The Knowledge of Remembrance / Volume Three

The Knowledge of Remembrance / Volume Three
(With His Eminence’s Blessings)

Hadrat Ayatollah Al-Uzma Mohammad Reza Nekounam

Heading: Nekounam, Mohammad Reza, 1327-
Title and Author: The Knowledge of Remembrance / Volume Three / Mohammad Reza Nekounam
Publication Information: Islamshahr: Sobh Farda Publications, First Edition: 1401
Physical Description: 3 volumes
Cataloging Information: FIPA
ISBN: 978-964-2807-042
Subject: Remembrance — Effects of Remembrance
Dewey Classification: 77/297
National Bibliography Number: 3691352

The Knowledge of Remembrance (Volume Three)

Author: Hadrat Ayatollah Al-Uzma Mohammad Reza Nekounam (May His Blessings Last)
Publisher: Sobh Farda
Edition: First
Year of Publication: 1401
Print Run: 5000 copies
Price: Rial
Location: Tehran – Islamshahr – Nasimshahr – Vahijeh Abad
Postal Code: 3769138575
Distribution Center Phone: 025-3290-1587
Website: www.nekounam.ir
ISBN: 978-600-7732-07-6

Chapter Five: Generalities of Remembrance Practice

The Importance of Remembrance Practice

Remembrance is the food of the soul and sustenance for the inner being. It provides strength and energy not only to the soul but even to the body. Certain types of remembrance, such as the name of the Lord, create spiritual nourishment and reduce the appetite for physical food. A person who has no divine remembrance will become insatiable and prone to overeating. Remembrance is the nourishment of the soul, and a soul deprived of remembrance experiences deprivation and hunger. Just as the body needs oxygen, water, and food, the inner being needs spiritual nourishment and a focus on God, sustaining from the Almighty.

Remembrance can strengthen and calm the soul, alleviating stress, anxiety, and psychological deficiencies such as doubt and uncertainty. It is the call of the heart, entering the center of emotion and feeling, and through the heart, it connects to the Almighty. As God says: (فَاذْكُرُونِي أَذْكُرْكُمْ) [1] (“Remember Me, and I will remember you”). Remembrance is the attention to the Almighty and the means to find and reach Him.

The phrase (فَاذْكُرُونِي أَذْكُرْكُمْ) appears only once in the Qur’an, with its implication being that remembrance is a universal act ensuring all-encompassing blessings and assistance from the Almighty. Forgetting to remember God can lead a person to premature death or severe, irreparable damage depending on their spiritual state. However, the person who remembers God attracts sufficient sustenance and does not suffer from deprivation or early death. The Qur’an affirms:

(وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى) [2] (“And whoever turns away from My remembrance, indeed, he will have a difficult life, and We will raise him on the Day of Judgment blind.”)

For one who forgets God, especially through neglecting the Qur’an — the highest form of divine remembrance — life becomes narrow and filled with hardship.

Remembrance is a divine shield and refuge. One who does not remember God is vulnerable to the harm of both human and jinn adversaries, including the destructive influence of devils. A soul that turns away from God is inevitably trapped by the devil. The Qur’an says:

(وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ) [3] (“And whoever is blind to the remembrance of the Merciful, We appoint for him a devil who becomes his companion.”)

For those who do not seek divine assistance through remembrance to overcome their inner struggles, they remain under the heavy assault of devils, trapped within their own minds. Remembrance serves as a protective shield against the assaults of the ego and hostile forces in turbulent times. Without seeking the guidance of remembrance, one is like someone trying to travel thousands of miles on foot with no support, while with the proper assistance, even severe conditions like cancer can be overcome.

Remembrance is the key to drawing divine attention, achieving spiritual success, and strengthening faith in God. The material world is so fraught with difficulties that only through divine help, rather than human effort alone, can one navigate through life’s challenges.

The Purpose and Intentions Behind Remembrance

Remembrance can be practiced with the intention of simply gaining reward or connecting to the divine, or it can be aimed at deeper purposes, such as influencing creation and accessing the unseen. When remembrance is done with the intent to achieve reward, if it aligns with the person’s state, its impact will be modest and passive. However, if it does not match the person’s state, it may lead to minor harm. In contrast, more focused and purposeful remembrance, especially those linked to spiritual realms, must be practiced with careful guidance to avoid potential risks. Remembrance is not to be done recklessly or without proper knowledge and training.

Remembrance requires purity of heart, free from malice, greed, envy, and especially injustice. Those engaging in remembrance should avoid inflicting harm on others or tarnishing the reputation of believers. If performed correctly, remembrance can protect one from harm and bring about spiritual results.

Remembrance is a practice deeply rooted in connection to God, which, when internalized, becomes part of the soul’s essence. It is a powerful and intimate practice that transcends mere verbal repetition. As such, it must be performed with understanding and sincerity, ensuring it has the desired spiritual effect. The environment, timing, and personal state of the practitioner all play crucial roles in ensuring that remembrance is effective.

General Conditions for Remembrance Practice

For remembrance to deeply affect the heart and soul, and to bring about the intended results, certain conditions must be met. These conditions fall into two categories: general conditions, which apply to all types of remembrance, and specific conditions for particular forms of remembrance.

Generally speaking, remembrance is most effective when the practitioner is free from negative traits such as greed, pride, and oppression. A heart filled with worldly desires or unclean intentions cannot properly absorb the effects of remembrance. It is essential for the practitioner’s soul to be pure and receptive to divine grace in order to benefit from the practice.

Additionally, remembrance must be suited to the individual’s inner state, nature, and needs. It is not advisable to overburden oneself with excessive remembrance, as this can lead to spiritual fatigue or burnout. Balanced, measured practice is key to its success.

It should be noted here that many of the books written on the properties of recitations, as they have not been written by a skilled expert, contain recitations that have no real effect. Even if a person repeats them thousands of times, they will not see any result from them. This criticism and flaw even applies to some of the recitations and supplications recommended in Mafatih al-Jinan, and this book requires refinement, purification, and must be based on ijtihad and interpretation supported by expertise in the science of spiritual knowledge and recitation. Anyone who mocks or ridicules such recitations, although they may have some understanding, remains unable to grasp the root of the issue and the other very important and fundamental aspects of critique.

Proper Nutrition

For one engaged in recitation, in addition to the necessity of consuming halal (permissible) food, the consumption of animal meat is not recommended. If necessary, only broth should be consumed. Rather, what refines the soul and supports recitation is the use of fruits, especially apples; liquids, particularly fruit juices; vegetables, especially basil; legumes, particularly lentils, which illuminate the heart; and dairy products, especially yogurt. If bread is consumed, dry bread is preferred. In meat consumption, tender meat is better than tough meat. Therefore, sheep’s shank and fillet are preferable over the saddle and shoulder, and parts that have contact with the ground, such as the legs, are less beneficial.

Recitation for growth and development requires proper, lawful, and pure nutrition, and avoiding the consumption of forbidden and inferior sustenance. Otherwise, reciting on impure food is akin to placing an airless tire under the sun.

Timing of Recitation

The best time for recitation is between the two dawns (the true dawn and the morning dawn, and the rising of the sun). The saints of God never neglect this time, nor the time of dawn and the false dawn, and they do not miss the opportunity to engage in recitation and spiritual knowledge during this time. The recitations performed in the after-prayers of the morning prayer (Fajr) bring a person out of self-reliance and lead them towards reliance on God, guiding them to walk in alignment with the steps of the Divine. Some recitations are also specific to the winter season or the summer season, or even to the night and its darkness. The effectiveness of these recitations diminishes when performed outside of their designated times.

Degrees of Recitation

Recitation may either be apparent and verbal or internal and hidden, with the heart and soul performing the recitation. Verbal recitation has two levels: one that is loud and audible and one that is quiet and non-verbal. Internal recitation can also be performed by the heart alone, while the limbs remain silent but under the pressure of the recitation. It is evident when the internal recitation is taking place or when the recitation has been internalised with such tranquillity that it no longer has an outward expression, leaving the practitioner in a state akin to sleep or trance.

In internal recitation, not only does the heart engage in the recitation, but the limbs, skin, flesh, and bones also join with the heart in a form of silent invocation. Alternatively, the recitation may extend beyond the self to the surrounding universe, which also engages in recitation, though without any outward manifestation.

Beautiful, Majestic, and Combined Names

The Divine Names may either be beautiful and outwardly loving and inwardly affectionate, or majestic and outwardly powerful and inwardly disdainful, or they may combine both aspects of beauty and majesty, inwardly and outwardly. The outward and inward as well as the beautiful and majestic aspects of the Names are two sides of the same coin. Every outward quality has an inward counterpart, and every beautiful quality contains a majestic side, just as every majestic name carries a beautiful aspect. The Names of love are beneficial for cultivating affection, compassion, and pure life, while the Names of wrath are used for cleansing the soul of its impurities and defending against enemies and ill-wishers. The combined Names, or composite Names, are widely used in talismans or in treating psychological and physical disorders.

General Recitations

General recitations are those that are suitable for all individuals, according to their personal inclinations and desires. These recitations are initially performed verbally and may be pronounced aloud so that the ear can hear and the eye can see the person engaged in recitation. One who does not recite at least the basic prayers daily and remains without recitation may fall into a state of spiritual decline, and may even become like cattle, as it is mentioned in the Qur’an: “Such are like cattle; rather, they are more astray. They are the heedless ones.” (Quran, 7:179). It is essential to be consistent and immerse oneself in verbal recitation, so much so that a day without recitation becomes uncomfortable, and the individual feels a heaviness and lethargy from its absence. Verbal recitation strengthens the individual against the whispers of Satan, sin, and the challenges and afflictions of life.

Some of the most important general recitations include the Salawat (blessings upon the Prophet), Tasbih (glorification), Istighfar (seeking forgiveness), Bismillah (In the name of God), Tahleel (declaration of God’s oneness), Haqqalah (saying ‘there is no power or strength except with God’), Hamd (praise), and Ya Hayyu Ya Qayyum (O Ever-Living, O Sustainer). These will be discussed further in the next section. These spiritual provisions and divine gifts establish a life-giving connection to the soul, keeping it lively and energetic, warding off lethargy and weakness. Through these, the individual forms a new framework for their soul, aligning their life in accordance with Islamic principles and faith. One who consistently engages in these brief general recitations develops a strong and resilient spirit, becoming immune to many psychological disorders, doubts, illusions, weaknesses, fears, and anxieties. These recitations cleanse the soul of its residual impurities, much like acid purifies, rejuvenates, and restores the heart.

The general recitations are short, avoiding unnecessary additions that would lengthen them, making them suitable for being recited in secret or quietly. They are not bound to a specific number and can be recited according to the individual’s inclination and spiritual acceptance.

The Divine Names and Fundamental Recitations

Some recitations are essential for life in the material world, offering foundations for life, safety, protection, and persistence. Neglecting them leads to regret and spiritual loss. It is necessary to dedicate at least a few minutes each day to these basic recitations, ensuring that they are never forgotten. Among these is the general recitation of Ya Latif, which is beneficial for everyone. Failing to recite it is a disservice to the soul. This Name serves as an entryway and intermediary, bringing one closer to God and facilitating the fulfilment of needs.

Along with the general recitations of Salawat (blessings), La hawla wa la quwwata illa billah (There is no power and no strength except with God), La ilaha illallah (There is no god but God), Astaghfirullaha rabbi min kulli dhambin wa atubu ilayh (I seek forgiveness from God), Subhanallah (Glory be to God), and Alhamdulillah (All praise be to God), these recitations are necessary to avoid the distractions of the ego, such as delusions, mental disturbances, and intrusive thoughts. Even the saints of God maintain a vigil over these recitations. The recitation of Istighfar is like a spiritual surgery, cleansing the soul and preventing harmful thoughts, anxieties, or sudden mental disturbances. This assertion could be further investigated through experience. If one falls into sin and does not repent and seek forgiveness in due time, the sin inevitably manifests as psychological confusion and unrest.

Nowadays, despite significant advancements in both human and veterinary medicine, as well as in the chemical and herbal pharmaceutical industries, there has been little progress in the treatment of mental illnesses and personality disorders. The medications in this field are primarily inhibitors rather than curatives, and often cause harm and distress to the patient. Unfortunately, the Qur’an, which could serve as a therapeutic and medicinal book in this regard, remains underexplored and neglected, with no empirical or scientific catalogue or guide for the use of its verses, sections, or names.

In the future, the world will face a crisis in treatment and medication, especially in the domain of psychotherapy and psychosomatic illnesses. The medications in this field will gradually prove ineffective against disorders and diseases arising from industrial and medical advancements that are disconnected from spirituality. This field will eventually be subjected to severe and exhausting degradation, with its medications bringing about the destruction of lives. The more these medications are used, the more mental illnesses will intensify and diversify, eventually mutating like viral diseases. In the face of this widespread despair, one can turn to Qur’anic treatments and find that the Qur’an is indeed a book of healing:

“And We send down in the Qur’an that which is healing and mercy for the believers.” (Quran 17:82).

For the future of humanity, the Qur’an will be a divine and spiritual pharmacy, unlike today, where it is scientifically neglected. The future of the world and the treatment of mental and psychological illnesses will rest in the hands of the believers, whether this occurs after the appearance of the Imam of the Age, centuries into the future, or through the rule of the believers beforehand. However, humanity is obstinate and will not surrender easily. That day will bring sweetness to the world. How fortunate are the doctors, psychologists, patients, and healing centres with towering buildings and skyscrapers, that not only have the most sophisticated experimental laboratories but also the correct spiritual healing methods! How fortunate are the research projects that will separate today’s humanity from imitation, superstition, and the naive reliance on common practices, and lead to precise scientific experiences, opening the way for the understanding of the language of the Qur’an. This will put an end to spirituality without science, and to science without spirituality, God, and the Shari’ah, guiding every scientist to realise that every investigation must first begin with and end with the Qur’an. They will first find the verse relevant to their area of research, repeat it, become familiar with it, and continuously reflect and study it, until they gradually reach a deep understanding of its meaning. This method will allow them to benefit from the Qur’an, a benefit far more difficult than obtaining expertise or sub-specialisation in the most complex fields of medical and pharmaceutical sciences based on chemical and herbal substances. It requires spiritual purity, training, and the guidance of an experienced spiritual mentor.

In this book, we have included supplications that either serve as general preventive measures or are specifically beneficial in treating all kinds of diseases, or are particularly helpful for treating specific ailments such as cardiovascular diseases, arrhythmia, or shortness of breath. Some are repeated for those who suffer from multiple or chronic diseases, and have an associated supplication. Others, such as for incurable, fatal, or severe diseases like cancer, can also be used. There are many supplications for mental health disorders and psychosomatic diseases. For widespread diseases and public calamities, personal preventive measures can be taken with the help of specific supplications.

Some supplications are effective in correcting genetic defects and gene therapy. With these supplications, one can also determine the gender of a child, and if used during pregnancy, they can guarantee the inner purity, happiness, beauty, and high intelligence of the child.

Certain supplications act as painkillers or sedatives. These are used in cases of illness, either to alleviate pain or to increase the patient’s tolerance.

Other supplications are particularly useful for doctors. For example, a physician may strengthen their diagnostic abilities by repeatedly reciting a specific supplication, enabling them to make fewer mistakes in their diagnoses. Furthermore, with knowledge of these supplications, the physician can determine the appropriate dosage for the patient.

The statements mentioned here, corresponding to each supplication, are included in this volume and in their respective sections.

It is important to note that some books which claim to be a spiritual pharmacy for healing diseases are poorly compiled. Some of their prescriptions are fabricated, unreliable, and ineffective, and this knowledge cannot be compared with or assessed against the distortions found in those books.

Finally, we emphasise that what is included in this volume of the book is based on experience, expertise, and scholarly interpretation of the supplications. These results are the outcomes of personal discoveries, experiential insights, and divine blessings.

In macro-level governance, which places the preservation of the country, its land, people, and the Shia faith at its core, it is of paramount importance. The country, for all its people and its official religion, Shiaism, and the allegiance to the Commander of the Faithful, is governed by three pillars that ensure both worldly well-being and spiritual salvation. These three pillars must be enshrined in politics and management as fundamental principles and laws.

Subhan Allah

The Holy Quran states:

“So be patient over what they say and glorify [Allah] with praise of your Lord before the rising of the sun and before its setting, and during the night, glorify Him and at the ends of the day, so that you may be satisfied.” (Quran 20:130)

This verse advises the remembrance (tasbih) of Allah at three specific times: early morning before sunrise, late afternoon before sunset, and at the time of night. Even if it is only the utterance of a single “Subhan Allah,” the result of such glorification is: “So that you may be pleased.”

Tasbih is one of the appropriate forms of remembrance for all people. This form of dhikr empowers individuals and leads to well-being in their endeavours. As will be discussed with the remembrance of istighfar, both tasbih and istighfar are highly effective in alleviating problems and calamities.

The remembrance of “Subhan Allah” keeps the individual away from polytheism and duality. Polytheism is removed with the remembrance of tasbih. This remembrance also prevents certain apparent difficulties or stabilises the outward conditions of life. It removes fear, anxiety, and danger from the heart.

The remembrance of Subhan Allah is a general dhikr that is light on the tongue but profound in meaning. It is relatively easy to pronounce and is more fluid, subtle, precise, and pleasing compared to other dhikrs. This dhikr should be repeated one by one without rushing, as it is heavy and needs space within the individual’s inner self before repeating. It is uttered during inhalation, not exhalation.

Those who persist in this dhikr for a few days will experience significant changes, feeling lighter, as though they were not the same person before they began. Similar to how a hungry person feels full after eating, some qualities of the person’s moral state, along with sleep and eating patterns, will be influenced by this dhikr. It is crucial that this dhikr is not uttered merely mechanically, but with sincere engagement.

The dhikr Subhan Allah clears the heart of impurities. It is not a harmful remembrance, and it removes sins, sorrows, impurities, and deficiencies without harm. It grants kindness and compatibility, purifying the inner self, and enables one to love all and to avoid enmity.

The effectiveness of this dhikr can be compared to an acid that cleanses the internal impurities of an individual. For this reason, it is recommended to practitioners as a way to prepare for further spiritual progress. After sending salutations (salawat), tasbih should be recited. The specific manner of using this dhikr in spiritual progress is detailed in Volume Two of this book.

This powerful dhikr purifies the soul, particularly in removing polytheism, and reduces the mental distractions and false notions that trouble the heart. A person who continues this remembrance will find that their mental confusion decreases. Even if an unbeliever were to repeat it, their anger would subside. It is so effective that if, for example, the likes of Shimr or Harmala had repeated this dhikr consistently a year before the tragedy of Karbala, their roles in that catastrophe might have been less severe. The power of Subhan Allah softens the heart and alleviates mental agitation. It is akin to the process of cleansing the body with food that purifies the arteries and nerves.

However, for individuals who are extremely weak or emaciated, this dhikr is not recommended, as it might be harmful to them.

Tasbih is a general remembrance that anyone can adopt. It alleviates antagonism and hardness of heart, as well as mental whisperings of the devil. Those prone to pessimism or suffering from obsessive thoughts can overcome such tendencies through its use.

This dhikr lightens the soul. If, after regular practice, the person does not experience this feeling, they should continue to engage in deep introspection, maintaining discipline over the soul. In pharmaceutical terms, there are pills that induce a sense of lightness in the person, but these are based on imagination and create a fleeting, illusory sense of flying, which is not a true state of lightness.

A practitioner of dhikr must engage with it in a mindful and selfless manner, discarding all self-centeredness. As a seeker progresses spiritually, their connection to this dhikr will deepen, making it a unique tool for removing polytheism.

When uttering Subhan Allah, it should be done aloud, with the individual hearing it. Initially, it should be repeated ten times within half an hour, then increased to twenty times. If the person struggles, they may reduce it to once. The dhikr should not be recited when one is burdened or distracted, and if thoughts interrupt, it is better to pause rather than continue.

This dhikr is a unifying remembrance and should not be recited in a continuous, appended manner, as it may lead one to shirk. However, it may be recited in a disconnected fashion during prostration in prayer.

At times, a practitioner may find that they are inadvertently falling into polytheism while reciting this dhikr, especially in a state of awe or admiration, as with the famous statement by Bayazid al-Bistami: “Subhan Allah, how great is my status!” This reflects a deviation from pure monotheism, so it must be recited with the correct intention.

At the level of creation and the veils of the soul, a person cannot fully negate desire, and thus, they require the medicinal cure of dhikr for spiritual healing.

If someone prepares themselves spiritually through purity, refraining from sin, and cleansing their soul of worldly distractions, the utterance of Subhan Allah will yield deep benefits.

This dhikr should be recited with care, avoiding haste. It is important to remember not to confuse it with other prayers or salutations, especially if those are said at different times.

A practitioner must maintain solitude and a quiet environment, aiming to preserve a connection to the heavens during their dhikr, ensuring the best outcome from the practice.

The phrase “Subhan Allah, Rabbil ‘Alamin” is also one of the tasbih phrases mentioned in the Quran.

(And those who, when they commit an immoral act or wrong themselves, remember Allah and ask forgiveness for their sins – and who forgives sins except Allah? – and do not persist in what they have done while they know.) [25]

And those who, when they commit an immoral act or wrong themselves, remember Allah and ask forgiveness for their sins. Who but Allah can forgive sins? They do not persist in the wrong they have committed, knowing full well that it was wrong.

This verse is one of the appropriate phrases to begin repentance with. Regular recitation of this verse empowers an individual to avoid sin, provides the ability to resist disobedience, and creates the conditions for the growth of dhikr, transforming it from mere verbal remembrance to heartfelt remembrance.

The phrase (ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ) in this verse indicates that turning towards the Divine leads to a sense of remorse and distress, and they do not insist on committing the sin. Such individuals, after invoking forgiveness, become spiritually ready for further elevation, and this initial remembrance serves as the catalyst for their souls to transition into the secret and heartfelt remembrance.

One who is affected by sin should begin with the basic forms of dhikr that are specific to repentance and, through cleansing oneself from sin, ascend to higher forms of dhikr. Otherwise, invoking higher and more advanced forms of remembrance in the initial stages – when the soul is still inclined towards sin – yields no results and is not effective.

Salawat (invocation of blessings upon the Prophet), tasbih (glorification of Allah), and istighfar (seeking forgiveness) are initial forms of dhikr that, when faced with a sinful environment, should be used to seek liberation from sin. Likewise, if an individual is unable to restrain themselves and falls into sin, they may use these invocations during their repentance.

– Bismillah-ir-Rahman-ir-Rahim

Among the most important general invocations suitable for all individuals is the “Bismillah-ir-Rahman-ir-Rahim.” The first invocation that can be practiced to reach a secret remembrance is the phrase “Bismillah-ir-Rahman-ir-Rahim.” This invocation requires purity and ablution, and reciting it without ablution is detrimental. The practitioner should, at the moment of inhalation, recite “Bismillah-ir-Rahman-ir-Rahim” in their heart (not just in the mind), and upon exhalation, repeat it again, so that during a single inhalation and exhalation, two “Bismillah” invocations are made. Naturally, the faster the breath, the quicker the “Bismillah” comes, and the slower the breath, the longer it becomes. This remembrance brings unity, purity, blessings, wealth, and dignity.

If the practitioner wishes to engage in an important task, they should invoke the power and strength found in the phrase “Bismillah.” It brings strength, power, energy, and resilience, fortifying a person and protecting them from the harm of enemies and adversaries. Regular use of “Bismillah” can reveal the future of a task, whether in sleep, wakefulness, reflection, or vision, and prevent failure or abandonment of an incomplete task. Reciting this dhikr can also protect from nightmares and disturbing dreams, as well as the influence of Satan during sleep, when combined with consistent righteous conduct.

For one who seeks wealth and elevation, they begin with the name “Ism” (name), and for one who desires power, they focus on the name “Allah.” Those who wish to break a spell should rely on “Ar-Rahman,” and those in pursuit of tawhidic knowledge should hold onto “Ar-Rahim.”

“Bismillah-ir-Rahman-ir-Rahim” is one of the best invocations to attract the grace and success of Almighty Allah, and it is recommended to recite it at least seven times during the morning. Success is the acceleration of circumstances leading to an outcome, and with “Bismillah,” one can achieve a complete journey. It is the closest path to ultimate happiness and the true encounter with the Divine, making this blessed and comprehensive invocation the perfect one for all. Thus, reciting “Bismillah” alone is a complete and all-encompassing dhikr, which brings the answer to prayers and desires.

– La Ilaha Illa Allah

The phrase (La Ilaha Illa Allah) [26] is the first message conveyed by the Prophet Muhammad (peace be upon him) to the people. He said: “Say ‘La Ilaha Illa Allah’ and you will be successful.” This general and universally suitable invocation is one of the essential and continuous needs of every human being, which is why its universal application is necessary.

The meaning of “La Ilaha Illa Allah” is the negation of every deity and divine being, and one must rid themselves of all forms of polytheism. For oneself, there should be no independence or self-existence, and one should not view oneself as anything. In fact, the Prophet (peace be upon him) outlined the foundation of the spiritual path and the essence of health and happiness, which is the negation of all gods and deities, right from the beginning. The truth of “tahlil” (the declaration of the oneness of God) is the breaker of multiplicity, leading one to the truth of tawhid and guiding them towards the unique oneness of the Creator.

Reciting this invocation brings tranquility and alleviates anger. However, for one who suffers from fear and obsessive thoughts, using this dhikr may increase their anxiety and obsession.

This dhikr is a powerful and energizing tool that, when faced with affliction and calamity, grants strength to overcome distress and removes sorrow.

As mentioned in the second volume, after Salawat, the first dhikr that shapes the content of the spiritual path (not just purifies) is the noble dhikr of “tahlil.” “Tahlil” serves as the starting point of movement for the seeker, revitalizing the soul and heart, motivating them towards spiritual progress.

After Salawat, which is the entry permission into the path of spiritual progress, it is “tahlil” that forms the material and essence of a healthy and successful life and spiritual progress. This dhikr dismantles and shatters the self; for the negation of all gods leads to the negation of the false gods of the self as well.

After one or two weeks of consistent recitation of Salawat, and as needed for purification, the seeker is ready to move towards reciting “tahlil.”

“La Ilaha Illa Allah,” known as the dhikr of tahlil, is a very heavy dhikr, so much so that even the act of pronouncing its words is heavy for the tongue and makes the tongue slow. The tongue becomes thick and heavy, making it hard to say many repetitions of it. Any dhikr that causes such heaviness in its pronunciation also carries deep significance.

This dhikr is significant enough to be included in the prayer (Salat). Repetition, practice, focus, presence of heart, facing the qiblah, having ablution, and pairing it with other dhikrs help it establish itself within the worshipper’s soul.

The most effective form of remembrance (dhikr) for spiritual purification, sanctification, and the attainment of monotheism, which helps to liberate the soul from disbelief (kufr), polytheism (shirk), hypocrisy (riya), selfishness (salus), oppression (zulm), as well as removing misconceptions and doubts, and cleansing the heart, leading to transparency and clarity of the inner self, and ultimately achieving closeness to God and recognising the uniqueness of God’s oneness, is the remembrance of “There is no god but God” (La ilaha illallah). Anyone who does not have this dhikr will undoubtedly fall into the traps of hypocrisy, doubt, and doctrinal issues.

La ilaha illallah is the phrase of salvation and the key to salvation. Reciting it is indeed very challenging for the soul, so much so that at the time of death, it is extremely difficult to pronounce even a single utterance of it. Those who are unable to say this dhikr will not pass through the intermediary stage (barzakh). Such individuals become trapped in the crevices of barzakh, which are like the hellish tortures created by the people for speechless and mute souls, preventing them from entering the realm of the afterlife.

This remembrance, La ilaha illallah, and the attention to the oneness of God, are the core and ultimate principle of Islam, and everyone is inherently dependent on it, just like the soul and oxygen.

This dhikr is said with two breaths and one elongation (mad). For those who have attained inner knowledge and spiritual union with God, reciting it without elongation is recommended. The most powerful effect of this dhikr lies in its silent and inner recitation. The silent remembrance of it nourishes the heart, brings a pure life and clarity of the inner self, and removes polytheism, whispers, weakness, and fear from the heart of the individual.

The spoken version of it requires special permission and a specific script, as it can be perilous and dangerous. However, the spoken form of this dhikr is widely recommended for all. As mentioned earlier, the first condition for reciting this dhikr vocally is the consumption of lawful (halal) sustenance; otherwise, its negative effects can be severe and harmful.

The Holy Qur’an says:

“Inform My servants that I am indeed the Most Forgiving, Most Merciful” (Quran 39:53).

The blessed name “Al-Ghafur” (The Most Forgiving) is not only a savior from sins but also a permanent one, offering a happy ending and final salvation. The recitation of “Ya Ghafur” requires previous repentance; without it, the effects of the name are different, and it does not compensate for the friction of nature or the depletion of willpower.

Forgiveness (Mghfirah) is based on the request for pardon and is contingent upon repentance. Seeking forgiveness compensates for flaws, misconceptions, tainted intentions, and errors, and extinguishes the fires of deprivation. Asking for forgiveness is the characteristic of a believer, as well as anyone who has a tendency to slip and has a will that falters, otherwise they are heedless, foreign, arrogant, or ignorant, surrounded by continuous hardships. Anyone who is unemployed, constantly poor, or frequently ill is in need of seeking forgiveness and using names that evoke forgiveness. Repentance even influences the body and nature, curing diseases. It possesses the power to dispel illusions and improve psychological problems. Collective and public recitations of it resolve social problems and lead to comfort and peace within society. Repentance is a prerequisite for both individual and societal perfection; without it, successive failures occur. Tasbih (glorification of God) is one of the best forms of repentance and even superior to the mere recitation of repentance itself. A single recitation of repentance can purify years of past mistakes.

• Allah

The name “Allah” can only be recited by one who feels no pain except the longing for God, one who abandons the world and lives entirely for “love” — a love whose annihilation is certain, a love for one who is acquainted with affliction and pain, embracing the keys of the unseen, certainty, divine love, and the burning desire for God. The name “Allah” is effective for a traveler who no longer feels pain, for one who, even if stones were to fall upon them from the sky, is undisturbed by earthly concerns. This name works for such a person, leading them to certainty, unveiling, witnessing, annihilation, and union with the Divine. A seasoned spiritual guide rarely prescribes this name to anyone except those who are certain of their eventual annihilation, for it is through destruction, self-effacement, love, suffering, and devotion to God that one can attain the highest station.

The name “Allah” is a complete and perfect remembrance, the sustenance of the heart, and does not need to be combined with any other. “Allah” is a weighty name, and for those weak or burdened by worldly matters, it is sometimes recited with “Ya” or in repetition, until the breath ceases and it becomes individual: “Ya Allah, Ya Allah, Ya Allah”. For one steadfast in the spiritual path, this name is recited continuously: “Allah, Allah, Allah…”. This invocation brings knowledge, servitude, inner growth, and wonder, but it disrupts the worldly state of the one reciting it. The more familiar one becomes with this name, the more intense and consuming its trials become, until it leads the individual to love, unity, and awe before God. The one who frequently recites it can even compel an adversary to their own path and subject them to suffering. Unlike other glorious names, “Allah” does not constrict the breath of an enemy in a single breath.

“Allah” is a divine name, and one cannot engage in its remembrance without purification and ablution. Otherwise, harm may befall the one reciting it.

The invocation “Huwa Allahu Ta’ala” removes weakness from the soul and strengthens the practitioner. When recited secretly, it opens the gates to the unseen worlds, and during spiritual ascent, it should not be shared with others, as it would become tainted by multiplicity.

One of the composite invocations for this sacred name is “Rabbi Allahu,” as mentioned in the Qur’an:

“And a believing man from the family of Pharaoh, who concealed his faith, said, ‘Do you kill a man because he says, “My Lord is Allah,” when he has come to you with clear signs from your Lord? And if he is a liar, then his lie is upon him; but if he is truthful, some of what he promises you will come to pass. Indeed, Allah does not guide one who is a transgressor and a liar.'” (Quran 40:28)

The invocation “Rabbi Allahu” embodies both the active and inherent divine names. Through this invocation, the practitioner internalizes the understanding that only “Allah” exists and that their entire relationship is with God alone. They seek no other attachments in the world or the unseen realm. This invocation keeps the heart alive and vibrant, and it sustains the practitioner in their devotion to God, focusing all their efforts on the Divine. One who engages in this remembrance may find that the name “Allah” becomes their sustenance, both in this world and the next, and after death, they may see “Allah” even in the Barzakh (the realm between life and the afterlife). Through “Allah,” one can embody all other names. It never leaves the practitioner in isolation. Through the intimacy of this name, one realizes that all realms belong to “Allah,” and one becomes a guest of “Allah” alone, untouched by anything other than the love or wrath of God.

If this invocation fails to make the heart God-focused, the inner self is polluted, and the practitioner may need to recite glorifications to cleanse their inner state. Anyone who does not have God in their life becomes hardened in heart. If God enters the heart, it is softened, made kind, and filled with compassion.

• The God

The Qur’an states:

“Indeed, Allah is the only God, far removed from imperfection” (Quran 47:19).

The name “Ilah” (God) is distinct from the name “Allah.” The invocation of “Ilah” negates polytheism and is a declaration of singular divinity.

The invocation of “Ilah,” when recited declaratively, requires great care and subtlety to avoid falling into the trap of idolatry, as one’s desires could become one’s god. This name cannot be used as a hidden invocation, unlike “Allah,” which is used in secret remembrance. “Allah” is the more distant name that affects divine governance, while “Ilah” is more suitable for worldly matters. Reciting the invocation “Ya Ilah” during prayer, while facing the qibla, is recommended. “Ilah” is a general name that, when combined with other names like “Al-Wahid” (The One), can lock the tongue, or when used alone, invalidates and renders it void.

The invocation “Ya Ilah, Ya Wahid” repeated seventy-seven times is a complete and powerful remembrance that, when recited continuously, leads the practitioner to love and care only for the Divine.

The Name “Al-Awwal”
The name (Al-Awwal) refers to an indication of power, as it represents the appearance of attributes through remembrance. It provides the person engaged in remembrance with an inner purification, cleansing of the soul, well-being, and strength of will, while alleviating nervous weakness. The remembrance of “Al-Awwal” brings vitality and freshness to the practitioner, relieving distress and confusion. It is recommended to use it with the call “Ya Awwal” (O First).

The name (Al-Awwal) unveils hidden matters, making the practitioner aware of the concealed aspects of their own inner self as well as those of others. This remembrance is effective for bringing tasks to completion and attaining their ultimate goal, just like the phrase “Bismillah” (In the Name of God).

This name is also used for summoning spirits, achieving spiritual proximity to the world of the dead, and invoking jinn or fairies, or for controlling them. It is effective in nullifying magic and dispelling sorcery, though it does not work for sealing spells or creating bindings. Therefore, it cannot be used to bind someone or create difficulties for them.

The name (Al-Awwal) is often combined with the names (Al-Wasi’), (Al-Fattah), (Al-Ba’ith), (Al-Mubdi’), (Al-Basit), and (Al-Azal). For example, the combination “Ya Wasi’ Ya Awwal” or “Ya Basit Ya Awwal” is used for enhancing memory, while “Ya Awwal Ya Ba’ith” is used for opening matters and revealing hidden aspects. For inner purification or to generate joy and happiness, “Ya Awwal Ya Azal” or “Ya Azal Ya Awwal” is employed, with various permutations.

The Name “Al-Akhir”
The name (Al-Akhir) is applicable only when the practitioner is resolute, as its effects do not manifest without determination. The results of the name (Al-Akhir) are gradual and require patience, strong will, and firm resolve.

Constant remembrance of this name leads to the destruction of enemies, removing their power and dispelling harm from others. Thus, it is effective when used in the midst of conflict, disputes, or dangerous situations, as it provides security and brings an end to strife and danger. The name (Al-Akhir) draws attention to the final outcome and ensures a blessed end.

Combining the name (Al-Akhir) with (Al-Warith) and (Ya Qabid) is effective for repelling enemies. Pairing it with (Ya Mu’id) is beneficial for obtaining results and reaching the ultimate good end.

The Name “Az-Zahir”
The name (Az-Zahir) is used to locate hidden treasures or anything that has been concealed. Remembrance of the name (Az-Zahir) leads to the perception of the inner truths of individuals, giving the practitioner insight into the inner nature and characteristics of people, either in general or in specific situations.

The name (Az-Zahir) combines with luminous, pure, and creative names such as “Ya Nur An-Nur” (O Light of Light) and “Ya Munawwir An-Nur” (O Illuminator of Light). Luminous remembrances are beneficial for purifying the heart, discovering the divine essence, and removing the veils of the material world, bringing inner peace and tranquility.

The remembrance “Ya Zahir Ya Barr” or “Ya Zahir Ya Bar” or “Ya Zahir Ya Bari” are examples of such combinations. Continuous remembrance of “Ya Zahir Ya Nur” or “Ya Zahir Ya Badi'” or “Ya Musawwir Ya Zahir” during the first months of pregnancy helps ensure that the child is born with good character and without physical defects.

The Name “Al-Batin”
The use of the name (Al-Batin) alone brings expansiveness of thought, opening the heart and increasing tolerance. It is known as the remembrance of the people of the inner realms, guiding them to uncover the hidden mysteries and spiritual truths. This name takes the practitioner to a place where they experience companionship in both waking and sleeping states, gaining access to every hidden reality.

Regular remembrance of “Ya Batin” alone removes polytheism, ostentation, and internal whispers, and leads to the purification of the soul and achieving a deep understanding of unity. Through this process, various spiritual revelations and divine inspirations flow into the practitioner’s heart, and they become aware of matters of divine governance.

The name (Al-Batin) is often used in combination with names such as (Halim), (Matin), “Sabur”, “Mani'”, and “Sattar”. For example, “Ya Batin Ya Halim” brings a state of wonder to the practitioner. “Ya Batin Ya Sabur Ya Jabbar” helps remove internal struggles and facilitates a deep connection with the Divine.

The Names “Al-Awwal, Al-Akhir, Az-Zahir, and Al-Batin”
The Quran says:

“He is the First, the Last, the Manifest, and the Hidden, and He is All-Knowing of everything.” (Quran, 57:3)

The four blessed names (Al-Awwal, Al-Akhir, Az-Zahir, and Al-Batin) constitute a complete sovereignty. These names serve both individual and combined purposes.

Using all four names together is beneficial for someone with a high level of spiritual mastery. However, for beginners in spiritual practice, it is neither necessary nor beneficial. In fact, improper usage can be harmful. The recommended order for beginners in remembrance is to start with the names (Al-Awwal) and (Az-Zahir), followed by (Al-Akhir) and (Al-Batin), and then use all four names in combination without the word “He is” (i.e. “Al-Awwal, Al-Akhir, Az-Zahir, Al-Batin”). The highest level of practice is to use the phrase “He is the First, the Last, the Manifest, and the Hidden” (as stated in the Quran). This phrase represents the ultimate spiritual completeness for those who have mastered the art of collective remembrance and are capable of encompassing all things.

The name (Al-Awwal) relates to the initiation and opening of affairs, while (Al-Akhir) pertains to the conclusion and finalization of tasks, directing one’s attention to the end and ultimate purpose. The name (Az-Zahir) pertains to the manifestation and unfolding of outward matters, granting the practitioner vitality in the short term, whereas (Al-Batin) delves into the inner dimensions, leading to a deeper connection with the Divine and the uncovering of hidden truths.

The names (Al-Awwal and Al-Akhir) and (Az-Zahir and Al-Batin) are active, contrasting names that generate both proximity and distance in spiritual and worldly matters, affecting blessings or calamities. Their interaction can result in delays, or it can bring things closer, just as certain actions can hasten or delay consequences in life.

The combined states of (Al-Awwal and Al-Akhir) and (Az-Zahir and Al-Batin) belong to a category of names with no opposite, as they are governed by the name (Al-Muhayit), meaning the encompassing one. This name has no counterpart and governs all four of the aforementioned names.

Using the name (Al-Muhayit) at this stage is only recommended for those who have reached the ultimate stage of mastery in spiritual practice. For beginners, it may cause confusion or imbalance. Similarly, the names (Al-Hayy) and (Al-Qayyum) exert influence over these four names, and one must be spiritually attuned to fully benefit from them.

The Name “Al-‘Aleem”
The name (Al-‘Aleem) is particularly effective before sleep and in solitude, leading to righteous dreams. Remembrance of the name (Al-‘Aleem) helps one to understand their own identity and nature, without ambiguity, and reveals one’s place within the divine order of existence.

For a pregnant woman, frequent remembrance of “Ya ‘Aleem” ensures that her child is born with an open heart and abundant inner qualities. A lack of remembrance during pregnancy may result in a child who exhibits harshness or aggression.

The Name “Al-‘Aleem” and “Al-‘Allam”
The combined remembrance of “Ya ‘Aleem Ya ‘Allam” brings clarity and enhances the practitioner’s ability to perceive and understand things that others may not be able to comprehend. It brings peace and tranquility to the heart and is effective in eliminating confusion.

The blessed name (اللَّطِيفُ) is one of the divine attributes associated with the heart, representing beauty, whose grandeur is inner and hidden. This invocation is among the general remembrances and prayers that arise in connection with divine names. Reciting it brings life, strength, knowledge, sight, and certainty to the heart. Proximity to (اللَّطِيفُ) is attainable by both the weak and the strong, the sinful and the pure.

A person who is burdened with the hardness of the heart and the weariness of sin finds solace and aid in the invocation of “Ya Latīf.” When combined with “Ya Ra’ūf,” it is beneficial for removing the hardness of the soul. The recitation of “Ya Latīf, Ya Ra’ūf” softens the heart. Initially, this practice serves as an exercise, but as it gradually breaks the hardness, it leads the individual to a state of tenderness, abandonment of sin, and ultimately to a state of knowledge and love, bringing them closer to the vision of the Divine Truth.

The name (اللَّطِيفُ) never appears at the end of a phrase, as evidenced by the verse (وَهُوَ اللَّطِيفُ الْخَبِيرُ). The invocation “Ya Ra’ūf” reflects God’s gentleness and compassion more generally than “Ya Latīf,” which requires a special eye to perceive its significance.

Reciting “Ya Latīf” is particularly fitting in the post-prayer remembrances, during prostration, and within the prayer itself. The internal invocation of (اللَّطِيفُ), without the “Ya” of calling, offers the highest benefit and is the most potent form of remembrance. One who internalizes it never forgets it, even during the agonies of death, continuously holding onto it as a constant companion. Although embedding this name in the heart is difficult and requires patience, it serves as a vital tool in replacing many other invocations and supplications. It shatters difficulties and never leaves anyone deprived.

The affinity with this name removes the hardness and deprivation of the soul, making tasks smoother and easier, while eradicating the allure of sin and the temptation to disobey. “Ya Latīf” is one of the names that can conquer hearts, making its possessor beloved by others, even by all creation.

Continually reciting this name ensures that poverty and lack do not enter one’s life. A woman whose marriage has been delayed or whose fate seems locked can experience a change in her fortune by taking a ritual bath, performing a voluntary prayer, and repeating “Ya Latīf” 129 times during prostration, leading her to encounter suitors and find a path forward.

This name turns despair into hope, making difficult and seemingly impossible situations smooth and achievable. It is also powerful in breaking curses. An enemy who remains unaffected by the invocations of the name “Ya Qahhār” can be overwhelmed and defeated by the recitation of “Ya Latīf.”

“Ya Latīf” is one of the most important keys to approaching the Divine Presence, representing a path of love and spiritual intimacy. Alongside this remembrance, love and kindness towards all creation—whether stones, inanimate objects, or human beings—becomes an integral part of achieving closeness, knowledge, and fulfillment of one’s needs. It also requires the use of perfumes (not cologne) and maintaining cleanliness, making it effective in all environments, from prayer and personal moments to ordinary daily activities.

The one imprisoned can find rapid freedom through “Ya Latīf.”

For someone troubled in their faith or suffering from doubt, confusion, or mental illness, consistent recitation of this name can restore their religious conviction and stabilize their mind, even alleviating stress-related health conditions such as hypertension.

Do not hurry against them, for We (count) the days for them.

The term “Ya ‘Aad” is a collective name based on specific knowledge, which not everyone can engage with, as it belongs to the heavy, collective, and governing names. This name is appropriate for those who are in the path of spiritual progression and knowledge, who experience the Day of Judgment, the multiplicity of phenomena, and other unseen matters. It should be noted that a scholar who has been granted divine authority has the ability for purification and has permission to act on behalf of God, and it is clear that such a scholar, who possesses spiritual authority, does not need approval from external authorities; they act independently.

“Al-‘Aad” is one of the heavy and significant names, which is characterized by an exact, gradual, and moment-to-moment function that is not easily accessible to novices or those in the intermediate stages. The meaning of this name does not appear to those who are beginning or those who are in the middle stages, who are weak and lack the purity and clarity necessary for understanding it. It is only suitable for those who have reached a level of spiritual perfection and for those at the end stages of their path, who are capable of spiritual realization. Beginners and those in the intermediate stages should not use it, as the collective nature of this name cannot be gathered within themselves. Furthermore, the grandeur of this name may cause it to be harmful to them, creating unbearable difficulties, anxiety, and confusion, which will dissolve their spiritual impurities.

The use of “Al-‘Aad” or, even more powerfully, the name “Al-Mu’idd” in moments of distress can incapacitate the enemy, causing immediate downfall. The possessor of divine authority, by using this name, can instantly destroy their adversary, as opposed to other names of majesty, which require more time to manifest their effects.

Al-Haqq (The Truth)

The Qur’an states:

“Exalted is Allah, the King, the Truth.” (Qur’an, 59:23)

“Al-Haqq” is a heavy and significant name, suitable for those on the path of spiritual purification and knowledge. Only those who are in a state of purification and who seek the Truth can properly make use of this name. Otherwise, those who are unjust, sinful, or false will not benefit from the mention of “Ya Haqq,” and may even be harmed. The mention of “Ya Haqq” is weighty but sweet. In contrast, falsehood is bitter and shallow.

The recitation of “Ya Haqq” for those who are honest, steadfast, and sincere will guide them to the Divine Truth and closeness to God, leading them towards clarity, balance, and moderation. Using this name requires careful consideration of the individual’s inner state and spiritual readiness.

This name removes weakness of the soul and wavering in decision-making, bringing about strength, resolution, and stability, so that the individual embodies only the Truth and acts solely in accordance with it.

“Al-Haqq” is concerned with mystical experience, not with existence in the material sense, as it refers to a tangible and true reality.

Al-Muhyi (The Giver of Life)

The Qur’an states:

“And He gives life with His words.” (Qur’an, 3:64)

“Al-Muhyi” is one of the significant names of God’s actions, requiring great purity of heart. This name is suitable for those who seek to affirm the Truth in religious or communal matters, not for personal use to prove one’s own righteousness. Reciting it helps those who are spiritually prepared to gain courage of heart, especially when they have previously attained a firm spiritual foundation.

A person who is oppressed or in need, provided they are faithful, may use this name in solitude and in a pure state. The name facilitates swift resolution of difficulties, opening closed doors and hastening solutions.

Al-Qadir (The All-Powerful)

The Qur’an states:

“Indeed, We are capable.” (Qur’an, 56:38)

A person with weak trust in God’s power and control over all things should recite “Ya Qadir” to recognize the all-encompassing power of God over every aspect of existence.

Al-Muqtadir (The Omnipotent)

The Qur’an states:

“And Allah is capable of everything.” (Qur’an, 4:24)

Those who experience inner weakness should use “Ya Muqtadir.” This name grants them the strength and energy to overcome challenges, whether related to speech, managing one’s gaze, or focusing in prayer.

Al-Qadir (The Able)

The Qur’an states:

“Indeed, Allah is able to do all things.” (Qur’an, 2:20)

The name “Al-Qadir” is very heavy and suitable for a person with a strong and steadfast soul, not for someone who is prone to fluctuation or weakness.

Al-Fa’il (The Doer)

The Qur’an states:

“And We were the Doers.” (Qur’an, 51:56)

The name “Ya Fa’il” is effective for someone who is confused, listless, or in despair, either in worldly or spiritual matters. This name removes the burdens of uncertainty and weakness and brings about effective action.

Al-‘Aziz (The Mighty)

The Qur’an states:

“Indeed, You are the Mighty, the Wise.” (Qur’an, 3:6)

The name “Al-Aziz” is not to be used alone by anyone but the perfected saints. For others, it should be combined with other names for various purposes.

Al-Azim (The Great)

The Qur’an states:

“And He is the Most High, the Great.” (Qur’an, 2:255)

“Al-Azim” is a name of grandeur that carries a specific effect. The continuous recitation of this name leads to the resolution of worldly and spiritual problems, bringing about clarity, strength of will, and a pure heart. It helps to cultivate a presence of nobility, not only in worldly matters but also in spiritual attainment, bringing the person closer to divine greatness and wisdom.

Rānkārīm states:

“All praise is due to Allah, the Creator of the heavens and the earth.”

This name expresses the quality of creation, which is characterized by expansion, transformation, and development, rather than the essence of creation itself. It is a secondary, non-primitive name of opening.

The mention of “O Creator” evokes a sense of mental expansiveness and, like frankincense, it opens the mind, relieving dryness, coarseness, and sluggishness of thought. It is especially beneficial for alleviating poverty. Furthermore, it controls anger, providing patience and composure to the practitioner. It also dispels confusion and despair, thus promoting mental health. Those who fear the outcome of their actions, especially concerning the afterlife, will experience a peaceful and prosperous life and ultimate success through regular recitation of this name.

For those weakened by illness, the recitation of “O Creator, O Gentle” or “O Creator, O Compassionate” is effective for restoring strength.

This recitation is more effective in winter and cooler climates, while being less relevant in summer or warmer conditions.

Al-Fātiq (The Cleaver)

The Qur’an states:

“Indeed, the heavens and the earth were a closed-up mass, and We opened them out.” (Qur’an 21:30)

The name “Al-Fātiq” refers to the breaking of bonds, as in undoing a spell or unlocking something that is locked. The combined recitation of “O Fātiq, O Cutter” is particularly effective for breaking a spell. It can also be used as a communal prayer to defeat enemies, oppressors, and bring humiliation to the malevolent forces of a nation. Reciting this name strengthens the souls of the people.

This name, however, is not suited for individuals suffering from obsessive-compulsive disorders or those with weak nerves.

Al-Fālīq (The Splitter)

The Qur’an states:

“Indeed, it is Allah Who splits the grain and the seed.” (Qur’an 6:95)

“Al-Fālīq” is one of the divine names that brings about opening and inspiration. It is most beneficial when recited between the two dawn prayers (Fajr), as the splitting of dawn signifies new beginnings. This name fosters creativity, knowledge, and the unveiling of hidden truths. It aids in spiritual enlightenment, self-improvement, and the achievement of mystical openings.

The name is also effective for dispelling evil eye, obsessive thoughts, and restoring peace of mind. It can help one recover lost items or recall forgotten memories.

The combined recitation of “O Fālīq, O Gentle” dispels obsessive thoughts, while the recitation following prayers promotes emotional well-being.

Al-Bāligh (The All-Achiever)

The Qur’an states:

“Indeed, Allah accomplishes His command.” (Qur’an 65:12)

To use this blessed name, the practitioner must have a profound understanding of their Lord. This name removes egotism and the selfish desires of the soul, allowing one to observe the acts of Allah. Repeating “O Lord, O Achiever” while reflecting on this name requires deep focus, seclusion, and sincerity.

The practice of this name allows one to witness the divine actions and moves the practitioner towards spiritual and physical purification.

Al-Bāsiṭ (The Expander)

The Qur’an states:

“Allah extends and restricts provision for whom He wills.” (Qur’an 3:26)

The name “Al-Bāsiṭ” brings about spiritual and material expansion. It refers to the divine freedom and openness of God’s law and spirit, as opposed to constriction and limitation, which are the essence of Iblis (Satan). People who are in dark situations or constricted, both mentally and spiritually, will find solace and expansiveness through this name.

This name can be used for alleviating illness, mental distress, and personal struggles, ultimately leading to inner peace and strength.

Al-Bā‘ith (The Infuser of Life)

The Qur’an states:

“And in the night, prostrate to Him and glorify Him a long night.” (Qur’an 17:79)

“Al-Bā‘ith” is the name that revives and brings life to the soul. It is directly associated with the divine quality of life, and all revivification has a purpose and goal, much like every resurrection has an aim. Reciting “O Infuser of Life” removes weakness and despair, motivating the practitioner and lifting their spirits.

It also has the power to awaken the dead metaphorically, providing the practitioner with a deeper connection to the realm beyond this world.

The recitation of related verses has a profound effect on one’s willpower and ability to engage in conscious actions, making it particularly useful for overcoming obstacles in spiritual growth.

Al-Barr (The Source of All Goodness)

This name, “Al-Barr”, represents pure goodness and is one of the divine names that requires a substantial inner transformation. The practitioner must possess a pure heart, capable of enduring life’s difficulties and forgiving others’ wrongdoings. The practice of this name is suitable for times of solitude, darkness, and deep reflection.

The recitation of “O Goodness, O Compassionate” in moments of quiet prayer and worship helps bring peace, remove negativity, and cleanse the heart from enmity and hatred. It can also be used to mitigate emotional turmoil, such as anger and impatience.

Al-Mālik (The Sovereign)

The Qur’an states:

“Say, ‘O Allah, Sovereign of the kingdom! You give the kingdom to whom You will, and You take the kingdom from whom You will. You exalt whom You will, and You abase whom You will. In Your hand is all good. Indeed, You are over all things competent.'” (Qur’an 3:26)

The name “Al-Mālik” refers to ultimate sovereignty and control. Regular recitation of this verse can secure stability in life and foster mental peace. It brings about a connection with the divine realm and increases the practitioner’s spiritual and mental power.

The royal names, such as “Al-Mulk,” “Al-Malik,” and “Al-Mālik,” help the practitioner reach a higher level of connection with the divine kingdom. These names bring clarity, wisdom, and strength to the practitioner’s heart.

Al-Quddūs (The Most Sacred)

The Qur’an states:

“He is Allah, besides Whom there is no deity, the Sovereign, the Most Sacred, the Peaceful, the Believer…” (Qur’an 59:23)

The name “Al-Quddūs” represents divine purity and sanctity. It reminds the practitioner of the transcendent and holy nature of Allah. Repeating this name purifies the heart and soul, cleansing it from negativity and imperfections. It also provides a sense of peace and tranquility in moments of distress.

The Name “Al-Mu’min”

The name Al-Mu’min is a divine name that can be used individually, in pairs, triples, or quintuplets. Reciting it strengthens the heart and also removes doubt, anxiety, and the constant feeling of insufficiency from the heart.

The invocation “Ya Hayyu, Ya Mu’min” nurtures the inner life and expands it. The invocation “Ya Mu’min, Ya Muhaymin” is used to defeat enemies and malicious intent, as nothing can harm the one who recites it. Similarly, the invocation “Ya Mu’min, Ya Ghiyur” is effective in repelling enemies.

For someone who experiences fear at night and wakes up startled, the invocation “Ya Mu’min, Ya Latif” provides comfort. If the anxiety is due to an enemy, the invocation “Ya Mu’min, Ya Qahhar” is appropriate and dispels the whisperings of the soul.

The combination of this name with other divine names is effective and beneficial for solving psychological problems.

Regularly reciting “Ya Mu’min” in an individual form, and concealing the mention of “Mu’min” without the vocative particle “Ya”, helps maintain youthfulness and delays the process of aging. In this case, one may experience divine dreams, understand the true nature of the universe, and achieve lasting peace. This invocation is necessary for times when there is a great deal of confusion, anxiety, doubt, and temptation, and when inner peace is rare and difficult to attain. It should be recited daily to remove weaknesses, deficiencies, and doubts.

Those who are involved in hypocrisy, deceit, harm, trickery, and malice should avoid approaching this name, for the sanctity of this divine name will ruin them. Such individuals need to repent and refrain from cleverness and deceit, using salutations, praises, and gentle names to purify their souls, after which they will be prepared to use this name.

Al-Muhaymin

The name Al-Muhaymin is a majestic name and is suitable for the saints of God and in the proximity of the divine. It is used in situations of argumentation and dispute. The perfect manifestation of this name is the Commander of the Faithful, Ali, and his guardianship is unique. This name removes attachment to the material world and is also used to control enemies and malicious individuals. In moments of weakness, it is combined with other names like “Ya Aziz”, “Ya Jabbar”, and “Ya Majid”.

For moments of closeness to God, it is combined with the names “Ya Hamid” and “Ya Latif”. This name, when used alone, is extremely potent and might even be overwhelming. Reciting this name strengthens resolve and brings power, and it is particularly effective for treating nervous disorders, anxiety, and compulsions.

Al-Jabbar

The name Al-Jabbar is a name of elevation, support, protector, and restorer. It is the name of a helper for the oppressed. If one feels weak, lethargic, unable to rise from sleep, or if one is experiencing excess consumption or the dominance of despondency, or is suffering from compulsive behavior, old age, or has a forthcoming surgery, this name should be recited in pairs or multiples, such as two by two or four by four, to gain strength.

This name is an intensified form of Al-Jaber, meaning something cannot be added to it. Its numerical value is 206. When facing oppression or needing to protect the elderly or pregnant women, this name is used in half the frequency, specifically 103 times, which makes it gentler. In the case of the elderly or for spiritual elevation, it is also combined with gentle names. If one desires the invocation to promote the vitality of the heart, it should be used alongside other names that promote spiritual progression.

In magical practices, the letters “Jeem” and “Baa” are sometimes repeated, or the letter “Baa” appears tenfold, to prevent the breaking of a spell. In talismans, it is often combined with certain materials, like bone, and is used in practices that disrupt malicious forces.

Al-Mutakabbir

The Qur’an says:

“And indeed, Allah is the Most High, the Most Great” (Qur’an, 40:55).

The name Al-Mutakabbir is an expression of the name Al-Kabir, and both are names of majesty. The health that exists within God’s saints is derived from these majestic names.

The active form of Al-Mutakabbir is used for the expulsion of enemies, the curse of the malicious disbeliever, and to nullify sorcery and magic. If not used in a proper combination, it can lead to harm. If a person is trapped in their own ego and has a troubled heart, they may not be able to safely use this name. When combined with names of “victory”, it proves highly effective.

Al-Mut’ali

The Qur’an says:

“The Knower of the unseen and the seen, the Great, the Exalted” (Qur’an, 59:22).

The name Al-Mut’ali is different from other divine names in its usage, as it is elevating and uplifting, making it universally beneficial. Like other general invocations, it should be used regularly in daily practices, such as in salawat (praise) and other spiritual chants.

When combined with collective names, it expands and strengthens the heart. The name Mut’ali purifies the soul and is especially effective for curing obsessive thoughts and chronic diseases. It is recommended for women dealing with obsessive behaviors or those experiencing significant weakness. Moreover, it is beneficial during pregnancy and childbirth, when combined with proper names that suit individual circumstances, such as “Ya Latif Al-Mut’ali”.

Al-Ghalib

The Qur’an says:

“And Allah is predominant over His command” (Qur’an, 12:21).

The name Al-Ghalib is a majestic name related to empowerment and the granting of dignity, particularly in the context of divine favor. It can be used for those who find it difficult to resist sin or who feel overwhelmed by worldly desires or sensory distractions. It is especially beneficial for those who wish to transform their weakness into strength through divine assistance.

The Holy Qur’an says:

“And if any one of the polytheists seeks your protection, grant him protection so that he may hear the words of Allah, then escort him to his place of safety. That is because they are a people who do not know.” (9:6)

The mention of “Ya Mujīr” (O Protector) is recommended in times of widespread calamities and afflictions that have a collective dimension, affecting both the righteous and the unrighteous. While initially, it might highlight the weakness and inability of the arrogant and tyrannical powers in the world, if recited regularly, and if one distances themselves from the sites and sources of such calamities, this invocation will protect the one who recites it.

Al-Mu’ādh (The One Who Provides Refuge)

The Qur’an says:

“And she, in whose house he was, sought to seduce him. She closed the doors and said, ‘Come! It is for you.’ He said, ‘I seek refuge with Allah. Indeed, he is my master who has made good my residence. Indeed, the wrongdoers will never succeed.'” (12:23)

“Ya Mu’ādh” is one of the invocations of seeking refuge (Istiaza) and is a name reflecting divine beauty. It is inherent in human nature to seek refuge and protection. One who seeks refuge with this name will not fear, will not be afraid, and will find peace. The condition for this invocation is to possess faith, as Allah grants refuge to the believers, and they find peace in this lasting protection.

Al-Mujīb (The Answerer of Prayers)

The Qur’an says:

“And to Thamud (We sent) their brother Saleh. He said, ‘O my people, worship Allah; you have no deity other than Him. He has produced you from the earth and settled you in it. So ask forgiveness of Him and then repent to Him. Indeed, my Lord is near and responsive.'” (11:61)

Consistent invocation of “Ya Mujīb” opens the keys to heaven. Many illnesses are cured by this name, and problems such as lack of provision, psychological difficulties, and even deficiencies in intellect and heart are resolved. It removes weakness, lethargy, and inertia, restoring strength and vitality. Regular recitation over a year can manifest its benefits.

Al-Mujzī (The Rewarder)

The Qur’an says:

“What is with you is finite, and what is with Allah is everlasting. And we will surely reward those who were patient and give them the best of what they used to do.” (16:96)

The name Al-Mujzī oversees the actions of all of creation and dispenses rewards commensurate with deeds. If someone is inclined towards lust, heedlessness, or sin, especially in the case of extreme selfishness, and recites this name, they will experience harm and face divine retribution.

Al-Mukhaffif (The One Who Lightens Burdens)

The Qur’an says:

“Allah intends to lighten for you, and man was created weak.” (4:28)

Consistent invocation of “Ya Mukhaffif, Ya Latīf” or “Ya Mukhaffif, Ya Karīm” lightens the burden of obligations and eases challenges, reducing the weight of adversities. Allah, who is all-powerful, removes difficulties from His servant’s path and provides them with ease and tranquillity in their life, making it possible for them to rise towards spiritual heights.

Al-Dannī (The Near One)

“Ya man Dannī fī ‘Ulūhī, Ya man ‘Alā fī Dunūhī” (O He who is near in His Exaltation, O He who is exalted in His nearness). The name Al-Dannī symbolizes a proximity to the Divine, overcoming anxiety, forgetfulness, and worry. By invoking this name, one can attract worldly blessings and protection from poverty, bringing about material and spiritual abundance.

Ar-Ra’ūf (The Most Kind)

The Qur’an says:

“And of mankind is he who sells his soul, seeking the pleasure of Allah. And Allah is full of kindness to the servants.” (2:207)

The name Ar-Ra’ūf surpasses even Ar-Rahīm in terms of compassion. Invoking “Ya Ra’ūf, Ya Rabbī” especially in the prostration or during supplication, invites Allah’s deepest mercy and kindness, ensuring that one does not fall prey to the world’s challenges, whether it be in their spiritual or worldly matters.

Al-Bātish (The Striking)

The Qur’an says:

“The Day when We will strike with the greatest strike. Indeed, We are the ones who will take vengeance.” (44:16)

The name Al-Bātish is a formidable name and must be used cautiously. Its power is destructive, and its use can result in severe consequences, even affecting the one who invokes it. It is potent in breaking curses, severing ties, or defeating the oppressors. It should be used only with great care, especially in situations of absolute necessity.

Al-Qāṭi’ (The Cutter)

The Qur’an says:

“And We cut off the people who denied Our signs.” (6:6)

Al-Qāṭi’ is a name that serves to sever the chains of problems and mental afflictions. It is particularly beneficial for individuals suffering from psychological issues, such as anxiety, obsession, and weakness in character. Regular invocation brings clarity of thought and sharpens the intellect, breaking down barriers and facilitating success.

Al-Qāsim (The Divider)

The Qur’an says:

“Do they distribute the mercy of your Lord? It is We who have distributed among them their livelihood in the life of this world. And We have raised some of them above others in rank, so that some may take labour from others. But the mercy of your Lord is better than what they accumulate.” (43:32)

The name Al-Qāsim helps to resolve problems related to imbalance, whether psychological, physical, or social. It shatters the obstacles preventing the distribution of blessings, including those preventing knowledge, wealth, and spiritual progress. This name is instrumental in overcoming adversities and achieving peace of mind.

Al-Qāsim (The Divider)

The Qur’an says:

“And how many a city that was unjust have We destroyed and raised up after it another people.” (21:11)

Al-Qāsim is even more potent than Al-Qāṭi’. It brings about division and destruction in matters of great consequence, particularly in conflicts involving the oppressors, and has immense power in situations of spiritual combat. The name is most effective in removing oppressive forces from one’s life.

Al-Mughrīq (The Drowner)

The Qur’an says:

“And when We parted the sea for you and saved you, and We drowned the people of Pharaoh while you were looking on.” (2:50)

The name Al-Mughrīq is particularly dangerous and should be used with extreme caution. It has the potential to destroy an enemy, not merely by physical harm but by causing their complete downfall, including loss of intellect and mental stability.

The Holy Quran says:

“And they plotted, and Allah also plotted; and Allah is the best of planners.” (Surah Al-Imran, 3:54)

The mention of “Ya Makir” is suitable for freeing oneself from the schemes of a deceitful individual or a treacherous enemy who stubbornly harbors ill intentions. Allah, with His plan, softly and silently overwhelms and bankrupts them.

Chapter Eight: The Effects of Quranic Verses

The Effects of Certain Verses, Chapters, and Phrases from the Quran

– How can you disbelieve in Allah?

The Quran says:

“How can you disbelieve in Allah, when you were dead and He gave you life? Then He will cause you to die, and then He will bring you to life again, and to Him you will return.” (Surah Al-Baqarah, 2:28)

This verse emphasizes the importance of gratitude to Allah, who brought us to life from death. Reciting this verse regularly, especially after the Fajr prayer, invigorates the heart and the soul. It serves as a powerful reminder of Allah’s sovereignty over life and death.

– Verily, we belong to Allah and to Him is our return.

The Quran says:

“Those who, when disaster strikes them, say: ‘Indeed we belong to Allah, and indeed to Him is our return.'” (Surah Al-Baqarah, 2:156)

The phrase “Indeed we belong to Allah and to Him is our return” is a comforting reminder during times of hardship. It strengthens patience and alleviates sorrow, offering protection and guidance in times of adversity.

– To Allah is your return.

For those experiencing weakness or inability to handle their affairs, the Quran says:

“To Allah is your return, and He has power over everything.” (Surah Al-Mulk, 67:15)

Reciting this verse builds strength and empowers one in all aspects of life, both worldly and spiritual. It instills a sense of control and resilience, particularly when facing difficulties.

– Return to your Lord.

The Quran says:

“O tranquil soul, return to your Lord, well-pleased and pleasing [to Him]. Enter among My righteous servants, and enter My Paradise.” (Surah Al-Fajr, 89:27-30)

This verse is an expression of profound peace, promising the soul’s return to its Creator in a state of tranquility. It serves as an aspiration for the ultimate reward and peace.

– Everything will perish except His face.

The Quran says:

“And do not invoke with Allah another god. There is no deity except Him. Everything will perish except His face. His is the judgment, and to Him you will be returned.” (Surah Al-Qasas, 28:88)

This verse underscores the eternal nature of Allah and the impermanence of everything else. It instills humility and recognition of the supremacy of the Divine in all matters.

– Listen and obey.

The Quran says:

“O you who have believed, do not say [to the Prophet], ‘Ra’ina’ but say, ‘Unzurna’ and listen. And for the disbelievers is a painful punishment.” (Surah Al-Baqarah, 2:104)

Reciting this verse encourages attentiveness to the commands of Allah and the Prophet. It serves as a reminder of the importance of listening to divine guidance without arrogance or disobedience.

– The Tasbeeh of Prophet Yunus (Jonah).

The verse of Prophet Yunus (Jonah) is based on the following:

“And the man of the fish (Jonah) when he went off in anger and thought that We would not decree upon him (a punishment), and he called out within the darknesses, ‘There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.'” (Surah Al-Anbiya, 21:87)

The mention of this prayer is significant in overcoming distress and solving problems. It cleanses the soul and strengthens one’s connection with Allah, especially in times of hardship.

– There is no deity except Him.

“There is no deity except Him.” (Surah Al-Hashr, 59:22)

This powerful phrase, repeated frequently, serves as a reminder of the Oneness of Allah. It purifies the heart and mind from impurities and strengthens faith in His sovereignty.

– Ayat al-Kursi.

The Quran says:

“Allah! There is no deity except Him, the Ever-Living, the Sustainer of existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.” (Surah Al-Baqarah, 2:255)

This verse, Ayat al-Kursi, is one of the most important and powerful verses in the Quran. It is recited regularly for protection, strength, and to gain closeness to Allah. It is believed that its recitation brings immense blessings, and serves as a shield against harm.

The mention (and He is the Most High, the Most Great) carries with it the names of divine power and the ability to enable and empower through the lordship of God.

Similarly to this phrase, the mention (He is Allah, the One, the Eternal Refuge) in Surah Al-Ikhlas is akin to the extracted mention of “He is Allah, the Eternal Refuge.” Persisting with this mention conveys that, although worldly harms, reputation issues, violations of sanctity, and calamities may affect loved ones, they remain within divine wisdom.

The Noble Ayat al-Kursi allows for the extraction of the mention “Allah, there is no deity except Him, the Ever-Living, the Sustainer of existence, and He is the Most High, the Most Great.” All the names mentioned here belong to the highest and most essential divine attributes, and they are exceedingly potent. The remembrance of this will have a profound effect. If repeated under the guidance of an experienced mentor, it purifies the soul, making the wellsprings of wisdom flow from the heart, and removes the need for memorisation in the act of remembrance.

This remembrance, and the extracted remembrance from it, which consists of divine and exalted names, requires purification and ablution. Reciting it without purification and ablution is harmful.

This mention is ideally repeated at night, facing the Qiblah. It also requires prayer, the ability to endure hardship, and attention to fulfilling one’s needs. Alongside this, acts of charity, helping the needy, and offering voluntary prayers (Nafl) are necessary to mitigate any negative effects it may have. This mention surrounds the reciter with afflictions to purify them in the crucible of trials, refining them until they become pure, delicate, and soft. Irresponsible or unknowledgeable use of it can disrupt the reciter’s life, weaken their nerves, and at times lead them to obsessive-compulsive disorder (waswasa).

Beneath this mention, if one uses the eight instances of (He) corresponding to the pronouns of Ayat al-Kursi in prostration or in the qunut (invocation), keeping the remembrance hidden such that it does not become too frequent or noticeable, and reciting it in solitude and the darkness of the night, it fosters intimacy with divine matters. It opens up infinite realms of divine sustenance, and the reciter may find a guiding spirit, angel, or jinn who is assigned to them. This agent of the divine will guards and protects the reciter, and in addition to their assigned protector, they will gain a special protector. Light hinders this remembrance and brings fatigue.

• Allah, there is no deity except Him, the Ever-Living, the Sustainer of existence

Persisting in the recitation of the phrase (Allah, there is no deity except Him, the Ever-Living, the Sustainer of existence) is a catalyst for the inner self and heart. Regular remembrance of this phrase brings a cleansing effect on the heart, bestows divine knowledge and wisdom, and invites the flow of secrets, freshness, and vitality into the inner being. Reciting this phrase alone can be harmful, but if one is mindful of it, the reward of martyrdom will be written for them, and they will be counted among those who are blessed with divine testimony.

• There is no deity except Him, the Almighty, the Wise

The Quran states:

(It is He who forms you in the wombs as He wills. There is no deity except Him, the Almighty, the Wise.) [Surah Al-Imran, 3:6]

This is the one who shapes you in the wombs as He wishes. There is no deity except Him, the Almighty, the Wise.

The phrase (There is no deity except Him, the Almighty, the Wise) is one of the beloved remembrances of the close ones and the elect of Allah. The noble verse acknowledges that God is the fashioner of every creation. The phrase (as He wills) refers to the divine will’s specific design, where He grants some of His servants the proximity of grace, making them beloved to Him. Persistent recitation of this remembrance for nearly six months purifies the inner being, removing the rust of the soul, and provides a special divine gift of remembrance that makes one’s inner potential flourish, especially if there is a latent love of God in the heart.

• Allah, there is no deity except Him, to Him belong the Most Beautiful Names

The composite mention (Allah, there is no deity except Him, to Him belong the Most Beautiful Names) requires specific authorization. If someone uses it arbitrarily without permission, they may encounter harmful consequences, and at times, their entire life could be disrupted.

This name of God is granted to those who are softer than clay, more fluid than water, colder than the wind, and hotter than fire. Such individuals will be endowed with a powerful heart and an expansive soul that surpasses the breadth of the entire universe.

• There is no deity except Him, the Most Gracious, the Most Merciful

The Quran states:

(Your God is One God. There is no deity except Him, the Most Gracious, the Most Merciful.) [Surah Al-Baqarah, 2:163]

Your God is the one God, there is no deity except Him, and He is the Most Gracious, the Most Merciful.

This verse, with its glorious opening, is particularly effective for nullifying magic and breaking spells. However, it is not a means for casting spells.

The entire verse is a powerful remembrance, one that elevates the heart and leads to a deeper focus on the love and unity that permeates the cosmos. If someone reaches a level of spiritual intimacy with God, they may come to find the Supreme Name within this verse. There is such power within this verse that one could change anything with it, but its use has a specific structure that must be learned, and it cannot be written down or discussed in a book.

• Allah, there is no deity except Him, the Lord of the Mighty Throne

The remembrance of this verse is like a mill that grinds mountains. If someone suffers from anxiety, fear, sickness, or weakness, or if they are elderly and in need of strength, they can use this verse to gain the power to overcome their fears, anxieties, or illnesses. The verse is:

(Allah, there is no deity except Him, the Lord of the Mighty Throne.) [Surah Al-Baqarah, 2:255]

This verse, when read aloud in two breaths, becomes a complete remembrance. It is highly effective in breaking spells and is frequently used in esoteric practices. It is a concise verse that, according to the scholars, has no extraneous parts that could be removed.

This verse is powerful when recited quietly, and it is particularly useful for dealing with hidden dangers. It can be recited both during inhalation and exhalation. However, it may cause arrogance if used improperly, so it should be accompanied with frequent recitations of forgiveness and praise to protect the practitioner from such negative side effects.

• Glorified is Allah, the King, the True Sovereign

One of the exalted and significant remembrances in the Quran is the verse:

(Glorified is Allah, the King, the True Sovereign. There is no deity except Him, the Lord of the Generous Throne.) [Surah Al-Zumar, 39:75]

This verse declares the divine power, might, goodness, and unity of God. It is used in daily remembrances and is very effective as a prayer for knowledge and wisdom. This phrase should be recited regularly, for it is filled with profound meanings, drawing the soul closer to God.

The aforementioned remembrances are vital for the purification of the heart, the achievement of inner peace, and for those desiring to deepen their relationship with the divine. Regular recitation should be done with attention, seeking divine grace and knowledge in every breath, with the right intention, and under the guidance of a wise mentor to avoid misuse or negative outcomes.

The Testimony of Allah: “There is No God But He”

The Holy Qur’an states:

“Allah bears witness that there is no god but He, and the angels and those endowed with knowledge (bear witness) while standing firm on justice. There is no god but He, the Mighty, the Wise.” (Quran, 3:18)

Allah, who is always upholding justice, testifies that there is no deity but He, and the angels (also) testify, as do the scholars, that there is no god but He, who is invulnerable and wise.

The continuous recitation of the first part of this verse, “Allah bears witness that there is no god but He,” brings one closer to Allah, leading to the attainment of divine attributes and the vision of Allah. Initially, the recitation is external, but with strong will, it becomes internal. Adopting the spirit of this verse results in complete union with Allah, a union accompanied by its effects: the perception and witness of actions in the beginning, and the witness of names, which, if prolonged, leads to the vision of and closeness to Allah’s essence. Consistent recitation of the entire verse eradicates doubts and delusions, dispels distress, and strengthens the heart.

This verse can be recited in all states, especially at dawn, following the Fajr prayer, and in the state of prostration. Consistent recitation of this verse demonstrates the level of devotion of the practitioner, indicating whether they are among the lovers or the beloveds of Allah, as it reveals the traces of divine affection. If one finds no inner response, then they lack the criterion of true devotion. This noble verse is profoundly significant, as it is Allah Himself who declares His uniqueness and uses His testimony as proof of His oneness.

One God

The Holy Qur’an says:

“Or were you witnesses when death approached Jacob, when he said to his sons, ‘What will you worship after me?’ They said, ‘We will worship your God and the God of your forefathers, Abraham, Ishmael, and Isaac, one God, and to Him we submit.'” (Quran, 2:133)

Did you witness when Jacob’s death approached and he asked his sons, “Whom will you worship after me?” They replied, “We will worship your God and the God of your forefathers, Abraham, Ishmael, and Isaac; one God we worship, and to Him we submit.”

The phrase “One God, and to Him we submit” highlights the exclusive worship of Allah. Using the words of the Children of Israel in the context of their polytheism brings misguidance and does not lead to any spiritual benefit unless it is purified. The phrase represents pure monotheism.

The Messenger Believes

The following verses describe remembrances that negate greed and lead to immediate attainment, taking away all of the worldly facade and urging the person, in separation from the Divine, to repeated invocations:

“The Messenger has believed in what was revealed to him from his Lord, and the believers (also) have believed. Each one has believed in Allah, His angels, His books, and His messengers, saying, ‘We make no distinction between any of His messengers.’ And they say, ‘We hear and we obey; Your forgiveness, our Lord. To You is the final return. Allah does not burden a soul beyond its capacity. It will have [the reward] of what it has gained, and it will bear the consequence of what it has 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 beyond what we have the strength 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.'” (Quran, 2:285-286)

The Prophet (peace be upon him) has believed in what was revealed to him from his Lord, and the believers, all of them, believe in Allah, His angels, His books, and His messengers. They say, “We do not make any distinction between any of His messengers.” They say, “We hear and we obey, our Lord, Your forgiveness. To You is the final return.”

The first verse of this noble passage, “The Messenger has believed in what was revealed to him from his Lord, and the believers (also) have believed,” is a profound one, pertaining to belief and faith. The part “Your forgiveness, our Lord, to You is the final return” can be recited in the evenings and during prostration. The benefits of this remembrance are numerous, reviving and softening the heart and washing away sins.

The part “Our Lord, and lay not upon us a burden like that which You laid upon those before us” is an independent remembrance.

The final part of this noble verse purifies the practitioner from polytheism, hypocrisy, illusions, and weaknesses.

“You are our protector, so give us victory over the disbelieving people” is an independent remembrance and one of the rare invocations. It is particularly suitable for those with weak reliance or those affected by hypocrisy. It removes hypocrisy, illusions, doubts, and weaknesses, and short, continuous invocations such as “You are our protector” can cure ailments. This remembrance highlights the unity of the universe and the oneness of Allah.

To Allah Belongs the Dominion of the Heavens and the Earth

In the final part of Surah Al-Imran, six connected verses (189–194) form an independent section of remembrance:

“To Allah belongs the dominion of the heavens and the earth, and Allah is over everything competent. 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. Those who remember Allah while standing, sitting, and 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. Glory be to You; protect us from the punishment of the Fire. Our Lord, indeed, whoever You admit to the Fire – You have disgraced him, and for the wrongdoers there are no helpers. Our Lord, indeed we have heard the caller calling to faith, saying, “Believe in your Lord,” and we have believed. Our Lord, forgive us our sins and remove from us our misdeeds and take us to Yourself with the righteous. Our Lord, and give us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in Your promise.” (Quran, 3:189-194)

The sovereignty of the heavens and the earth belongs to Allah, and Allah is competent over everything. Indeed, in the creation of the heavens and the earth and in the alternation of the night and the day, there are signs for those who reflect. These are the ones who remember Allah while standing, sitting, and lying on their sides, and they reflect on the creation of the heavens and the earth, saying, “Our Lord, You did not create all of this in vain.”

These six verses form a collection of invocations that are particularly suitable for those on the spiritual path. Reciting these verses helps individuals embody the qualities described. These verses are especially suited for advanced practitioners, and should not be recited casually without proper guidance from a knowledgeable teacher. They are the invocations of those who are at a certain stage in their spiritual journey.

The verse “Our Lord, You did not create this in vain” (3:191) is one of the invocations that should be repeated continuously until it becomes a natural part of one’s inner state. The practitioners mentioned in these verses remember Allah in every condition—standing, sitting, and reclining—and their remembrance is continuous. Such remembrance is the inner remembrance (dhikr khafi), which is far superior to outward (dhikr jali) remembrance.

And He is Over All Things Competent

If the following verse is frequently used, it strengthens one’s resolve:

“To Allah belongs the dominion of the heavens and the earth, and whatever is in them, and He is over all things competent.” (Quran, 3:189)

This verse is one of the most potent invocations that can help a person detach from the material world and ascend spiritually. It is highly effective in opening the pathways to the unseen realm. These verses are especially appropriate to be recited upon waking in the early morning, as the Prophet Muhammad (peace be upon him) would do.

This verse indicates the supremacy of Allah’s dominion over everything, and it is a reminder of the vastness and power of Allah’s will. It strengthens the practitioner, dispels fear, and removes internal weaknesses and doubts, curing the affliction of waswasa (whispers of the devil).

“Indeed, I Am With You”

The Holy Qur’an declares:

“Indeed, Allah took a solemn covenant from the Children of Israel, and We raised among them twelve leaders. And Allah said, ‘Indeed, I am with you: if you establish prayer, give zakāh, believe in My messengers, support them, and lend Allah a goodly loan, I will surely remit your misdeeds and admit you into Gardens beneath which rivers flow. But whoever among you disbelieves thereafter has certainly strayed from the straight path.’” [Surah Al-Ma’idah, 5:12]

In this noble verse, the phrase “Indeed, I am with you” (Inni ma’akum) is one of the Qur’anic invocations (adhkār). If one recites it with intentional invocation and imitation over a period, it becomes a medium through which one can perceive the presence of God within the self, ultimately losing oneself in the Divine. One who becomes intimate with this invocation no longer experiences worry, grief, or anxiety, and attains a serenity that surpasses even the tranquillity of paradise—achieving what is known as the liqā’ of Allah (the encounter with the Divine). At such a spiritual station, even Paradise holds no allure for the individual, nor does it serve as a source of motivation. Rather, such individuals derive all their energy and strength directly from the Almighty; nothing other than God can empower or sustain them.

The phrase “Indeed, I am with you” is considered a hidden (khafī) invocation and must never be pronounced aloud. This is substantiated in the noble verse:

“[Remember] when your Lord inspired the angels: ‘Indeed, I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike above the necks and strike every fingertip of them.’” [Surah Al-Anfal, 8:12]

Here, the communication is through divine inspiration (waḥy), not through vocal expression or outward declaration.

This invocation (adhkar) is profound, lofty, and weighty. It requires more than steadfastness and inner resolve. If uttered by one spiritually or emotionally fragile—unable to resist their own base desires—the result may be spiritually harmful, manifesting in afflictions the individual is ill-equipped to bear. Such a person, lacking balanced conduct in life, should instead adhere to more general and outward invocations such as “Mā shā’ Allāh” (What Allah wills) or “Lā ḥawla wa lā quwwata illā bi’llāh” (There is no power or strength except with Allah). For those spiritually attuned, this phrase bestows immense strength and divine empowerment.

The Four Quls (Al-Qul Al-Arba‘a)

In the Name of God, the Most Compassionate, the Most Merciful
Say: I seek refuge with the Lord of the daybreak, from the evil of what He has created, from the evil of darkness when it settles, from the evil of those who blow on knots, and from the evil of the envier when he envies.

Exalted is He who begins all things: the God of absolute perfection, ever expansive in mercy, uniquely tender in grace. Say: I seek refuge and entrust myself to the Lord of the radiant dawn—against the evils of all that He has created, from the overwhelming darkness as it descends, from the subtle influence of those who blow upon knots (symbolising sorcery), and from the malevolence of the envious when they succumb to corrosive jealousy.

In the Name of God, the Most Compassionate, the Most Merciful
Say: I seek refuge with the Lord of mankind, the Sovereign of mankind, the God of mankind, from the evil of the whisperer who withdraws, who whispers into the hearts of mankind—be they from among jinn or humans.

Exalted is He who initiates all being: the God of utter completeness, perpetually merciful and singularly gracious. Say: I seek refuge in the Lord of humankind, the Sovereign of humankind, the God of humankind—from the insidious whispers of the deceiver who induces spiritual stagnation and delay, he who whispers within human hearts, whether of jinn or mankind.

In the Name of God, the Most Compassionate, the Most Merciful
Say: O disbelievers, I do not worship what you worship. Nor are you worshipping what I worship. And I shall not worship what you have worshipped. Nor will you worship what I worship. To you be your religion, and to me, mine.

Exalted is He who commences all reality: the God of total perfection, boundlessly merciful, and tenderly gracious. Say: O you who disbelieve, I do not serve that which you serve, nor are you serving what I serve. I shall not serve what you have served, nor will you serve what I serve. To you belongs your religious path, and to me, mine.

In the Name of God, the Most Compassionate, the Most Merciful
Say: He is God, the One. God, the Absolute. He neither begets nor is born. Nor is there any equal to Him.

Exalted is the One who begins every manifestation of being: God of wholeness and boundless mercy. Say: He is utter oneness, without equal. He is complete in self-sufficiency. He neither begot nor was begotten. And there is none like unto Him.

These four chapters—when recited in the following order: al-Falaq, al-Nas, al-Kafirun, and finally al-Ikhlas—are considered among the most effective forms of spiritual protection. In certain traditions, al-Ikhlas is recited first or placed in the middle for other spiritual purposes.

The Fourth Invocation consists of three parts:

1. “I bear witness that there is no deity but Allah, alone, without partner.”
2. “To Him belongs the sovereignty and all praise; He gives life and causes death; He is Ever-Living and never dies; in His hand is all goodness.”
3. “And He has power over all things.”

The Fifth Invocation comprises six parts:

1. “Allah is sufficient for me, and He suffices.”
2. “Allah hears the one who calls upon Him.”
3. “Beyond Allah, there is no ultimate destination.”
4. “I bear witness to Allah in what He has called for.”
5. “And that He is disassociated from those who disassociate themselves.”
6. “And that to Allah belongs the Hereafter and the first (life).”

Each part of these five sections must be memorised accurately, and one should not pause at any point other than the designated stops.

(c) This invocation begins in an overt and audible manner, but must then transition into a subdued tone and eventually become internalised in the heart, such that it becomes a dhikr qalbi (remembrance of the heart). The reasoning is that employing bodily faculties in remembrance can, to an extent, be seen as association (shirk), whereas remembrance through the heart remains free of such impurity. The aptitude of spiritual seekers in this practice varies, and the duration required for each to attain proficiency should be assessed individually based on their progress and inherent disposition.

(d) This invocation has significant effects on individuals and its influence often manifests during sleep — a heavy sensation may descend upon the heart, as though the soul intends to depart the body. A profound affinity for solitude, retreat, and spirituality may also emerge.

(e) It is essential not to recite this invocation while hungry or with a full stomach. One should also observe ritual purity and face the qiblah while reciting it.

(f) Regular recitation must not interfere with daily obligations, especially for students of religious sciences for whom education is a compulsory duty. If one’s adherence to this practice causes negligence in obligatory pursuits, particularly when receiving a stipend for religious study, then continuation of the invocation must be reconsidered. Similarly, if the practice leads to excessive sleep deprivation, such that one sleeps until mid-morning and is hindered from productive activity, the invocation should be discontinued. Moreover, this practice does not benefit those with overly social temperaments who frequently engage in casual gatherings or public speaking (e.g., frequent preachers), as the spiritual effect of the invocation is diluted in such contexts.

(g) Each of the five sections should be recited five times — beginning with the first invocation, repeated five times, followed by the second, and so forth. Ideally, this entire cycle should initially be performed only three times, forming a complete set of fifteen invocations. If time is constrained, and fewer than three sets can be performed, one should not begin a second or third set, and instead limit oneself to a single full cycle of five invocations. An invocation lacking proper numerical structure will fail to inspire spiritual consciousness or connection with the realm of the unseen. Therefore, it is advisable to determine how long a three-set cycle takes and structure one’s recitation schedule accordingly. For beginners, exceeding three sets is discouraged due to the invocation’s strong effect in purging shirk — it may lead to fatigue, confusion, or even psychological disarray. Furthermore, even-numbered recitations should be avoided, as evenness symbolically evokes duality, which may metaphorically allude to shirk.

(h) The invocation must be recited with composure and deliberation. It should neither be hurried nor excessively slowed.

(i) This invocation may be recited during the pre-dawn hours (before the adhan of Fajr), as part of post-prayer supplications (ta’qibat), or during the qunūt of prayer. It may also be recited while in sujūd (prostration).

(j) The invocations should be performed in a state of stillness and without bodily movement. Maintaining this discipline regularly throughout the day — including during commutes — is recommended. Observance of ritual purity and facing the qiblah are prerequisites for realising its spiritual benefits. The invocation fosters inner expansion and receptivity of the heart.

(k) Due to its length, the tahlil invocation specific to the days of Dhul Hijjah is also beneficial in enhancing memory.

The Invocation of Silence (Dhikr al-Ṣamt)

When visiting the House of Allah, the sanctified shrines, the resting places of the Infallibles (Maʿṣūmīn), or in the presence of Divine friends (awliyāʾ), it is preferable to observe inner silence and spiritual composure. One should maintain a respectful distance and avoid approaching too closely, as true benefit and spiritual insight lie in reverence and restraint. Inner silence and spiritual quietude themselves constitute a form of dhikr khafī (silent remembrance), which fosters inward vision and spiritual connection.