Alhassanain(p) Network for Heritage and Islamic Thought

The Effects and Indications of Invocation (Dhikr)

As it was explained earlier that invocation (dhikr), witnessing (shahood), and countenance (laqa), are esoteric positions; and are genuine spiritual perfections, whereby a wayfarer really attains an exalted rank of existence which was not accomplished by him earlier.

If it is said: the position of witnessing is real and similarly, if it is said: the position of love, the position of compliance, the position of desire, the position of union, and the positions of countenance are not metaphorical, rather are real positions; it means that the relevant position represents a rank and degree of a real existence, which naturally should be accompanied with new effects and indications, so that the existence of that perfection could be identified through them. Here, we would describe the details of the following effects:

1. Commitment for God's Obedience

When some one attains a position whereby in his esoteric essence witnesses God's Beauty and sees himself in His presence, without any doubt will obey His commands absolutely. Whatever, he has been commanded to do will be performed by him and will refrain himself from things made forbidden for him.

If, a human being wants to know whether he has attained that position or not, he must evaluate his commitments towards Divine positive and negative commands and in accordance to his performance may determine his relative rank. It is not possible that a human being would have attained the exalted position of love and witnessing and would not have a total commitment towards Divine commands. Imam al-Sadiq has defined the invocation (dhikr) as follows:

قال ابو عبدالله عليه السلام: (فى حديث الى ان قال) ولكن اذ اورد عليك شئ امر الله به اخذت به واذا ورد عليك شئ نهى عنه تركته

“Invocation is meant that when some one encounters an act which has been made mandatory by God-Almighty he performs it and if it is forbidden, he refrains from it.”1

Imam al Husayn (a.s.) in his prayer of Arafah said:

يا من اذاق احبائه حلاوة المؤانسة فقاموا بين يديه متملقين و يا من البس اوليائه ملابس هيبته فقاموا بين يديه مستغفرين

“Oh God-Almighty! Thou are the One Who has poured the sweetness of Your love inside your friend's mouths so that they should stand in prayer in front of You and must adore You with humility. Oh Thou are the One Who has dressed your saints with the robe of fear so that they should stand and repent in front of you.”2

God-Almighty said in Holy Qur’an

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ

“Say: If you do love God follow me: God will love you. (3:31)

Imam al Sadiq (a.s.) said:

قال الصادق عليه السلام: من كان ذاكر الله على الحقيقة فهو مطيع ومن كان غافلا عنه فهو عاص

“Whoever becomes a sincere invocator of God-Almighty, will also become truly obedient to Him, and whoever is negligent, will be a sinner.”3

2. Humility

Whoever witnesses the Power and Majesty of God-Almighty would naturally humiliate himself in front of him, and will continuously lower his head in regret while realizing his omissions and negligence.

Imam al-Sadiq (a.s.) had narrated in a tradition:

قال الصادق عليه السلام (فى حديث الى قال) ومعرفتك بذكره لك يورثك الخضوع والاستحيا والانكسار

“Your enlightenment because of your being paid attention by God-Almighty will result in your becoming humble, modest and prudent.”4

3. Excitement for Worshipping

One of the indication of attaining the position of witnessing is the strong liking for worshipping and feeling intense pleasure during its performance, because, some one who has witnessed the Majesty and Splendor of the Lord of the Worlds and considers himself in the presence of God-Almighty -the Fountainhead of All Magnanimity and Perfection –would prefer the pleasure of hymns and humming communications with Him over any other enjoyment.

Those who are deprived of spiritual pleasures keep themselves amused with transient worldly amusements which in reality are no more than a pain killer, but those who have tasted the real pleasure of worshipping and hymns of the Lord of the Worlds would never exchange their pleasant state and beauty with any other enjoyment.

These are the purest God's servant who worship him only for the sake of his worthiness to be worshipped and not for the sake of any reward and punishment. In this regard, you must have heard about the melting and burning worshipping and intimate humming communications of the Holy Prophet (S) Imam ‘Ali (a.s.) Imam al-Sajjad and other Imams of Prophets (Ahlul Bayt) with their Lord.

4. Tranquility and Assurance

The world is a place of pains, sorrows, and sufferings, which can be classified into the following three categories:

• First type: Tragedies like sickness of self or relatives death of self or next of kills, oppression, prejudices, injustice, discard, and interference etc.

• Second type: Regret and annoyance for lack of worldly things which are beyond one's reach.

• Third type: Fear of loosing whatever have been accumulated, fear of theft or loss of wealth, fear of loosing children because of accidents, and fear of getting sick and possibility of death.

All of the above most probably takes away ease and comfort from a human being, whose roots could be traced to strong attachments to world and avoidance of God's remembrance. God-Almighty said in the Holy Qur’an:

وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا

“But he who turneth away from remembrance of me, his will be a narrow life. (20:124)

But God's sincere servants who have reached the Source of all Blessings and Perfection, have witnessed the Absolute Beauty and Splendor, are contented because of God's Remembrance and Affection. They are free from all sort of worries and sorrows, because of their having God-Almighty, they possess every thing.

They do not become annoyed or it worried for lack of worldly things because they do not have any inclinations towards them, instead, they have attached themselves to the Fountainhead of all Blessings and Perfection, which lacks nothing. Imam al-Hussain (a.s.) in his prayer of Arafah had said:

أنت الذي أزلت الأغيار عن قلوب أحبائك، حتى لم يحبوا سواك، ولم يلجئوا إلى غيرك أنت المونس لهم حيث أوحشتهم العوالم، وأنت الذي هديتهم حيث استبانت لهم المعالم ماذا وجد من فقدك؟

وما الذي فقد من وجدك؟ لقد خاب من رضي دونك بدلا ولقد خسر من بغى عنك متحولا كيف يرجى سواك وانت ما قطعت الاحسان وكيف يطلب من غيرك وانت ما بدلت عادة الامتنان

“Oh Lord! Thou are the one who has removed the love of others from the hearts of your favorite saints, so that they are not attached to any body except You, and do not seek any other shelter except You. While encountering terrible calamities they seek refuge in You. If Your Enlightenment and Nearness have been achieved by them -it was only because of Your-Guidance.”

“Whosoever does not find You what else there remains to be found? And whoever has found You what else would he be lacking? How much looser is the one who chooses other than You and how unfortunate is the one who deviates from You. How can a human being expect thing from others while Your Favors never get cut off from him? How could one pray for his need before others, while knowing that Your Generosity and Benevolence surround him.”5

Any how, the most important effect of one's attaining the position of invocation, witnessing, and love is the attainment of heart's peace and tranquility, because, in principle, nothing can rescue the heart's boat inside the stormy oceans of the life except God’s Remembrance. God-Almighty said in Holy Qur’an:

الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

“Who have believed and whose hearts have rest in the remembrance of God. Verily in the remembrance of God do hearts find rest! (13:28)

The stronger will be the belief of a person the greater will be his heart's degree of assurance and tranquility.

5. God's Attention towards the Servant

When a God's servant remembers God-Almighty, reciprocally He too bestows special favor and blessing upon His servant. This matter has been mentioned in the following verses and traditions, God-Almighty said in Holy Qur’an:

فَاذْكُرُونِي أَذْكُرْكُمْ

“Therefore, remember me, I will remember you. (2:152)

Imam al-Sadiq (a.s.) said:

عن ابي عبدالله عليه السلام: قال الله عزوجل: يابن آدم! اذكرنى فى نفسك اذكرك فى نفسى, يابن آدم! اذكرنى فى خلا اذكرك فى خلا, يابن آدم! اذكرنى فى ملا اذكرك فى ملا خير من ملاك. وقال: ما من عبد ذكر الله فى ملا من الناس الا ذكره الله فى ملا من الملائكة

“God-Almighty had said: 'Oh son of Adam! Remember me in your self so that I would remember you in My Self;. Oh son of Adam! Remember me in solitude so that I may remember you in solitude; Oh son of Adam! Remember me in congregation so that I remember you in a congregation much better than yours,” and said: 'Every servant who remembers God-Almighty among the human beings, God-Almighty remember him among the angels.”6

God's attention and special blessings towards a servant is not a metaphorical thing, rather is a reality whose reasons may be explained as follows:

First Reason

When a servants remembers God-Almighty and with this means makes himself readied for acceptance of His special favors, God-Almighty increases the level of his perfection and elevates him into higher spiritual positions.

Second Reason

When a servant recites God’s invocations and spiritually migrates towards Him, he is blessed with God's attention and special favors, whereby He bestows upon him exalted spiritual positions and takes over the control of his heart, The Holy Prophet (S) said:

عن النبى صلى الله عليه وآله قال: قال الله تعالى: إذا علمت أنّ الغالب على عبدي الاشتغال بي نقلت شهوته في مسألتي ومناجاتي ، فإذا كان عبدي كذلك فأراد أن يسهو حلتُ بينه وبين أن يسهو ـ وهذا معنى العصمة ـ اُولئك أوليائي حقّاً ، اُولئك الأبطال حقّا, أولئك الذين اذا اردت ان اهلك اهل الارض عقوبة زويتها عنهم من اجل اولئك الابطال

“God Almighty said: 'When I find a servant sincerely engaged in my invocation -makes him further interested into hymns and worshipping, and if occasionally negligence dominates over him, I prevent such occurrence, These are my real saints and heroes, If I want to annihilate all the earthly creations, it is because of their distinguished existence that My punishment does not descend towards earth.”7

6. God's Love towards the Servant

One of the effect of invocation is the God's love towards the servant. It has been inferred from various Qur’anic verses and traditions that when a person engages himself in God's remembrance and obeys His commandments, He too reciprocates and starts loving that person, The Holy Qur’an said:

قل ان كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ

“If you love God, follow me, God will love you. (3:31)

Imam al-Sadiq had narrated from the Holy Prophet (S):

عن ابي عبد الله عليه السلام: قال رسول الله صلى الله عليه وآله: من اكثر ذكر الله احبه الله ومن ذكر الله كثيرا كتبت له برائتان برائة من النار و برائة من النفاق

“Whoever offers lots of God's invocation will achieve God's affection towards him, whoever continuously remembers God-Almighty will have two letters written for him letter of immunity from Hells' fire, and letter of immunity from discard.”8

God's affection towards a servant is neither a ceremonial act nor it could be compared to the meanings of love as related to human beings. In case of human beings love is meant as heart's attachments and inclinations towards a desirable object, but for God such interpretation of love is not correct.

Love of God must be interpreted as His special favors and graces which further enhance a servants sincerity, attention, and worshipping, towards Him, and through these means attracts him towards the higher stages of perfection and nearness. Because, He loves the servant and likes hearing his humming hymns -bestows upon him the special favor of motivating further towards prayer, invocation, worshipping, and supplications.

Since, He likes servant's nearness, accordingly provides the required means for his perfection, and in nutshell because of His affection towards the servant -takes over his heart's control, thus, providing him the opportunities for better and speedy ascent towards His nearness.

7. The Most Important Effects

At this stage the wayfarer is blessed with most special benefits and privileges whose explanation is not possible through the pen and tongue of strangers, and except the recipient of these positions no one knows any thing about these affairs.

Because, of the effects of self-purification, esoteric cleansing, worshipping, asceticism, thinking, and continuous recital of invocation, the wayfarer attains on exalted spiritual rank where, by means of his esoteric eyes and ears is able to see and hear the most sublime realities which can not be seen and heard by the apparent eyes and ears. Sometimes he hears the praise and hymns of other creatures including angels and joins them.

While he lives in this world and socialize with its people but in his esoteric essence looks towards upper horizons living in an another world as though he does not belong to this world. In that World he witnesses the Hell and Paradise and keeps in touch with angels and spirits of God's righteous saints. He is familiar with other World, and utilizes its blessings but does not want to speak about it, because such persons prefers seclusion and strictly sustain themselves from fame and popularity.

The higher Divine learning are descended upon the gnostics heart, and mystical-sciences which are not customary with conventional learning are witnessed by him. The wayfarer ultimately achieves an exalted spiritual position whereby he forgets everything including his self and does not pays attention towards anything except the Holy Names and Characteristics of God-Almighty. He sees the Lord of the Universe as Over seer of every thing and every where, Who had said:

هو الاول والاخر والظاهر والباطن

“I am the first, the last, the hidden and the apparent.”

He sees the world as a manifestation of God's characteristics and considers every perfection and beauty from God-Almighty. The depravity of essence of all creatures, the absolute richness of the Self Existent (Wajib al-Wajood) becomes apparent for him and in witnessing the Supreme Source of Absolute Beauty and Perfection feels fascinated and absorbed.

Here it should be pointed out that the position of annihilation (fana) in itself consists of various degrees and ranks, and it would be appropriate if this deprived servant should better refrain himself from entering into these privileged positions.

Notes

1. Bihar al-Anwar, vol. 93. p-155.

2. Iqbal al-Amal-Prayer of Arafah.

3. Bihar al-Anwar, vol. 93, p-158.

4. Bihar al-Anwar, vol. 93, p-158.

5. Iqbal al-Amal, Prayer of Arafah.

6. Wasail al-Shi’a, vol 4, p-1185.

7. Bihar al-Anwar, vol, 93, p-162.

8. Wasail al-Shi’a, vol. 4, p-181.

The Means of Attainment

In order to achieve faith's perfection and attaining higher spiritual positions of God's Remembrances (Dhikr), Witnessing, (Shahood), and Countenance (Laqa), the following means should be utilized:

1. Meditation and Reasoning

The reasons and arguments presented for the proof of God's Existence might be of some help in this regard, because, the reasons presented in the Holy Qur’an and other books of wisdom and gnosticism confirm that all the worldly phenomenon are needy and deprived rather in their essence are absolute indigence and deprivation.

In order to exist, and for continuation of their actions and movements they all are related to a - “Free from Want Existence”, rather in essence are related and dependent upon Him. All are needy and limited.

In the entire circle of existence there does not exist more than one -”Free from Want”, Self Sufficient and Infinite Existence and that is the Essence of Self Existent (Wajib al-Wajood), Whose Existence is absolutely free from defects, limitations, and needs.

He is the Source of all Perfection Whose Power, Knowledge, Life, and Other Characteristics are Absolute and Infinite; is present everywhere and is the overseer of all things, nothing is hidden from Him, is closer to all the creatures, even is nearer to man than his jugular vein. The Qur’anic verses and traditions have explain this in detail. Following are some examples:

فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ

“To God belong the east and the west: Withersoever ye turn, there is the presence of God. (2:115)

And said:

وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

“And He is with you wheresoever ye may be. And God sees well as that ye do. (57: 4)

And said:

أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ وَنَحْنُ

“We are nearer to him than (his) jugular vein. (50:16)

And said:

إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

“For God is witness of all things. (22:17)

Therefore, pondering and reasoning over the Divine proofs helps man's exit from the intense darkness of unbelief, makes him enter inside the boundaries of faith, opens the path of perfection, and invites him towards action which is the pre-requisite of belief.

2. Deliberations over the Qur’anic Verses

The Holy Qur’an regards all worldly phenomenon as sign and indications of the existence of the World's Creator. The Qur’anic verses emphasize repeatedly to deliberate and think about God's signs, and the beauties, wonders, rhythm, and coordination which is controlling them in order to discover the existence of a Learned, Wise and Omnipotent God.

The human beings have been asked to deliberate deeply about their own creation, mysteries, and wonders incorporated within the structures of their sprit and body, the differences of colors and languages, and the creation of their spouses. Similarly, they are asked to ponder about the creation of sun, moon, stars, and their wonderful movement.

Further they are encouraged to look and think about the creation of earth, mountains, hills, trees, plants, and animals living inside, the water and over land. Also, the Holy Qur’an has described a lot of examples from these creations.

The world indeed is beautiful and fascinating, arid a little bit pondering would reveal hundreds of hidden wonders and mysteries within its creatures. Starting from sun, moon, stars, milky ways, and clouds till the fascinating and mysterious world of atom; from the great forests till different types of plants and smaller and larger trees; from the great animals like elephant and camel till the tiny ants, mosquitoes, bacteria, and viruses all of them reveal a special beauty and elegance.

By witnessing the wonders of these worldly phenomenon and the most accurate precise coordination prevailing upon them, a human being may discover the Infinite Grandeur, Majesty, Wisdom, and Knowledge of the Creator and, thus, becomes astonished and fascinated crying from the inner depths of this heart:

هَٰذَا بَاطِلًا رَبَّنَا مَا خَلَقْتَ

“Our Lord! Thou createdst not this in vain. (3:191)

Look at the brightening sky full of stars and deliberate deeply over their creation; sit near the edge of a forest and see the Majesty and splendor of God-Almighty. Alas! The world is so beautiful !!

3. Worshipping

After being blessed with faith (iman) and enlightenment (marefah) a human being must strive and endeavor to perform righteous deed and must discharge his religious obligations. Because, it is through the performance of righteous deeds that the belief and enlightenment achieve perfection, ultimately ascending towards God's Nearness.

It is True that belief, enlightenment and the words of purity (Monotheism) ascend towards Him, but in this movement they are assisted by the righteous deeds. God-Almighty said in Holy Qur’an:

مَن كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا ۚ إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ

“Whoso desireth power (should knew that) all power belongth to God. Unto Him good words ascend, and the pious deed doth He exalt. (35:10)

The righteous deeds may be compared to the fuel in an airplane. So for it contains fuel it may continue to ascend, but the moment its fuel is finished it crashes immediately. Likewise, belief, ,and enlightenment so for are accompanied by righteous deeds they help ascend the human being towards Upper Heavens, but without the assistance of righteous deeds a human being crashes like an airplane without fuel. God-Almighty said in the Holy Qur’an:

وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ

“And serve thy Lord till the inevitable cometh into thee. (15:99)

The only way for achieving self-perfection and attaining the state of certainty (yaqeen) is to strive seriously to discharge obligations, worshipping, and servitude of God-Almighty. If some one imagines that he may attain exalted spiritual position through means other than worship -is in gross error.1 If God willing (inshaAllah) the discussions regarding righteous deeds will be continued later on.

4. Invocations and Supplications

Islam, especially has emphasized the importance of continuous recital of invocations and in this regard special invocations and supplications have been prescribed by the Holy Prophet (S) and Infallible Imams (a.s.) whose recital earns a special reward. Invocation in Islam is considered as a type of worship which helps one to achieve self-perfection and God's Nearness. For example The Holy Prophet (S) had said:

عن ابى سلام قال: سمعت رسول الله صلى الله عليه وآله يقول: خمس ما اثقلن في الميزان سبحان الله, والحمدلله, ولا إله الا الله, والله اكبر والولد الصالح يتوفى لمسلم فيصبر ويحتسب

“There are five things which makes a human being's deeds heavier: Glory to God (Subhan Allahi), All praises belong to God (AlhamduLillahi), there is no God but god (La ilahi-illallahu), God is Great (Allahu Akbar) and to remain patient at the demise of a righteous offspring.”2

And said:

قال رسول الله صلى الله عليه وآله: لما اسرى بى الى السما دخلت الجنة فرايت علاقة يبنون لبنة من ذهب ولبنت من فضة وربما امسكوا فقلت لهم: ما لكم ربما بنيتم وربما امسكتم؟ فقالوا حتى نجيئنا النفقة فقلت لهم: وما نفقتكم؟ فقالوا: قول المؤمن فى الدنيا: سبحان الله, والحمدلله, ولا إله الا الله, والله اكبر. فاذا -- قال بنينا واذا امسك امسكنا

“When on the Night of-Ascent (Mairaj) I was taken into the paradise I saw the angels busy in building the palaces of silver and gold but occasionally they suspended the work. I asked them: 'Why do you work intermittently?' 'When we do have construction material, we continue work but when the material is consumed we are forced to terminate the work.’ Replied the angels.”

“What sort of material you require ? I asked. “Glory to God,” “All praises belong to God”, “There is no god but God” and “God is Great”; when a believer is busy in invocation -we receive the material and start to build, but when he forgets to offer invocation, we too are forced to terminate the work.” Replied the angels.”3

The Holy Prophet (S) said:

قال رسول الله صلى الله عليه وآله: من قال سبحان الله غرس الله له بها شجرة في الجنة ومن قال الحمد لله غرس الله له بها شجرة في الجنة ومن قال: لا إله إلا الله غرس الله له بها شجرة في الجنة ومن قال: الله أكبر غرس الله له بها شجرة في الجنة: فقال رجل من قريش: يا رسول الله! ان شجرنا في الجنة لكثير. قال: نعم. ولكن إياكم أن ترسلوا عليها نيرانا فتحرقوها. وذلك أن الله عز وجل يقول: يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول ولا تبطلوا أعمالكم

“Whoever recites: “Glory to God”, a tree is planted for him in the Paradise, similarly God-Almighty orders plantation of a tree for a believer inside the Paradise for each recital of” All praises belong to God” or “There is no god but God or “God is Great”. “Then a Qureshite man asked: 'Oh Prophet of God! Then we will have plenty of trees in the paradise.

'Yes it is so! But be careful not to send the fire which will bur” all the trees, because God-Almighty had said in the Holy Qur’an: O Ye who believe! Obey God and obey the Messenger and render not your actions vain. ' Replied the Holy Prophet (S).”4

Each phrase which induces God 's Remembrance in a human being and whose meanings are related to praise, supplication, and adoration of God-Almighty -is called invocation (dhikr). But traditions have prescribed special invocations whose recital brings special rewards. Some of the important invocations are as follows:

لا اله الا الله

(La ilahi illallahu)

“There is no god but God.”

سبحان الله

(Subhan allahi)

“Glory to God”

الحمد لله

(Al hamdu lillahi)

“All praises belong to God.”

لا حول ولا قوة الا بالله

(La hol wala quwwateh illa billah)

“There is no power except God-Almighty.”

حسبنا الله ونعم الوكيل

(Hasbanallahi wa nemal wakil)

“God is sufficient and He the best defence.”

لا اله الا الله سبحانك انى كنت من الظالمين

(La illahi illallahu subhanak inni kuntu min al zalimin)

“There is no God save Thee. Be thou Glorified. Lo! I have been a wrong Doer.”

يا حى يا قيوم يا من لا اله الا انت

(Ya hayyu ya qayoom ya min la ilahi illa unt)

“Oh Self-Existent, Eternal these is no God except Thee.”

افوض امرى الى الله ان الله بصير بالعباد

(Afwaz amri illallahi innalahi basir bil ibad)

“Leave the affairs to God, He is aware and knowledgeable about His servants.”

لا حول ولا قوة الا بالله العلى العظيم

(La howlwala quwwateh illa billah il ‘Ali ul azim)

“There is no power except God the Exalted.”

يا الله

(Ya Allah)

“Oh! God.”

يا رب

(Ya Rab)

“Oh! Lord!”

يا رحمان

(Ya Rahman)

“Oh! Merciful!”

يا ارحم الراحمين

(Ya arhamar rahimin)

“Oh! The Merciful and Compassionate.”

يا ذا الجلال والكرام

(Ya zul jalale wal Ikram)

“Oh! The Majestic and Magnanimous.”

يا غنى يا مغنى

(Ya ghani ya mughni)

“Oh! Thou Who is free from needs, and oh! Thou Who is the Granter of our needs.”

Similarly there are other Holy attributes of God-Almighty which have; been mentioned in the traditions and supplications. All of them are invocations, motivates a man towards God's Remembrance, and. are means of His-Nearness.

A wayfarer may select any one of the above mentioned invocations and should recite them continuously. But some enlightened gnostics preferred certain special invocations. some of them recommended: “there is no god but God” (La ilahi illallahu), while others selected: “glory to God” all praises belong to God; there is no god but God; and God is Great; (Subhan allahi, wal hamadu lillahi wala ilahi illallahu walahu akbar).

But according to some traditions it may be concluded that the invocation: “there is no god but God “ “ (La ilahi illallahu) “ possesses distinction over other invocations. The Holy Prophet (S) had said:

قال رسول الله صلى الله عليه وآله: خير العبادة قول لا اله الا الله

“The best worships are the recital of invocation ‘there is no god but God.’”5

And said:

قال رسول الله صلى الله عليه وآله: سيد القول لا اله الا الله

“The phrase -”there is no god but God “ -is the chief and most distinguished among all other phrases of invocations.”6

The Holy Prophet (S) had narrated from Arch Angel Gabriel that God-Almighty said:

عن النبى صلى الله عليه وآله عن جبرئيل قال الله عز وجل: كلمة لا اله الا الله حصنى فمن دخل حصنى امن من عذابى

“The phrase -There is no god but God -is the most stable shelter of Mine. Whoever entered in it shall be immune from My Punishment”7

Since the aim of invocation is attention towards God-Almighty, therefore, it may be concluded -that every phrase which improves and increases a person's motivation to remember God-Almighty is indeed the most suitable invocation for that person.

Generally speaking individuals, conditions and their spiritual ranks differ. It is quite possible that the phrase “Oh! God” (Ya Allah!) under certain conditions might be interesting and suitable for some one, while the phrase- “Oh Thou the Granter of the prayers of the depressed.” (Ya Muji bud dawatul Muztarin) may suit some other individual.

For some individuals the phrase -”there is no god but God. “ (La illahi illallahu) may suit, while for some others the phrase- “Oh Merciful”, Concealer of faults” (Ya Ghafar! Ya Sattar!) might be more suitable, and similar is the case with other invocations.

It is because of these considerations that if a wayfarer has access to perfect teacher, it would be better for him to seek his guidance in this regard. But if one does not bas access to such learned teachers he may resort to supplication books, traditions and guidelines left by the Holy Prophet traditions and guidelines left by the Holy Prophet (S) and Infallible Imams (a.s.) of Prophets (Ahlul Bayt).

All invocations and worships are good and if performed correctly may help a wayfarer to attain higher gnostic stations. A wayfarer might utilize some or all of them but the learned teachers of gnostics recommend that in order to attain the positions of invocation (dhikr) and witnessing (shahud), a wayfarer must select a special invocation and then must undertake its recital for a certain fixed numbers in a special manner in order to accomplish the desired goal.

Here it is important to point out that invocations and supplication prescribed in the religious law, although are worships and could be a means of achieving God's Nearness but, their main aim is attaining the stage of absolute cut off from other than God, and absolute attention and heart's presence towards God-Almighty.

Therefore, simply recital of phrases without paying attention towards their meanings and remaining negligent towards the real aims behind them would not produce any result. Because, recital of invocations and even their continuous repetition is not so difficult but this action alone may not help a wayfarer attaining his cherished goal.

What is useful is concentration and heart's presence towards God-Almighty, and negation and complete cut off from every thing other than Him, which is extremely difficult. So far as one does not achieve negation of others than God, he does not attain the worthiness and decency of receiving God's blessings and illuminations.

Only a heart absolutely and thoroughly cleansed from all existence other than God -has the honor of becoming a sacred place for the illumination of Divine light. Attaining concentration of thoughts and negation of things other than God require !' serious decision, perseverance, supervision, and constancy. It is not so that one will achieve it during the first attempt without practice and undertaking exercises. We must treat the self cautiously and should make him habitual of this act gradually.

Notes

1. According to a tradition narrated by Imam ‘Ali bin al-Husayn (a.s.), since God was aware that the later period of history, would produce curious people, and therefore: He revealed the verses of Surah Iron till verse “knower of all that is in the breasts, “ in order to define the boundaries for investigating His essence and characteristics. Therefore whosoever has allowed himself to ponder over beyond these prescribed limits is bound to be doomed.

As if the Surah al Ikhlas, “Say God is One” says to the prayer offerer: God is unique Supreme Power, the Most High, Exalted, the Needless, His essence beyond description, neither Begets nor Begotten, and there is no one similar to Him or His equivalent. Learned, Seer, Wise etc., and other characteristics of God's essence whose knowledge and awareness is obligatory for Muslims, and are regarded influential and effective in shaping their lives, and ascension of their spirits, have been repeated in other surahs of the Holy Qur’an.

Do not think beyond the limits as already defined in this surah about God's essence and know-how about His characteristics. Rather, concentration should be exerted for performing deeds, which would eventually enlighten the believer in knowing God better Do not think that by engaging in lengthy mental debates about His essence you will achieve more enlightenment.

It is not so! Instead, try to. achieve this desired enlightenment by bringing purification and spirituality to your inner self, and by practicing the principles of Monotheism in your deeds and action; and that is the way the prophets, saints, righteous servants of God, pure Monotheists, and gnostics were. -Profundities of Prayer, Ayatullah Sayyed ' ‘Ali Khamenei, pp-45, 46 [Tr].

2. Bihar al-Anwar, vol. 93, p-169.

3. Bihar al-Anwar, vol. 93, p-169.

4. Bihar al-Anwar, vol. 93, p-168.

5. Bihar al-Anwar, vol. 93, p-195.

6. Bihar al-Anwar, vol. 93, p-204.

7. Bihar al-Anwar, vol. 93 p-192.