and thus must praise Him in order to acknowledge the blessings received from Him, and to properly fulfill the remembrance of His role in creation. Alongside the praise, one must also seek forgiveness, which emphasizes the created aspect of existence that we have previously discussed.

The remembrance of praise is one of the highest forms of dhikr, and its significance is so great that it is narrated that “Allah hears the one who praises Him.” The importance of the phrase “Al-Hamdu Lillah Rabbil Alamin” lies in its completeness. Saying it four times every day and night has been recommended as an expression of gratitude for the day and night. We have explained the meaning of this remembrance, which embodies the perfection of praise, in the “Tafseer Huda.” There, we mention that this remembrance signifies that all created phenomena are worthy of praise and that all praise is ultimately due to Allah. This act of remembrance, which is complete in every sense, brings strength, power, purity, and health. It is highly beneficial for calming the nerves, eliminating hypocrisy, and reducing the weakness of the soul.

The value of remembrances is not determined by their length, but by their quality, depth of meaning, and the essence they embody. Many lengthy remembrances may not reach the level of a simple “Al-Hamdu Lillah.” This phrase encompasses the entirety of the world and humankind, as well as Allah Himself.

The remembrance of praise is an eternal and non-temporal dhikr; no situation, not even the peak of the spiritual journey, can alter it. In contrast, some other remembrances may lose their meaning or relevance as an individual’s spiritual level increases.

Praise is the comprehensive and foundational remembrance in the practice of dhikr. This means that any action, to be complete, must include praise. One must acknowledge Allah’s praise for every good deed, as He is the One who grants the ability to perform it. Without this acknowledgment, one may experience a loss of divine grace, just as individuals express gratitude to each other for acts of kindness, such as receiving bread or a bottle of water. In this context, the ability to praise itself is a divine gift, and this sequence continues with praise being given for every good thing.

Praise can take various forms. Some expressions are longer, while others are more succinct. It can be difficult to recite lengthy praises at the beginning of every task; therefore, it is recommended to use a shorter, simpler phrase such as “Al-Hamdu Lillah ‘Ala Kulli Haal” (Praise be to Allah in all circumstances). This phrase encompasses all phenomena, actions, and situations, affirming praise for everything. The phrase “Kulli Haal” (all circumstances) includes everything, leaving nothing out. Thus, the praise is directed not only to one’s own actions but also to the actions of all other created beings, resulting in praise for all actions and creations of Allah. Such a person sees no flaws in Allah’s creation and respects all His creatures, similar to someone who shows affection to a child because of their father. A person who is truly devoted to praise perceives the divine in all phenomena and always keeps His generosity in view. One who is dedicated to praise cannot harbour animosity in their heart. They are in a state of “inability to praise,” which is the state of a broken heart, wherein Allah resides. Allah desires a heart that is broken. Someone who performs an action and then becomes self-absorbed, claiming that they were the one who did it, is ignorant. The saints of Allah remain in a state of inability, offering pure praise. Every good thing comes from Allah.

A brief conclusion: “Kullu min ‘Indillah” (All is from Allah). Every good thing is a gift from His grace. All “I”s exist, but the “I” is merely a manifestation of the Divine. The entire world is praise, and every praise is an expression of love. Every particle and phenomenon of existence is entirely a reflection of Allah’s perfection, as it expresses His divine word.

One who is heedless of Allah’s praise is spiritually bankrupt, regardless of how wealthy they may be in worldly terms. They are an individual trapped in the creation, suffocated by their own ego, with a layer of misery covering the decaying skeleton of their self-importance. One who neglects praise of Allah and does not engage in it is spiritually defeated and stuck in the mud.

The function of praise is to liberate actions from sterility and fruitlessness. In societies where Allah’s praise is absent, people may be working tirelessly, but confusion, dissatisfaction, and failure abound. Their lives are perpetually filled with unmet needs, and they remain unsatisfied with their lives and efforts. For success, victory, support, and well-being, praise is essential.

At a minimum, one must direct their attention to Allah. Attention to Allah is a focus and connection to Him. One can also make praise a habitual practice by saying “Al-Hamdu Lillah ‘Ala Kulli Haal” (Praise be to Allah in all circumstances). The phrase “Kulli Haal” is implied and has been omitted in the expression, as it is understood by the listener. From a grammatical perspective, it carries the sense of an understood phrase “Ma Ya’lam” (What is known).

At the very least, praise should be remembered at certain moments during the day and night. For instance, it is recommended to express praise during the morning and evening times. A minimum alternative is to mentally acknowledge the essence of praise without uttering it aloud. For remembrance, it is not necessary to use specific words; it is sufficient to engage in remembrance mentally, intellectually, or through actions, much like a silent understanding in transactions. Remembrance is not like prayer, where the recitation of specific words is required.

In addition to making praise general, or dedicating certain moments for praise, one can elevate the practice of praise to a higher state. In such cases, an individual, with will and determination, sits in prayer, gathers their focus, and praises Allah with great mindfulness.

The remembrance of praise purges polytheism, hypocrisy, egoism, and arrogance.

Tasbih: The Best Practice for Consoling the Soul and Subduing Its Desires

Tasbih is the most effective practice for soothing the soul and reducing and controlling its desires. It is a weapon that crushes and expels the desires, limiting and controlling the animalistic side of the self, thereby granting mastery and oversight over one’s own soul.

B: Intentional Completion of Tasbih with High Numbers

Tasbih in large quantities can be recited in sets of seventy, one hundred, one hundred and ten, one hundred and twenty, one thousand, one thousand and one hundred, and even up to twelve thousand and fourteen thousand. This can be done without a specific intention, simply as an act of remembrance of God. Reciting a high quantity of dhikr burns the soul’s desires and rebellious tendencies, granting the individual the power to restrain and manage them.

C: Completing Dhikr for Others

Tasbih can be recited with the intention of dedicating it to others. One may recite it for the sake of others, such as for one’s parents, religious authorities, teachers, and those who are worthy of respect. The number of repetitions may vary, whether few or many, for those who hold high esteem in one’s life.

D: Combined Completion of Tasbih

“Subhan Allah” can be combined with various other names and phrases. The four tasbihs are a perfect example of the most complete and beneficial tasbih. The combination of “Subhan Allah” with other phrases makes it more profound. This practice is particularly beneficial for individuals who are isolated, imprisoned, or scholars who are confined to their homes, unable to receive visitors. Through such isolation, they are able to engage deeply in dhikr and contemplation, with God’s grace. This isolation, caused by enemies and adversaries, can provide an opportunity for spiritual growth.

E: Completion of Dhikr Following Tasbih or Its Fundamentals

This completion involves combining tasbih with other specific phrases. One example is the combination of tasbih with the famous Yunus invocation: “Subhan Allah, la ilaha illa Anta, Subhanaka inni kuntu min al-zalimin.” The recitation of tasbih can also be concluded at the end of this invocation.

One who lives by tasbih and derives sustenance from it can transcend ordinary human existence, gaining dominion and engaging with the phenomena of the world.

F: The Circular Completion of Dhikr

In the circular completion, tasbih is recited in sets of three, or other numbers, using either the phrase “Allah” or the pronoun addressing God (Subhanak) or referring to Him in the third person (Subhanahu). The completion of such recitations can sanctify the individual, provided they possess lawful sustenance, purity of heart, knowledge, and awareness. The strength and efficacy of tasbih depend greatly on the knowledge and purity of the individual. The tasbih of an ignorant person will be vastly different in terms of power and effectiveness compared to one of profound knowledge.

It is important to note that while the frequent use of specific dhikrs resolves many spiritual issues, it can also have physical and natural consequences. Thus, one should not be reckless in its usage, especially if they are not prepared to endure the associated hardships.

The Tasbih of Lady Fatimah (AS)

The Tasbih of Lady Fatimah (AS) is a powerful and constant dhikr, and it has been greatly recommended. The order of this dhikr is as follows: Allahu Akbar 34 times, Alhamdulillah 33 times, Subhan Allah 33 times. This particular dhikr carries a profound spiritual significance, as it is associated with Lady Fatimah (AS), which reflects its esteemed position. Shia Muslims approach this dhikr with great reverence, diligence, and sensitivity. Its spiritual value is so immense that it is said that the saints of God should not go a day without reciting it.

One who does not recite Lady Fatimah’s dhikr shows signs of hypocrisy in their heart. This hypocrisy is not necessarily intentional but could be due to heedlessness. Most people who neglect this dhikr suffer from unintentional hypocrisy, though their spiritual connection to the family of the Prophet (Ahl al-Bayt) still remains.

This tasbih is not limited to the post-prayer supplications but can be recited at any time, even while in motion. It is among the heaviest of dhikrs.

One of the effects of this dhikr is that it empowers an individual to withstand sinful environments and resist committing wrong actions. Those who are afflicted with heedlessness or prone to sin may find that with persistence in this dhikr, they gain the strength needed to control their desires, avoid misdeeds, and transform their lives from a state of spiritual decay into a flourishing garden of obedience to God.

This dhikr softens the heart, provided the necessary spiritual conditions are met, and ensures that the soul is protected from demonic influences, instead attracting angels’ presence and support.

The Four Tasbihs

We previously mentioned that “Subhan Allah” is a permanent dhikr that should be recited daily. This dhikr can be used both individually and combined with other phrases. The most important combination is the Four Tasbihs. The Four Tasbihs hold such importance that they are considered the equivalent of Surah Al-Fatiha, and in the third and fourth units of prayer, they are recited in place of it. Thus, the Four Tasbihs replace Surah Al-Fatiha and bear its virtues.

If one neglects to recite the Four Tasbihs throughout the day, even during prayer, they may face the consequence of spiritual deprivation and distance from God. The significance of this dhikr is so great that it is recommended to recite it during certain times, such as during the prayer of a traveler or the morning prayer.

The Four Tasbihs — “Subhan Allah, Alhamdulillah, La Ilaha Illa Allah, Allahu Akbar” — form a complete and powerful collective remembrance. If recited together, they encompass the meanings of countless other dhikrs.

The Yunus Invocation

The Yunus invocation is a powerful and constant dhikr that comes from the Quran:

“(And [remember] the man of the fish, when he went off in anger and thought that We would not decree upon him, and he called out within the darknesses, ‘There is no deity except You; exalted are You; indeed, I have been of the wrongdoers.’ So We responded to him and saved him from the distress. And thus do We save the believers.)”

This invocation is a combination of the invocation of God’s Oneness and the recognition of one’s own wrongdoing. It is a dhikr that combines both a proclamation of God’s majesty and an acknowledgment of human failure.

The significance of this dhikr is profound, as it is believed to provide relief from difficulties, confusion, and insufficiency. It was a key part of Prophet Yunus’ (AS) rescue from the depths of despair, making it particularly powerful for those in distress. It is believed that regular recitation of this dhikr can help remove obstacles and purify the soul, preparing it for alignment with divine truths.

This invocation should be recited with consistency, especially in difficult situations, as it has the potential to relieve hardships and enable one to overcome spiritual and material deficiencies. It is especially recommended during times of purification and personal reflection.

What is important in the recitation of the Yunusian invocation is the earnest effort to fully complete it. This means that one should pay attention and make the effort to recite the invocation correctly, maintaining its specific numbers, at the right time, and regularly. For example, it should be recited for forty days or forty times in a single gathering with sincere intent and dedication. In doing so, one should not be negligent or habitual in its recitation. The Yunusian invocation should not be recited casually. Unlike other invocations such as the Salawat or the Huwqala, which can be recited in any state, the Yunusian invocation requires specific care and attention. It should be recited in positions such as prostration or qunut, and with full ritual purity. Moreover, one should make an effort to recite it alone, in solitude, and under the night sky.

It can be recited in various numbers—forty thousand, four hundred, forty, seventeen thousand, seven hundred, one hundred and seven, seventy-seven, seventy, or in groups of seven, depending on the characteristics of the individual reciting it. In other words, the number four or seven should appear in the recitation in some way, and what matters is that the effectiveness of the invocation is tangible and experienced by the practitioner, and it should be recited in a number that makes its effectiveness felt. The right number for reciting the invocation, as well as the time, place, and state, is discovered through experience and practice. For instance, one should observe whether reciting it in prostration brings one closer to God, or if reciting it during qunut or beneath the sky or in a secluded place is more effective, even if it is not specifically under the sky.

Making this invocation effective comes through practice. The people of knowledge have their own practices for invocations, and they discover the states and characteristics involved in the acceptance of these invocations through experience. This is why the Yunusian invocation has been prescribed in different ways by various masters, as it has proven effective for each one in a manner specific to them, with a particular number. The practitioner should select the practices that will make the invocation effective for them, avoiding a superficial, ritualistic, or stereotypical approach to the recommendations. Moreover, it is important not to allow fatigue or weakness to set in during the process of making this invocation effective, and to fully observe the conditions that facilitate its acceptance.

After making this invocation effective, the key is to be able to internalize it and become intimately familiar with it, so that the practitioner becomes as attached to the invocation as the invocation is to them.

In the use of this invocation, more important than anything else is to recite it without seeking worldly benefits or desires but for spiritual strength, inner closeness, and to draw nearer to God. For this purpose, it should be made a constant and internal practice, recited in private. It is permissible to recite it aloud in private, but for proximity to God, it should not be recited publicly or frequently. As previously mentioned, it should be recited in seclusion, in solitude, under the night sky, and during prostration. Eventually, one can shift from the prostration position to reciting it while seated in the Tahrib position (cross-legged). It is important to sit upright and stable during recitation, not with the legs stretched out or sitting in the two-legged position.

This invocation, with these specific qualities, nourishes the soul, strengthens the heart, and grants spiritual insight, inner strength, and dignity. The blessings and goodness of such an invocation are so abundant that the practitioner will become free from every need, never lacking or feeling helpless, and will be free from any sense of deficiency, becoming self-sufficient and rich. In fact, the practitioner will rise to such spiritual greatness that all needs will be lifted from them, and they will no longer be in need of anything.

If someone struggles to recite the invocation correctly with all its prescribed conditions, they can use the general Yunusian invocation in either a public or private manner, even while commuting, as long as it does not become a mere tongue habit or habitual recitation. It should still be done with conscious intent and focus.

This invocation appears in three parts: (La ilaha illa Anta), (Subhanaka), (Inni Kuntu Min al-Zalimin). These can be recited in groups of three, especially in prostration or Tahrib position.

Each of these three parts can be recited individually or combined, for example: (Subhanaka Inni Kuntu Min al-Zalimin).

The inner recitation of this invocation can be either explicit or implicit.

Reciting this invocation often does not harm, as long as it does not interfere with obligatory duties or cause harm to others.

The Endings of Sanctification

Reaching the attributes of the Divine is immensely difficult, and this remembrance is intended to eliminate attributes, which is an even more challenging task. This remembrance is the invocation of angels, prophets, saints, and those who have attained the final stage or have reached the utmost degree, so it is not suitable for ordinary or average individuals who are merely focused on eating, walking, sitting together, being content, and seeking comfort. The remembrance of sanctification is appropriate for closeness, solitude, and unity; thus, due to its weighty content, only a few endings have been prescribed for it.

This remembrance is not used alone; the name “Subbūḥ” precedes it to alleviate its heaviness.

Sanctification is an intentional invocation through which one seeks Divine proximity, the closeness of the Lord, ascension to the heavenly realm, and communion with the angels. This intention is very heavy, so it should be used sparingly—only in moments of inner purity and with full external purity. If this remembrance is used recklessly or excessively, it disrupts a person’s material nature and, while it leads to spiritual isolation, it can cause confusion and destruction, bringing unbearable difficulties. For ascension and flight, one should not distance oneself so far from the material realm that returning to it becomes impossible.

The remembrance of sanctification is recited in groups of five, each comprising five repetitions. It is especially potent when recited before sleep, in seclusion, or in water—whether in a bath, pool, river, or sea.

The prescribed endings vary between odd and even numbers. The remembrance consists of five phrases: “Subbūḥ,” “Quddūs,” “Rabbunā,” “Wa rabbul-malakā’ika,” and “Wal-rūḥ.” The first phrase is recited once, the second twice, the third three times, the fourth four times, and the fifth five times. Then, starting from the second phrase, this pattern is repeated until the fifth phrase is recited five times alone, forming a combined remembrance that grants the practitioner great power. It also opens the person’s inner faculties and grants them wisdom on how to use this remembrance. Of course, for such a remembrance, permission is required, and the general public may only recite “Subbūḥ Quddūs” sparingly and in the prescribed combination.

This remembrance should be recited “one by one,” “one by three,” or “three by one” and not excessively, as this would be harmful and lead to uncontrollable, destructive, and distressing effects—sometimes even causing mental disruption. It should be recited with full purification and at an appropriate time, such as midnight on a Friday, during the Eids of Fitr or Adha, or on the nights of revival (Qadr) or Friday afternoon. It must be done with a specific intent to attain Divine proximity and spiritual purity, in a state of serenity, while having performed ablution and prayer, facing the Qibla, and in the darkness of night, preferably in a secluded place, free from the distractions of a full stomach. This remembrance is not for casual use in public spaces or during everyday activities. If someone recites it publicly or in the presence of others, it can bring them into difficulty, as this remembrance has a transformative effect on the surroundings, leading to strife and division among those present.

For such a remembrance, the space, conditions, time, place, and the state of the practitioner must be entirely appropriate. It is better to recite it during prostration or in prayer, where the conditions align properly.

Understanding the side effects of divine invocations is a complex discipline, much like understanding the side effects of physical medicine. Some of the harmful effects of medicines remain hidden for years and are only revealed through extensive research and experience. Divine invocations are similar in this regard, and indiscriminate use without understanding their characteristics and context is dangerous.

The Hidden Treasures of Spiritual Remembrances in the Long Surahs

The lengthy surahs of the Qur’an, such as Surah al-Baqarah and Surah Āl ‘Imrān, are places where spiritual treasures of remembrance are hidden. These surahs contain large and rare islands of these kinds of invocations, invocations that contain the essence of all existence. These invocations are perpetual, and anyone who attains their characteristics can never be freed from them, living perpetually with them. Such invocations erode the worldly facade and prestige of the individual, leaving them with nothing but constant sorrow. It is akin to someone who is continually beaten, unable to escape the pain and grief.

The Last Two Verses of Surah al-Baqarah

The following verses are invocations that deny worldly desire and lead to immediate closeness, stripping away all material aspects of the individual and leaving them in a state of constant yearning and repetition of “Our Lord”:

(The Messenger has believed in what was revealed to him from his Lord, and the believers have believed. Each one of them has believed in Allah and His angels, His books, and His messengers, saying, ‘We make no distinction between any of His messengers,’ and they said, ‘We hear and we obey. Grant us Your forgiveness, our Lord. To You is the final return. Allah does not burden a soul beyond that it can bear. It will have [the consequence of] what [good] it has gained, and you will bear the consequences of what [evil] you have earned. Our Lord, do not take us to task if we forget or make a mistake. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and do not burden us with that which we have no ability to bear. And pardon us, and forgive us, and have mercy upon us. You are our protector, so give us victory over the disbelieving people.**

The Six Verses at the End of Surah Āl ‘Imrān

At the end of Surah Āl ‘Imrān, there are six related verses that form a distinct package of invocation:

(To Allah belongs the dominion of the heavens and the earth, and Allah is capable of everything. Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, are signs for those of understanding. They who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], ‘Our Lord, You did not create this in vain; exalted are You above such a thing. Then protect us from the punishment of the Fire. Our Lord, indeed, whomsoever You admit to the Fire—You have disgraced him, and for the wrongdoers, there are no helpers. Our Lord, indeed, we have heard a caller calling to faith, saying, “Believe in your Lord,” and we have believed. Our Lord, forgive us our sins and erase from us our misdeeds and take us to Yourself in the company of the righteous. Our Lord, and give us what You have promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in [Your] promise].

These six verses form a distinct set of invocations, particularly appropriate for those who are engaged in spiritual training. It is not for beginners and should be recited with guidance from a seasoned spiritual guide.

Dua Kumayl and Nadbah

Dua Kumayl is a spiritual sustenance for the Commander of the Faithful, Imam Ali, and those who have reached the pinnacle of spiritual mastery—not for ordinary or average individuals. Imam Ali, with such sustenance, moved mountains in battles like Khaybar. It is not appropriate to recite such a heavy prayer all at once. Even worse, some, dissatisfied with this prayer, add their own words and turn it into a performance with chants and music, which degrades its sanctity.

Dua Kumayl, like all deep invocations, should be broken down into segments and recited over time. Reciting the entire dua in one sitting is similar to consuming an entire bottle of syrup meant to be taken in spoonfuls. Those who recite it all at once without understanding its weight are spiritually harmed. This dua should be recited with humility and in a state of submission. Any practice that turns these sacred prayers into loud performances weakens the spirit.

Ziyarat Ashura

If an ordinary person wishes to recite Ziyarat Ashura regularly, they must divide it into sections and recite each section over an extended period. Repeating it excessively in a short time will cause spiritual hardness, making the practitioner harsh in dealing with others. Reciting this prayer for worldly goals is not permitted.