Self Building: An Islamic guide for spiritual migration towards God chapter3

Self Building: An Islamic guide for spiritual migration towards God

Chapter3

Repentance 

and Self-cleansing 

point 

Prevention and refrainment from sins is the best way for attaining self-refinement. A p: 209 

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person who has never been contaminated by Sins and possesses his original purity and righteousness certainly is far superior than a sinner who has repented after committing a sin. The person who has not yet tasted the pleasure of sin and is not used to it may refrain himself from sinning much more easier as compared to the one who has been contaminated by sins and now wants to refrain from them. The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺗﺮﻙ ﺍﻟﺬﻧﺐ ﺍﻫﻮﻥ ﻣﻦ ﻃﻠﺐ ﺍﻟﺘﻮﺑﻪ. “Refraining from sin is far easier than repenting after sinning. ” [1] But if a person becomes contaminated after sinning, he should not be disappointed from God's blessings because, the path of spiritual migration, self refinement, and ascent towards God-Almighty remains forever open and is never closed. The Most Merciful and the Most Benevolent God-Almighty has kept the path of repentance always open for the sinners and have especially asked them to return towards Him after cleaning and purifying the self's tablet from the impurities and contamination of sins through the water of repentance. God-Almighty said in the Holy Qur’an: ﻗُﻞْ ﻳَﺎ ﻋِﺒَﺎﺩِﻱَ ﺍﻟﱠﱠﺬِﻳﻦَ ﺃَﺳْﺮَﻓُﻮﺍ ﻋَﻠَﻰٰ ﺃَﻧﻔُﺴِﻬِﻢْ ﻟَﺎ ﺗَﻘْﻨَﻄُﻮﺍ ﻣِﻦ ﺭﱠﱠﺣْﻤَﺔِ ﺍﻟﻠﱠﱠﻪِ ۚ ﺇِﻥﱠﱠ ﺍﻟﻠﱠﱠﻪَ ﻳَﻐْﻔِﺮُ ﺍﻟﺬﱡﱡﻧُﻮﺏَ ﺟَﻤِﻴﻌًﺎ ۚ ﺇِﻧﱠﱠﻪُ ﻫُﻮَ ﺍﻟْﻐَﻔُﻮﺭُ ﺍﻟﺮﱠﱠﺣِﻴﻢُ “Say: O My slaves who have been prodigal to their own hurt. Despair not of the Mercy of God, who forgiveth all sins. Lo! He is the forgiving the Merciful. (39: 53) And said: ﻭَﺇِﺫَﺍ ﺟَﺎﺀَﻙَ ﺍﻟﱠﱠﺬِﻳﻦَ ﻳُﺆْﻣِﻨُﻮﻥَ ﺑِﺂﻳَﺎﺗِﻨَﺎ ﻓَﻘُﻞْ ﺳَﻠَﺎﻡٌ ﻋَﻠَﻴْﻜُﻢْ ۖ ﻛَﺘَﺐَ ﺭَﺑﱡﱡﻜُﻢْ ﻋَﻠَﻰٰ p: 210 

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ﻧَﻔْﺴِﻪِ ﺍﻟﺮﱠﱠﺣْﻤَﺔَ ۖ ﺃَﻧﱠﱠﻪُ ﻣَﻦْ ﻋَﻤِﻞَ ﻣِﻨﻜُﻢْ ﺳُﻮﺀًﺍ ﺑِﺠَﻬَﺎﻟَﺔٍ ﺛُﻢﱠﱠ ﺗَﺎﺏَ ﻣِﻦ ﺑَﻌْﺪِﻩِ ﻭَﺃَﺻْﻠَﺢَ ﻓَﺄَﻧﱠﱠﻪُ ﻏَﻔُﻮﺭٌ ﺭﱠﱠﺣِﻴﻢٌ “And when those who believe in our revelations come unto thee say: Peace be unto you! Your Lord hath prescribed for Himself Mercy, that, those whoso of you doth evil and repenteth afterward thereof and doeth right, (for him) Lo! God is forgiving, Merciful. (6: 54) 

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[1]: Bihar al-Anwar, vol. 73, p-364. 

1. The Need for Repentance I don't imagine that there exists a thing which is more essential for a sinner than the repentance. The one who believes in God, Prophet, Resurrection, Rewards and Punishment, Accounting of Deeds, Paradise, and Hell does not contradict the urgency and necessity of repentance. Then, how come are, we negligent from repentance, inspite of being knowledgeable about the self and the sins committed by him? Don't we believe in the existence of Resurrection, Accounting of Deeds and Hell's punishments? Or, Do we contradict the God's promise that He will fill the Hell with sinners? Through sinning the human self becomes dark, black, and contaminated, even there is possibility of loosing the human face and turning into a brute animal. Then how could we still expect finding the path leading towards Gods-Almighty and sitting in the company of His favorite saints in Paradise with such contaminated, darkened, and polluted self? Because, of indulgence into sins the straight path of human exaltedness and ascension towards God-Almighty has been lost, and now we are wandering into the darkest valleys of ignorance and deviations. We have parted from God-Almighty and have become close to p: 211 

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Satan. Inspite of all that we are still expecting to receive eternal salvation in the Next World and would be blessed with Divine bounties in the Paradise! What a wishful and immature thinking indeed? Therefore, for a sinner who is concerned about his prosperity and salvation there is no choice left except to repent and return towards God-Almighty. This is one of the great blessing of God-Almighty that the path of repentance has been left opened for his servants. A person who has been poisoned does not allow the least delay in his being taken to the hospital for treatment, because, he knows that any negligence would result in his quick demise. Similarly, sins for human-self are far more fatal than the most deadly poison for human body. If, a poison could threaten the worldly life of a person quickly, sinning would inflict an eternal doom upon the self and would result in the destruction of his eternal life. If poisoning results in cutting off a person's connection with the transient world instantaneously, likewise sinning makes a person far removed from God-Almighty depriving him from the God's Countenance and Nearness. Therefore, repentance and return to God-Almighty for us is something more urgent and essential than any thing else, because, our eternal prosperity and salvation depends upon it. God-Almighty said in the Holy Qur’an: ﻭَﺗُﻮﺑُﻮﺍ ﺇِﻟَﻰ ﺍﻟﻠﱠﱠﻪِ ﺟَﻤِﻴﻌًﺎ ﺃَﻳﱡﱡﻪَ ﺍﻟْﻤُﺆْﻣِﻨُﻮﻥَ ﻟَﻌَﻠﱠﱠﻜُﻢْ ﺗُﻔْﻠِﺤُﻮﻥَ “And turn unto God-Almighty together, O believers in order that you may succeed. (24: 31) And said: ﻳَﺎ ﺃَﻳﱡﱡﻬَﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺗُﻮﺑُﻮﺍ ﺇِﻟَﻰ ﺍﻟﻠﱠﱠﻪِ ﺗَﻮْﺑَﺔً p: 212 

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ﻧﱠﱠﺼُﻮﺣًﺎ ﻋَﺴَﻰٰ ﺭَﺑﱡﱡﻜُﻢْ ﺃَﻥ ﻳُﻜَﻔﱢﱢﺮَ ﻋَﻨﻜُﻢْ ﺳَﻴﱢﱢﺌَﺎﺗِﻜُﻢْ ﻭَﻳُﺪْﺧِﻠَﻜُﻢْ ﺟَﻨﱠﱠﺎﺕٍ ﺗَﺠْﺮِﻱ ﻣِﻦ ﺗَﺤْﺘِﻬَﺎ ﺍﻟْﺄَﻧْﻬَﺎﺭُ “Oh ye who believe! Turn unto God-Almighty in sincere repentance! It may be that your Lord will remit from your evil deeds and bring you into Gardens underneath which rivers flow. (66: 8) The Holy Prophet (S) said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ (ﺹ): ﻟﻜﻞ ﺩﺍ ﺩﻭﺍ ﻭﺩﻭﺍ ﺍﻟﺬﻧﻮﺏ ﺍﻟﺎﺳﺘﻐﻔﺎﺭ. “There is a medicine for each pain and the medicine for sins is repentance. ” [1] Imam al-Sadiq (a. s. ) said: ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺗﺎﺧﻴﺮ ﺍﻟﺘﻮﺑﺔ ﺍﻏﺘﺮﺍﺭ, ﻭﻃﻮﻝ ﺍﻟﺘﺴﻮﻳﻒ ﺣﻴﺮﺓ ﺍﻟﺎﻋﺘﻠﺎﻝ ﻋﻠﻰ ﺍﻟﻠﻪ ﻫﻠﻜﺔ ﻭﺍﻟﺎﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺬﻧﻮﺏ ﺃﻣﻦ ﻟﻤﻜﺮ ﺍﻟﻠﻪ ﻭﻟﺎ ﻳﺎﻣﻦ ﻣﻜﺮ ﺍﻟﻠﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ﺍﻟﺨﺎﺳﺮﻭﻥ. “Delaying repentance is a sort of arrogance and deceit; continuation of delay results in confusion and astonishment; excuses in front of God-Almighty is total destruction and persistence in sinning is due to feeling secure against Divine punishment and except the people who are losers no one else feels secure against it. ” [2] In the light of above it would better that we should take an in-depth look within our lives; should remember all our past sins and transgressions; should ponder about the ultimate consequences; should think about the accounting of our deeds and being ashamed before God-Almighty and being insulted in front of angels and mankind; we must momentary manifest before our sight the horrible torture of Hell and deprivation from the God's Countenance. This should create a transformation and internal revolution in our lives encouraging us to repent immediately and should return towards God-Almighty. All the past sins and transgressions should be washed p: 213 

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with the pure life-giving refreshing water of repentance. All the self's impurities and contamination must be set aside and forgotten; a firm decision should be made, to refrain from sins to strive for collection of provisions for Hereafter, and start marching upon the path of spiritual ascent towards God-Almighty. But would Satan leave us alone so easily? Would he ever permit us to repent and return towards God-Almighty? The same Satan who reduced us to indulge into sinning would also prevent us from repentance; would manifest sinning something as minor offense and insignificant; would wipe them out thoroughly from” our mental memory in a manner as though they never happened at all; would completely set aside thoughts related to death, account of deeds and punishments from our mind, keeping us amused in worldly allurements. So that we never think about the repentance until death approaches suddenly and, thus, being forced to leave this world with a self, contaminated with sins. Woe upon us, our negligence, and misfortune!! 

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[1]: Wasail al-Shi’a, vol. 11,p-354. 

[2]: Bihar al-Anwar, vol. 73, p-365. 

2. Acceptance of Repentance If repentance is indeed offered correctly it would receive Divine acceptance certainly which is one of the most unique favor of the Most-Compassionate and Most-Merciful Lord. Because, He has not created his servants for Hell and its tortures, rather has created us for Paradise and its eternal prosperity. Divine Messengers were assigned to guide the mankind towards the path of salvation and to invite the sinners towards repentance and return to God-Almighty. The door of repentance and return always remains opened for everyone inviting p: 214 

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them to enter into it. Divine messengers and saints throughout the human history continuously motivated the mankind towards repentance. The Most Compassionate and the Most-Merciful Lord in plenty of Qur’anic verses invites the sinners to return to Him and had promised them to accept their repentance and His promises are not lies. The Holy Prophet (S) and Infallible Imams (a. s. ) through hundreds of traditions have invited the mankind for repentance and return towards God-Almighty, thus, making them hopeful of Divine blessings. Following are few examples: God-Almighty said in Holy Qur’an: ﻭَﻫُﻮَ ﺍﻟﱠﱠﺬِﻱ ﻳَﻘْﺒَﻞُ ﺍﻟﺘﱠﱠﻮْﺑَﺔَ ﻋَﻦْ ﻋِﺒَﺎﺩِﻩِ ﻭَﻳَﻌْﻔُﻮ ﻋَﻦِ ﺍﻟﺴﱠﱠﻴﱢﱢﺌَﺎﺕِ ﻭَﻳَﻌْﻠَﻢُ ﻣَﺎ ﺗَﻔْﻌَﻠُﻮﻥَ “And He it is who accepteth repentance from His bondsmen, and pardoneth the evil deeds and knoweth what ye do. (42: 25) And said: ﻭَﺇِﻧﱢﱢﻲ ﻟَﻐَﻔﱠﱠﺎﺭٌ ﻟﱢﱢﻤَﻦ ﺗَﺎﺏَ ﻭَﺁﻣَﻦَ ﻭَﻋَﻤِﻞَ ﺻَﺎﻟِﺤًﺎ ﺛُﻢﱠﱠ ﺍﻫْﺘَﺪَﻯٰ “And lo! Verily I am forgiving towards him who repenteth and believeth and doth good, and afterward walketh aright. (20: 82) And said: ﻭَﺍﻟﱠﱠﺬِﻳﻦَ ﺇِﺫَﺍ ﻓَﻌَﻠُﻮﺍ ﻓَﺎﺣِﺸَﺔً ﺃَﻭْ ﻇَﻠَﻤُﻮﺍ ﺃَﻧﻔُﺴَﻬُﻢْ ﺫَﻛَﺮُﻭﺍ ﺍﻟﻠﱠﱠﻪَ ﻓَﺎﺳْﺘَﻐْﻔَﺮُﻭﺍ ﻟِﺬُﻧُﻮﺑِﻬِﻢْ ﻭَﻣَﻦ ﻳَﻐْﻔِﺮُ ﺍﻟﺬﱡﱡﻧُﻮﺏَ ﺇِﻟﱠﱠﺎ ﺍﻟﻠﱠﱠﻪُ ﻭَﻟَﻢْ ﻳُﺼِﺮﱡﱡﻭﺍ ﻋَﻠَﻰٰ ﻣَﺎ ﻓَﻌَﻠُﻮﺍ ﻭَﻫُﻢْ ﻳَﻌْﻠَﻤُﻮﻥَ “And those who, when they do an evil thing or wrong themselves, remember God-Almighty and implies forgiveness for their sins –who forgiventh sins save God-Almighty only? And will not knowingly repeat (the wrong) they did. (3: 135) Imam Baqir (a. s. ) said: ﻗﺎﻝ ﺍﺑﻮ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﺘﺎﺋﺐ ﻣﻦ ﺍﻟﺬﻧﺐ ﻛﻤﻦ ﻟﺎ ﺫﻧﺐ ﻟﻪ ﻭﺍﻟﻤﻘﻴﻢ ﻋﻠﻰ ﺍﻟﺬﻧﺐ ﻭﻫﻮ ﻣﺴﺘﻐﻔﺮ ﻣﻨﻪ ﻛﺎﻟﻤﺴﺘﻬﺰ. “After repenting a person becomes like some one who has never sinned, and the one who is continuing sinning while reciting the phrase of repentance p: 215 

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upon his tongue is like someone who ridicules himself. ” [1] There are plenty of verses and traditions dealing with this matter and therefore, one should not have any reservation regarding the acceptance of repentance. Not only God-Almighty accepts repentance from a sinner but also loves him for undertaking this bold initiative. God-Almighty said in the Holy Qur’an: ﺇِﻥﱠﱠ ﺍﻟﻠﱠﱠﻪَ ﻳُﺤِﺐﱡﱡ ﺍﻟﺘﱠﱠﻮﱠﱠﺍﺑِﻴﻦَ ﻭَﻳُﺤِﺐﱡﱡ ﺍﻟْﻤُﺘَﻄَﻬﱢﱢﺮِﻳﻦَ “Truly God-Almighty loveth, those who turn unto him, and loveth those who have a care of cleanness. (2: 222) Imam al-Baqir (a. s. ) said: ﻗﺎﻝ ﺍﺑﻮ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﺍﻟﻠﻪ ﺍﺷﺪ ﻓﺮﺣﺎ ﺑﺘﻮﺑﺔ ﻋﺒﺪﻩ ﻣﻦ ﺭﺟﻞ ﺍﺿﻞ ﺭﺣﻠﺘﻪ ﻭﺯﺍﺩﻩ ﻓﻰ ﻟﻴﻠﺔ ﻇﻠﻤﺎ ﻓﻮﺟﺪﻫﺎ ﻓﺎﻟﻠﻪ ﺍﺷﺪ ﻓﺮﺣﺎ ﺑﺘﻮﺑﺔ ﻋﺒﺪﻩ ﻣﻦ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺑﺮﺍﺣﻠﺘﻪ ﺣﻴﻦ ﻭﺟﺪﻫﺎ. “The happiness of God-Almighty from seeing a sinner repenting is much more than the joy of a lone traveler who finds his missing animal together with the provisions of journey in a dark night. ” [2] Imam Al- Sadiq (a. s. ) said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ (ﻉ): ﺍﺫﺍ ﺗﺎﺏ ﺍﻟﻌﺒﺪ ﺗﻮﺑﺔ ﻧﺼﻮﺣﺎ ﺍﺣﺒﻪ ﺍﻟﻠﻪ ﻓﺴﺘﺮ ﻋﻠﻴﻪ ﻓﻘﻠﺖ ﻭ ﻛﻴﻒ ﻳﺴﺘﺮ ﻋﻠﻴﻪ؟ ﻗﺎﻝ ﻳﻨﺴﻲ ﻣﻠﻜﻴﻪ ﻣﺎ ﻛﺎﻧﺎ ﻳﻜﺘﺒﺎﻥ ﻋﻠﻴﻪ ﻭ ﻳﻮﺣﻰ ﺍﻟﻠﻪ ﺍﻟﻰ ﺟﻮﺍﺭﺣﻪ ﻭ ﺍﻟﻰ ﺑﻘﺎﻉ ﺍﻟﺎﺭﺽ ﺍﻥ ﺍﻛﺘﻤﻰ ﻋﻠﻴﻪ ﺫﻧﻮﺑﻪ ﻓﻴﻠﻘﻰ ﺍﻟﻠﻪ ﻋﺰﻭﺟﻞ ﺣﻴﻦ ﻳﻠﻘﺎﻩ ﻭ ﻟﻴﺲ ﺷﻰﺀ ﻳﺸﻬﺪ ﻋﻠﻴﻪ ﺑﺸﻰﺀ ﻣﻦ ﺍﻟﺬﻧﻮﺏ. “When a servant of God offers pure and firm repentance, God-Almighty loves him and deletes all of his past sins. The narrator asked; 'Oh son of Prophet! How are the sins deleted? ’ 'The two angels responsible for writing of deeds forget about his sins, simultaneously, God-Almighty orders his bodily parts, limbs, and different places p: 216 

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upon earth to cancel his sins from their register of deeds. Thus, he meets God-Almighty in a manner whereby nobody and nothing is a witness to his sins. ' Replied the Imam. ” [1] 

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[1]: al Kafi, vol. 2, p-435. 

[2]: al-Kafi, vol. 2, p-436. 

[1]: al-Kafi, vol. 2, p. -436. 

3. What is Repentance? Repentance could be defined as a feeling of being ashamed, sorry, and regretful for past sins. Some one who is indeed ashamed by heart for his past sins may truly be called as a repentant. The Holy Prophet (S) said: “Feeling ashamed and being sorry (for past deeds) is repentance. ” [2] It is true that God-Almighty accepts repentance and forgives the past sins, but simply recital of the sentence: “I ask God to forgive me” (Astaghferullah) , being ashamed and regretful or even. crying for past sins may not be considered as sufficient for a pure and sincere repentance, but with the existence of the following three symptoms the repentance could be considered as true and realistic: • First: He must be disgusted by heart for his. past sins and his self should have a feeling of shame, regret, and sorrow. • Second: He must take a firm decision not to indulge into sinning in the future. • Third: If, because of indulgence into a particular sin, he has done something, which could be compensated then he must take a firm decision for its compensation. For example: If he owes dues of people, has usurped property or stolen money, must decide to return it to its owner in the first available opportunity. In case he is not in a position to pay at present, he should p: 217 

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try to get the owners consent or satisfaction through whatever means at his disposal. If he has committed backbiting against some one, should seek his pardon, if he has oppressed some one, should try to redress the aggrieved. If religious dues have not been paid he must arrange for their payment, and if the daily prayers and the fasting have been missed, he must perform them as make-up (qadha) obligations. If some one has undertaken all the above steps, then he may truly be called as a sincere repentant, who is indeed ashamed for his past deeds and such atonement certainly receives God's acceptance. But if some one recites the sentence: “I seek God's forgiveness” upon his tongue, but by heart is not ashamed for his past sins, does not decide for avoidance of future sins and is not ready to compensate for those sins which could have been compensated -then such a person has not atoned and should not expect acceptance of his repentance, even though he might appear in a prayer assembly and, thus, being affected sentimentally might shed some tears or may cry loudly. A person recited the sentence: “I seek God's forgiveness” in the presence of the Commander of the Faithful Imam ' ‘Ali (a. s. ). The Imam said: ﻋﻦ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﻗﺎﺋﻠﺎ ﻗﺎﻝ ﺑﺤﻀﺮﺗﻪ: ﺍﺳﺘﻐﻔﺮﺍﻟﻠﻪ, ﻓﻘﺎﻝ: ﺛﻜﻠﺘﻚ ﺍﻣﻚ ﺍﺗﺪﺭﻱ ﻣﺎ ﺍﻟﺎﺳﻐﻔﺎﺭ ﺩﺭﺟﺔ ﺍﻟﻌﻠﻴﻴﻦ ﻭ ﻫﻮ ﺍﺳﻢ ﻭﺍﻗﻊ ﻋﻠﻰ ﺳﺘﺔ ﻣﻌﺎﻥ ﺍﻭﻟﻬﺎ ﺍﻟﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﻭ ﺍﻟﺜﺎﻧﻲ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻌﻮﺩ ﺍﻟﻴﻪ ﺍﺑﺪﺍ ﻭ ﺍﻟﺜﺎﻟﺚ ﺍﻥ ﻧﺆﺩﻯ p: 218 

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ﺍﻟﻰ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ ﺣﻘﻮﻗﻬﻢ ﺣﺘﻰ ﺗﻠﻘﻰ ﺍﻟﻠﻪ ﺍﻣﻠﺲ ﻟﻴﺲ ﻋﻠﻴﻚ ﺗﺒﻌﺔ· ﻭ ﺍﻟﺮﺍﺑﻊ ﺍﻥ ﺗﻌﻤﺪ ﺍﻟﻰ ﻛﻠﻲ ﻓﺮﻳﻀﺔ ﻋﻠﻴﻚ ﺿﻴﻌﺘﻬﺎ ﻓﺘﺆﺩﻯ ﺣﻘﻬﺎ ﻭ ﺍﻟﺨﺎﻣﺲ ﺍﻥ ﺗﻌﻤﺪ ﺍﻟﻰ ﺍﻟﻠﺤﻢ ﺍﻟﺬﻯ ﻧﺒﺖ ﻋﻠﻰ ﺍﻟﺴﺤﺖ ﻓﺒﺬﻳﺒﻪ ﺑﺎﻟﺎﺣﺰﺍﻥ ﺣﺘﻰ ﻳﻠﺼﻖ ﺍﻟﺠﻠﺪ ﺑﺎﻟﻌﻈﻢ ﻭﻳﻨﺸﺎ ﺑﻴﻨﻬﻤﺎ ﻟﺤﻢ ﺟﺪﻳﺪ ﻭ ﺍﻟﺴﺎﺩﺱ ﺍﻥ ﺗﺬﻳﻖ ﺍﻟﺠﺴﻢ ﺍﻟﺎﻡ ﺍﻟﻄﺎﻋﺔ ﻛﻤﺎ ﺍﺫﻗﺘﻪ ﺣﻠﺎﻭﺓ ﺍﻟﻤﻌﺼﻴﺔ, ﻓﻌﻨﺪ ﺫﺍﻟﻚ ﺗﻘﻮﻝ: ﺍﺳﺘﻐﻔﺮﺍﻟﻠﻪ. “May your mother lament for you, do you know what is repentance? The repentance can be defined with the following six parameters: 1. Feeling ashamed and regretful for the past sins. 2. Taking firm decision for avoidance of sins forever. 3. Paying all the dues of the people so that when he meets God-Almighty on the Resurrection Day, he does not have any pending claim against him. 4. All the religious obligations (Wajibat) which have not been performed in the past should be discharged as makeup (Qadha) obligations. 5. Should feel so sad about his past sins that all the bodily flesh formed as a result of eating forbidden (Haram) should be melted in a manner that skin should touch the bare bones until the new flesh is reformed again. 6. The inconvenience and hardship of worshipping should be imposed upon the body as a compensation for the pleasures it fasted because of past sins. Only after performing all the above, you may recite the sentence I seek forgiveness from God. ” [1] Satan is so deceitful that sometimes he even deceives a person regarding repentance. It is possible that a sinner might attend a prayer gathering and after being effected sentimentally p: 219 

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may shed some tears or may cry. Then Satan would say: Great, wonderful! What a great thing have you done? You have already atoned and all your sins have been cleaned. While in reality, such a person neither is ashamed from sinning by heart nor has be decided not to commit sins any more, and to remit dues of the creditors. Such act does not constitute a real repentance and would not result one's attaining self- purification and eternal salvation. Such a person has not refrained from sins and has not returned to God-Almighty. 

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[2]: Haqayaq, p-286. 

[1]: Wasail al-Shi’a, vol. 11, p. 361. 

4. Things which Require Repentance point What is sin and what sins should be repented? The answer is that every thing which stops a man from journeying towards God-Almighty, making him attached to worldly-allurements, thus, preventing from repentance should be considered as sin, must be avoided, and self should be thoroughly cleaned from its contamination. The sins might be classified into following two categories: 4. 1. Moral Sins Moral abjectness and obscene characteristics results in self's contamination, thus, preventing him to follow the straight path of human exaltedness leading towards God's Nearness and Countenance. Moral abjectness if gets deep rooted within self gradually becomes his characteristic resulting in metamorphism of his inner essence. It even influences the ideal; of “what to be” for a human being. Moral sins, because of the excuse of their being only moral, should not be treated as smaller and insignificant, and, thus, being negligent for their repentance, instead self-purification for them is something necessary and of vital importance. The moral-abjectness consists of: Hypocrisy, wrath, arrogance, egotism, p: 220 

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harshness, oppression, deceit and treachery, back-biting, accusation, criticizing, fault-finding, slander, breach of promise, lying, love of world, greed stinginess, parents rights, cutting family ties, ungratefulness, extravagance, jealously, vilification, cursing, and other obscene characteristics. Hundreds of Qur’anic Verses and traditions condemn these characteristics and describe their prevention, treatment, symptoms and worldly and eternal punishments. Since this matter has been discussed in details in several books of ethics, it would not be appropriate for us to discuss here, rather the readers are advised to refer to the literature dealing with ethics. 4. 2. Practical Sins Consist of the following: stealing, murder, adultery, homosexuality, paying and receiving interest, usurpation of public property, cheating, running away from the battlefield in a mandatory struggle, breach of trust, drinking alcoholic beverages, eating pork and other forbidden meats, gambling, false testimony or oath, accusing some innocent person for adultery, refraining from offering mandatory prayers and fasting, refraining from Haj Pilgrimage, refraining from the duty to encourage good and forbid evil (Amr bil-Maroof wa Nahi al-Munkar) , eating unclean food, and other forbidden things. These sins have been described in detail in the books of traditions and jurisprudence and therefore, it would not be appropriate to discuss them here in detail, rather the readers are advised to refer to the relevant literature. These are some famous sins which should be avoided by a human being and in case of indulgence he should offer repentance and should return to God-Almighty. Apart from these there are some other types of sins which are not famous and have p: 221 

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not been introduced as sins but for God's most favorite saints and exalted pious personalities they are counted as sins e. g.: refraining from recommended acts (Mostahbbat) , performing acts which are supposed to be avoided although not absolutely unlawful (Makroohat) , sinful thoughts, attention towards other than God, and selfish whims and Satanic whispers which prevents them from God's Remembrance. All of them are considered as sins for God's favorite saints and they offer repentance for them. Even higher than the above is their negligence and omission in true recognition of God- Almighty, His essence, Attributes and Actions, which are the pre-requisite for the existence of every created being is regarded as a sin for them and realizing this omission they tremble in fear, shed tears, and offer repentance to return towards God. The repentance offered by the prophets and Infallible Imams (a. s. ) might belong to this category. The Holy Prophet (S) had said: ﻗﺎﻝ ﺍﻟﻨﺒﻲ (ﺹ): ﺍﻧﻪ ﻟﻴﻐﺎﻥ ﻋﻠﻰ ﻗﻠﺒﻲ ﺣﺘﻰ ﺍﺳﺘﻐﻔﺮﺍﻟﻠﻪ ﻓﻲ ﺍﻟﻴﻮﻡ ﻭ ﺍﻟﻠﻴﺔ ﺳﺒﻌﻴﻦ ﻣﺮﺓ. “Sometimes it happens that the darkness approaches my heart, and because of this reason I offer repentance seventy times every day. ” [1] Imam al-Sadiq (a. s. ) said: ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻲ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻛﺎﻥ ﻳﺘﻮﺏ ﺍﻟﻰ ﺍﻟﻠﻪ ﻓﻲ ﻛﻞ ﻳﻮﻡ ﺳﺒﻌﻴﻦ ﻣﺮﺓ ﻣﻦ ﻏﻴﺮ ﺫﻧﺐ. “The Holy Prophet (S) used to offer repentance seventy times a day, while he had not committed any sin at all. ” [2] 

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[1]: Muhjatteh, vol. 7, p-71. 

[2]: al-Kafi, vol. 2, p-450. 

Nourishment and Perfection of Self (Tahliyeh) 

point 

Having cleaned and refined the self a wayfarer is ready for the next stage known as training and perfection p: 222 

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of self (Tahliyeh). The logical sciences have confirmed that the human self is in the state of motion and growth gradually manifesting his hidden potentials. In the beginning the self is not complete and perfect, rather gradually develops his essence. If, he travels on the straight path gradually becomes perfect, eventually attaining his ultimate-perfection. But if deviates and selects the wrong course gradually takes distance from the ultimate human perfection, thus, eventually crashing into dark valleys of ignorance and brutality. 

1. God's Nearness It should be understood that human movement is a real one and is not a figurative thing; this movement is related to his Celestial Spirit and not to his body. Also, this movement takes place within his inner essence and is not an external phenomenon. In this movement his precious jewel of human essence moves and becomes metamorphosed. Therefore, the axis of human movement is also a real axis and is not something metaphorical, but the axis of movement is not separate from the mover’s essence, rather the mover moves within his inner essence carrying the axis of movement along with him. Now the question arises that every movement carries some goal. Therefore, the human beings in the world are moving towards which objective and what is going to be their eventual fate? The traditions and Qur’anic verses reveal that the ultimate objective or goal destined for human beings is God's Nearness, but all human beings do not travel on the straight path and do not attain the exalted position of God's-Nearness. p: 223 

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The Holy Qur’an said: ﻭَﻛُﻨﺘُﻢْ ﺃَﺯْﻭَﺍﺟًﺎ ﺛَﻠَﺎﺛَﺔً ﻓَﺄَﺻْﺤَﺎﺏُ ﺍﻟْﻤَﻴْﻤَﻨَﺔِ ﻣَﺎ ﺃَﺻْﺤَﺎﺏُ ﺍﻟْﻤَﻴْﻤَﻨَﺔِ ﻭَﺃَﺻْﺤَﺎﺏُ ﺍﻟْﻤَﺸْﺄَﻣَﺔِ ﻣَﺎ ﺃَﺻْﺤَﺎﺏُ ﺍﻟْﻤَﺸْﺄَﻣَﺔِ ﻭَﺍﻟﺴﱠﱠﺎﺑِﻘُﻮﻥَ ﺍﻟﺴﱠﱠﺎﺑِﻘُﻮﻥَ ﺃُﻭﻝَٰﺋِﻚَ ﺍﻟْﻤُﻘَﺮﱠﱠﺑُﻮﻥَ ﻓِﻲ ﺟَﻨﱠﱠﺎﺕِ ﺍﻟﻨﱠﱠﻌِﻴﻢِ “And ye will be three kinds: (First) those on the right hand; what of those on the right hand? And those on the left hand, what of those on the left hand? And the foremost in the race, the foremost in the race: Those are they who will be brought nigh, in gardens of delight. (56: 7-12) The people on the right hand side are the ones who have received eternal salvation, the people on the left are the ones who have received adversity and the people foremost in the race are the ones who distinguished themselves in their journeying on the straight path and attained the exalted position of God's Nearness. This verse clearly indicates that the objective or goal behind human movement must be God's Nearness. And the following verse: ﻓَﺄَﻣﱠﱠﺎ ﺇِﻥ ﻛَﺎﻥَ ﻣِﻦَ ﺍﻟْﻤُﻘَﺮﱠﱠﺑِﻴﻦَ ﻓَﺮَﻭْﺡٌ ﻭَﺭَﻳْﺤَﺎﻥٌ ﻭَﺟَﻨﱠﱠﺖُ ﻧَﻌِﻴﻢٍ ﻭَﺃَﻣﱠﱠﺎ ﺇِﻥ ﻛَﺎﻥَ ﻣِﻦْ ﺃَﺻْﺤَﺎﺏِ ﺍﻟْﻴَﻤِﻴﻦِ ﻓَﺴَﻠَﺎﻡٌ ﻟﱠﱠﻚَ ﻣِﻦْ ﺃَﺻْﺤَﺎﺏِ ﺍﻟْﻴَﻤِﻴﻦِ ﻭَﺃَﻣﱠﱠﺎ ﺇِﻥ ﻛَﺎﻥَ ﻣِﻦَ ﺍﻟْﻤُﻜَﺬﱢﱢﺑِﻴﻦَ ﺍﻟﻀﱠﱠﺎﻟﱢﱢﻴﻦَ ﻓَﻨُﺰُﻝٌ ﻣﱢﱢﻦْ ﺣَﻤِﻴﻢٍ ﻭَﺗَﺼْﻠِﻴَﺔُ ﺟَﺤِﻴﻢٍ “Thus, if he is of those brought nigh. Then breath of life, and plenty and a Garden of delight. And if he is of those on the right hand, {then the greeting) “Peace be unto thee “ from those on the right hand. But if he is of the rejecters, the erring. Then the welcome will be boiling water and roasting at Hell fire. ” (56: 88-94) Further, God-Almighty p: 224 

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said in the following verse: ﻛَﻠﱠﱠﺎ ﺇِﻥﱠﱠ ﻛِﺘَﺎﺏَ ﺍﻟْﺄَﺑْﺮَﺍﺭِ ﻟَﻔِﻲ ﻋِﻠﱢﱢﻴﱢﱢﻴﻦَ ﻭَﻣَﺎ ﺃَﺩْﺭَﺍﻙَ ﻣَﺎ ﻋِﻠﱢﱢﻴﱡﱡﻮﻥَ ﻛِﺘَﺎﺏٌ ﻣﱠﱠﺮْﻗُﻮﻡٌ ﻳَﺸْﻬَﺪُﻩُ ﺍﻟْﻤُﻘَﺮﱠﱠﺑُﻮﻥَ “It is not so (as understood by unbelievers) , Nay but the record of the righteous is in Illiyin. Ah, what will convey unto thee what Illiyin is! A written record. Attested by those who are brought near (unto their Lord). (83: 18-21) From the above verse it may be concluded that the exalted position of God's Nearness and attainment of absolute perfection is the ultimate goal of people's journeying and movement. Therefore, God's favorite servants are the most distinguished group among the people who have been bestowed eternal bliss. The Holy Qur’an said: ﺇِﺫْ ﻗَﺎﻟَﺖِ ﺍﻟْﻤَﻠَﺎﺋِﻜَﺔُ ﻳَﺎ ﻣَﺮْﻳَﻢُ ﺇِﻥﱠﱠ ﺍﻟﻠﱠﱠﻪَ ﻳُﺒَﺸﱢﱢﺮُﻙِ ﺑِﻜَﻠِﻤَﺔٍ ﻣﱢﱢﻨْﻪُ ﺍﺳْﻤُﻪُ ﺍﻟْﻤَﺴِﻴﺢُ ﻋِﻴﺴَﻰ ﺍﺑْﻦُ ﻣَﺮْﻳَﻢَ ﻭَﺟِﻴﻬًﺎ ﻓِﻲ ﺍﻟﺪﱡﱡﻧْﻴَﺎ ﻭَﺍﻟْﺂﺧِﺮَﺓِ ﻭَﻣِﻦَ ﺍﻟْﻤُﻘَﺮﱠﱠﺑِﻴﻦَ “And remember when the angels said: O Mary! Lo! God-Almighty giveth thee glad tidings of a word from him, Son of Mary, illustrious in the world and the Hereafter, and one of those brought near (unto God-Almighty). (3: 45) It can be inferred from traditions and Qur’anic verses that distinguished and deserving God's servants who have surpassed others in belief, faith, and righteous deeds shall be blessed with the most privileged and exalted position of God's Countenance, and in accordance to the interpretation of some verses has been also named “the Place of Nearness to the Most Magnificent King” (Malik Muqtadar). Also, the martyrs will be assigned this special position. The Holy Qur’an said: ﻭَﻟَﺎ ﺗَﺤْﺴَﺒَﻦﱠﱠ ﺍﻟﱠﱠﺬِﻳﻦَ ﻗُﺘِﻠُﻮﺍ ﻓِﻲ ﺳَﺒِﻴﻞِ ﺍﻟﻠﱠﱠﻪِ ﺃَﻣْﻮَﺍﺗًﺎ ۚ ﺑَﻞْ ﺃَﺣْﻴَﺎﺀٌ p: 225 

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ﻋِﻨﺪَ ﺭَﺑﱢﱢﻬِﻢْ ﻳُﺮْﺯَﻗُﻮﻥَ “Think not of those who are slain in the way of God-Almighty, as dead. Nay, they are living with their Lord they have provision. (3: 169) Therefore, ultimate human perfection and the final destination of the wayfarers is Nearness of God-Almighty. 

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2. Meanings of God's Nearness point Now let us see what is meant by God's Nearness? And how could it be imagined that a person may reach closer to God-Almighty. The nearness means being close and could be defined as follows: 1. Nearness Relative to Place The two existence which are closer physically are called near to each other. 2. Nearness Relative to Time When two things are closer to each other relative to time are called near to each other. Of course, it is evident that nearness of (God's) servants with Him could not belong to the above mentioned two categories, because, God-Almighty is beyond the limits of time and place rather is the creator of them, therefore, it is not possible for any thing to have nearness with Him relative to time and place. 

3. Metaphorical Nearness Sometimes it is said that Mr. X is very close and intimate with Mr. Y, which means that Mr. Y Respects, likes, and accepts Mr. X's recommendations and suggestions. This sort of nearness is called metaphorical, figurative, and ceremonial but is not real. Could this kind of nearness be possible between a servant and God? Of course, it is true God loves His deserving servants and accepts their prayers but still this kid of nearness could not be possible between a servant and God-Almighty, because as was pointed out earlier, that this has been p: 226 

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proved by the logical sciences and Qur’anic verses, and traditions also support that the wayfarer, his direction, and straight path all are real things and are not figurative and ceremonial. Likewise, return towards God-Almighty which has been so much emphasized in plenty of Qur’anic verses and traditions is a real thing and cannot be metaphorical or figurative. For example: God-Almighty said in the Holy Qur’an: ﻳَﺎ ﺃَﻳﱠﱠﺘُﻬَﺎ ﺍﻟﻨﱠﱠﻔْﺲُ ﺍﻟْﻤُﻄْﻤَﺌِﻨﱠﱠﺔُ ﺍﺭْﺟِﻌِﻲ ﺇِﻟَﻰٰ ﺭَﺑﱢﱢﻚِ ﺭَﺍﺿِﻴَﺔً ﻣﱠﱠﺮْﺿِﻴﱠﱠﺔً “O Thou soul at piece! Return unto thy Lord, content in his good pleasure. (89: 27-28) And said: ﺗُﺮْﺟَﻌُﻮﻥَ ﺛُﻢﱠﱠ ﺇِﻟَﻰٰ ﺭَﺑﱢﱢﻜُﻢْ ﻭَﻣَﻦْ ﺃَﺳَﺎﺀَ ﻓَﻌَﻠَﻴْﻬَﺎ ﻣَﻦْ ﻋَﻤِﻞَ ﺻَﺎﻟِﺤًﺎ ﻓَﻠِﻨَﻔْﺴِﻪِ “Whoso doth right, it is for his soul, and whoso doth wrong, it is against it. And afterward unto your Lord ye will be brought back. (45: 15) And said: ﺍﻟﱠﱠﺬِﻳﻦَ ﺇِﺫَﺍ ﺃَﺻَﺎﺑَﺘْﻬُﻢ ﻣﱡﱡﺼِﻴﺒَﺔٌ ﻗَﺎﻟُﻮﺍ ﺇِﻧﱠﱠﺎ ﻟِﻠﱠﱠﻪِ ﻭَﺇِﻧﱠﱠﺎ ﺇِﻟَﻴْﻪِ ﺭَﺍﺟِﻌُﻮﻥَ “Who say, when a misfortune striketh them: Lo! We are God's and Lo! unto Him we are returning. ” (2: 156) Anyway, return to God-Almighty, straight path, way of God, and attaining self-perfection are real things and are not metaphorical. A human being's movement is an aware and optional act whose result will become manifested after his death. Since the very beginning of Human existence this movement begins and continues until death. The nearness to God is real thing and God's decent servants really become closer to Him and impious and sinner indeed take distance from God-Almighty. Therefore, let us see what is meant by nearness to God-Almighty. God's Nearness is not comparable to other types of nearness, rather it is p: 227 

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a special kind of near'“ ness which might be called nearness relative to perfection or relative to the rank of exaltedness of that particular existence. In order to further clarify let us refer to the following preface. The books of wisdom and Islamic philosophy have confirmed that existence 'is real and consists of various rank and degrees. It may be compared to the analogy of illumination which consists of various degrees of lights varying from low to very high. The lowest degree of a lighting lamp could be one watt which is also illumination till the lamp with infinite brightness which is nothing other than illumination. In between the lowest and highest limits of illumination there exist various intermediate degrees of light differing relative to extreme limits in proportion to their weakness and strength. Existence too consists of various ranks and positions differing in proportion to their weakness and strength. The lowest degree being the existence of nature and matter till the highest rank of existence the essence of God-Almighty which from the point of view of perfection is infinite and absolute. In between these two extremities there also exists intermediate degrees of existence varying in proportion to their weakness and strength. Here it becomes clear that as much as an existence is stronger and holder of higher rank, in perfection would be closer relative to the most supreme existence and the source of absolute perfection -the Essence of God-Almighty, and opposite to that the weaker an existence would be, the farther p: 228 

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it will be relative to the Essence of Self Existent (Wajib al-Wajoud). Now in the light of above explanation the meaning of nearness of servants to God and distance from Him could be imagined. As for as the Celestial spirit is concerned, a human being is an abstract reality, which from the point of view of manifestation is related to matter, and because of that is capable to grow, becoming perfect until attaining the ultimate degree of his existence. From the beginning of his movement until arriving at the final destination he is not more than one person and one reality, but as much as he achieves perfection and ascension in his journeying with in his essence, in the same proportion becomes nearer to the source of all Creation, the Absolute and Infinite Perfection -the Holy Essence of God-Almighty. A human being through belief and righteous deeds can make his existence complete and perfect so that he could attain God's Nearness, thus, being able to utilize divine blessings and favors to his maximum advantage and therefore, making his own essence a source of further benevolence and goodness. 

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point God's-remembrance or invocation (dhikr) could be regarded as a starting 'point for the esoteric movement or spiritual migration, of a wayfarer towards the Nearness of the Lord of Universe. A wayfarer through invocation gradually lift himself above the horizons of material world stepping inside the Celestial World of beauty and illumination, becomes complete and perfect eventually attaining the highest exalted position of God's Nearness. God's invocation is the soul behind all the worships as well is the greatest aim behind their explanation, because the merit of each worship depends upon the degree of attention paid by the worshiper towards that particular act. The Qur’anic-verses and traditions have made plenty of recommendations about the importance of invocation. For example the Holy Qur’an said: ﻳَﺎ ﺃَﻳﱡﱡﻬَﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺍﺫْﻛُﺮُﻭﺍ ﺍﻟﻠﱠﱠﻪَ ﺫِﻛْﺮًﺍ ﻛَﺜِﻴﺮًﺍ “Oh ye who believe! Remember God-Almighty with much. Remembrance. (33: 41) And said: ﺍﻟﱠﱠﺬِﻳﻦَ ﻳَﺬْﻛُﺮُﻭﻥَ ﺍﻟﻠﱠﱠﻪَ ﻗِﻴَﺎﻣًﺎ ﻭَﻗُﻌُﻮﺩًﺍ ﻭَﻋَﻠَﻰٰ ﺟُﻨُﻮﺑِﻬِﻢْ ﻭَﻳَﺘَﻔَﻜﱠﱠﺮُﻭﻥَ ﻓِﻲ ﺧَﻠْﻖِ ﺍﻟﺴﱠﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻟْﺄَﺭْﺽِ ﺭَﺑﱠﱠﻨَﺎ ﻣَﺎ ﺧَﻠَﻘْﺖَ ﻩَٰﺫَﺍ ﺑَﺎﻃِﻠًﺎ p: 232 

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ﺳُﺒْﺤَﺎﻧَﻚَ ﻓَﻘِﻨَﺎ ﻋَﺬَﺍﺏَ ﺍﻟﻨﱠﱠﺎﺭِ “ (such as) Those who remember God-Almighty, standing, sitting; reclining, and consider the creation of the heavens and the earth (and say): Our Lord! Thou createdst not this in vain. Glory be to thee! Preserve us from the doom of fire. (3: 191) And said: ﻗَﺪْ ﺃَﻓْﻠَﺢَ ﻣَﻦ ﺗَﺰَﻛﱠﱠﻰٰ ﻭَﺫَﻛَﺮَ ﺍﺳْﻢَ ﺭَﺑﱢﱢﻪِ ﻓَﺼَﻠﱠﱠﻰٰ “He is successful who groweth, and remembereth the Name of his Lord, so prayeth. (87: 14-15) And said: ﻭَﺍﺫْﻛُﺮِ ﺍﺳْﻢَ ﺭَﺑﱢﱢﻚَ ﺑُﻜْﺮَﺓً ﻭَﺃَﺻِﻴﻠًﺎ “Remember the Name of the Lord at morning and evening. (76: 25) And said: ﻭَﺍﺫْﻛُﺮ ﺭﱠﱠﺑﱠﱠﻚَ ﻛَﺜِﻴﺮًﺍ ﻭَﺳَﺒﱢﱢﺢْ ﺑِﺎﻟْﻌَﺸِﻲﱢﱢ ﻭَﺍﻟْﺈِﺑْﻜَﺎﺭِ “Remember thy Lord much. and praise (Him) in the early hours of night and morning. (3: 41) And said: ﻓَﺈِﺫَﺍ ﻗَﻀَﻴْﺘُﻢُ ﺍﻟﺼﱠﱠﻠَﺎﺓَ ﻓَﺎﺫْﻛُﺮُﻭﺍ ﺍﻟﻠﱠﱠﻪَ ﻗِﻴَﺎﻣًﺎ ﻭَﻗُﻌُﻮﺩًﺍ ﻭَﻋَﻠَﻰٰ ﺟُﻨُﻮﺑِﻜُﻢْ “When ye have performed the act of worship. remember God-Almighty standing, sitting. and reclining. (4: 103) Imam al-Sadiq (a. s. ) said: ﻋﻦ ﺍﺑﻰ ﻋﺒﺪﺍﻟﻠﻪ (ﻉ) ﻗﺎﻝ: ﻣﻦ ﺍﻛﺜﺮ ﺫﻛﺮ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﺍﻇﻠﻪ ﺍﻟﻠﻪ ﻓﻰ ﺟﻨﺘﻪ. “Whoever offers a lot of invocation. God-Almighty will reward him Paradise where he would live forever happily under the shadow of His grace. ” [1] 'Also, he said to his companions: ﻋﻦ ﺍﺑﻰ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻓﻰ ﺭﺳﺎﻟﺘﻪ ﺍﻟﻰ ﺍﺻﺤﺎﺑﻪ ﻗﺎﻝ: ﻭﺍﻛﺜﺮﻭﺍ ﺫﻛﺮ ﺍﻟﻠﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻓﻰ ﻛﻞ ﺳﺎﻋﺔ ﻣﻦ ﺳﺎﻋﺎﺕ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ, ﻓﺎﻥ ﺍﻟﻠﻪ ﻋَﻤﺮ ﺑﻜﺜﺮﺓ ﺍﻟﺬﻛﺮ, ﻭﺍﻟﻠﻪ ﺫﺍﻛﺮ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ. ﻭﺍﻋﻠﻤﻮﺍ ﺍﻥ ﺍﻟﻠﻪ ﻟﻢ ﻳﺬﻛﺮﻩ ﺍﺣﺪ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﻟﺎ ﺫﻛﺮﻩ ﺑﺨﻴﺮ. “As much as it is possible do remember God-Almighty at every hour during day and night because He has ordered His servants to offer a lot of invocation. Whoever remembers God- Almighty is reciprocated by him. Know that there is p: 233 

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not a single believer who does not remember God-Almighty but that God-Almighty too remembers him with goodness. ” [1] Imam al-Sadiq further said: ﻋﻦ ﺍﺑﻰ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻗﺎﻝ ﺍﻟﻠﻪ ﻟﻤﻮﺳﻰ: ﺃﻛﺜﺮ ﺫﻛﺮﻱ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﻛﻦ ﻋﻨﺪ ﺫﻛﺮﻱ ﺧﺎﺷﻌﺎ ﻭﻋﻨﺪ ﺑﻠﺎﺋﻲ ﺻﺎﺑﺮﺍ ﻭﺍﻃﻤﺌﻦ ﻋﻨﺪ ﺫﻛﺮﻱ ﻭﺍﻋﺒﺪﻧﻲ ﻭﻟﺎ ﺗﺸﺮﻙ ﺑﻲ ﺷﻴﺌﺎ ﺇﻟﻲ ﺍﻟﻤﺼﻴﺮ. ﻳﺎ ﻣﻮﺳﻰ! ﺍﺟﻌﻠﻨﻲ ﺫﺧﺮﻙ ﻭﺿﻊ ﻋﻨﺪﻱ ﻛﻨﺰﻙ ﻣﻦ ﺍﻟﺒﺎﻗﻴﺎﺕ ﺍﻟﺼﺎﻟﺤﺎﺕ. “God-Almighty said to Moses (a. s. ): 'to remember Him a lot throughout the day and night. During invocation be humble, during calamity be patient, and during My Remembrance be calm and relaxed. Worship Me alone and do not associate any partner with Me. Every body shall have to return towards Me. Oh Moses! Regard me as your provision of the Hereafter and deposit the treasurers of your righteous deeds near Me. ” [2] At another place he said: ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻣﺎ ﻣﻦ ﺷﺊ ﺍﻟﺎ ﻭﻟﻪ ﺣﺪ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﻓﺮﺽ ﺍﻟﻠﻪ ﻋﺰﻭﺟﻞ ﺍﻟﻔﺮﺍﺋﺾ ﻓﻤﻦ ﺃﺩﺍﻫﻦ ﻓﻬﻮ ﺣﺪ ﻫﻦ ; ﻭ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻓﻤﻦ ﺻﺎﻣﻪ ﻓﻬﻮ ﺣﺪﻩ ﻭﺍﻟﺤﺞ ﻓﻤﻦ ﺣﺞ ﻓﻬﻮ ﺣﺪﻩ ﺇﻟﺎ ﺍﻟﺬﻛﺮﻓﺈﻥ ﺍﻟﻠﻪ ﻋﺰﻭﺟﻞ ﻟﻢ ﻳﺮﺽ ﻣﻨﻪ ﺑﺎﻟﻘﻠﻴﻞ ﻭﻟﻢ ﻳﺠﻌﻞ ﻟﻪ ﺣﺪﺍﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﺛﻢ ﺗﻠﺎ: ﻳَﺎ ﺃَﻳﱡﱡﻬَﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺍﺫْﻛُﺮُﻭﺍ ﺍﻟﻠﱠﱠﻪَ ﺫِﻛْﺮًﺍ ﻛَﺜِﻴﺮًﺍ ﻭَﺳَﺒﱢﱢﺤُﻮﻩُ ﺑُﻜْﺮَﺓً ﻭَﺃَﺻِﻴﻠًﺎ - ﻓﻘﺎﻝ: ﻟﻢ ﻳﺠﻌﻞ ﺍﻟﻠﻪ ﻟﻪ ﺣﺪ ﺍﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ، ﻗﺎﻝ: ﻭﻛﺎﻥ ﺃﺑﻲ ﻛﺜﻴﺮ ﺍﻟﺬﻛﺮ ﻟﻘﺪ ﻛﻨﺖ ﺃﻣﺸﻲ ﻣﻌﻪ ﻭﺇﻧﻪ ﻟﻴﺬﻛﺮ ﺍﻟﻠﻪ ﻭﺁﻛﻞ ﻣﻌﻪ ﺍﻟﻄﻌﺎﻡ ﻭﺇﻧﻪ ﻟﻴﺬﻛﺮ ﺍﻟﻠﻪ ﻭﻟﻘﺪ ﻛﺎﻥ ﻳﺤﺪﺙ ﺍﻟﻘﻮﻡ ﻭﻣﺎ ﻳﺸﻐﻠﻪ ﺫﻟﻚ ﻋﻦ ﺫﻛﺮ ﺍﻟﻠﻪ ﻭﻛﻨﺖ ﺃﺭﻯ ﻟﺴﺎﻧﻪ ﻟﺎﺯﻗﺎ ﺑﺤﻨﻜﻪ ﻳﻘﻮﻝ: ﻟﺎﺇﻟﻪ ﺇﻟﺎ ﺍﻟﻠﻪ, ﻭﻛﺎﻥ ﻳﺠﻤﻌﻨﺎ ﻓﻴﺄﻣﺮﻧﺎ ﺑﺎﻟﺬﻛﺮ ﺣﺘﻰ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ. (ﺍﻟﻰ ﺍﻥ ﻗﺎﻝ) ﻭﻗﺎﻝ ﺭﺳﻮﻝ p: 234 

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ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺃﻟﺎ ﺍﺧﺒﺮﻛﻢ ﺑﺨﻴﺮ ﺃﻋﻤﺎﻟﻜﻢ ﻭﺃﺭﻓﻌﻬﺎ ﻓﻲ ﺩﺭﺟﺎﺗﻜﻢ ﻭﺃﺯﻛﺎﻫﺎ ﻋﻨﺪ ﻣﻠﻴﻜﻜﻢ ﻭﺧﻴﺮ ﻟﻜﻢ ﻣﻦ ﺍﻟﺪﻳﻨﺎﺭ ﻭﺍﻟﺪﺭﻫﻢ ﻭﺧﻴﺮ ﻟﻜﻢ ﻣﻦ ﺃﻥ ﺗﻠﻘﻮﺍ ﻋﺪﻭ ﻛﻢ ﻓﺘﻘﺘﻠﻮﻫﻢ ﻭﻳﻘﺘﻠﻮ ﻛﻢ؟ ﻓﻘﺎﻟﻮﺍ: ﺑﻠﻰ، ﻓﻘﺎﻝ ﺫﻛﺮ ﺍﻟﻠﻪ ﻛﺜﻴﺮﺍ. ﺛﻢ ﻗﺎﻝ: ﺟﺎﺀ ﺭﺟﻞ ﺇﻟﻰ ﻓﻘﺎﻝ: ﻣﻦ ﺧﻴﺮ ﺃﻫﻞ ﺍﻟﻤﺴﺠﺪ؟ ﻓﻘﺎﻝ: ﺃﻛﺜﺮ ﻫﻢ ﻟﻠﻪ ﺫﻛﺮﺍ. ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻣﻦ ﺍﻋﻄﻲ ﻟﺴﺎﻧﺎ ﺫﺍﻛﺮﺍ ﻓﻘﺪ ﺍﻋﻄﻲ ﺧﻴﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺂﺧﺮﺓ. “For every thing there is a limit except God's Remembrance which is infinite and beyond limits. There are religious mandatory obligations which are performed in accordance to prescribed limits. e. g.: The fasting during the month of Ramadhan is limited to thirty days, and similarly the Hajj Pilgrimage is limited to performance of certain prescribed Hajj rituals , but contrary to all of them God's-Remembrance does not has any limits and He has not limited himself to a prescribed or minimum amount of invocation. Then he recited the following verse: ﻳَﺎ ﺃَﻳﱡﱡﻬَﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺍﺫْﻛُﺮُﻭﺍ ﺍﻟﻠﱠﱠﻪَ ﺫِﻛْﺮًﺍ ﻛَﺜِﻴﺮًﺍ ﻭَﺳَﺒﱢﱢﺤُﻮﻩُ ﺑُﻜْﺮَﺓً ﻭَﺃَﺻِﻴﻠًﺎ “Oh ye who believe! Remember God-Almighty with much remembrance and glorify him early, and late. (33: 41-42) “In the above verse God-Almighty has not fixed a limit for His Remembrance. Then he said: 'My father (Imam al-Baqir a. s. ) used to offer a lots of invocation, while walking with him I found him remembering God, when we used to sit together for eating he was still busy with invocation, and even while talking to the people he was not negligent from invocation. I could see his tongue almost p: 235 

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attached to his throat while chanting: there is no god except God-Almighty (la illahi Illallahu). After the morning prayer he used to assemble all of us together and ordered to offer invocation until sun rise. “Then he quoted from the Holy Prophet (S) who said: shouldn't I inform you about your best deeds which would bring for you more distinctions as compared to any other deed? Which is purest and most desirable before God-Almighty. Is much better for you as compared to silver, and gold even is superior than the Holy struggle for the sake of God-Almighty. ’ The people asked: “Oh Prophet of God! Please tell us. ” “Do a lots of God's Remembrance. ” Replied the Holy Prophet (S). “Then the Imam said: A man asked the Holy Prophet (S): “Who is the best among the believers? ” “The one who offers a lot of invocation. ” Replied the Holy Prophet (S). He further said: “Who possesses a invocating tongue has indeed been blessed with the goodness of this world and the Hereafter. ” [1] The Holy Prophet (S) said to Abu Dharr: ﻓﻰ ﻭﺻﻴﺔ ﺍﺑﻰ ﺫﺭ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻋﻠﻴﻪ ﺑﺘﻠﺎﻭﺓ ﻭﺍﻟﻘﺮﺁﻥ ﻭﺫﻛﺮ ﺍﻟﻠﻪ ﻛﺜﻴﺮﺍ ﻓﺎﻧﻪ ﺫﻛﺮ ﻟﻚ ﻓﻰ ﺍﻟﺴﻤﺎ ﻭﻧﻮﺭ ﻟﻚ ﻓﻰ ﺍﻟﺎﺭﺽ. “Recite the Holy Qur’an and do a lots of invocation, which will became a means for your remembrance in the Heavens and will produce illumination for you upon the earth. ” [2] Imam al-Hasan [3] (a. s. ) quotes from the Holy Prophet (S) ﻋﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: p: 236 

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ﺑﺎﺩﺭﻭﺍ ﺍﻟﻰ ﺭﻳﺎﺽ ﺍﻟﺠﻨﺔ, ﻓﻘﺎﻟﻮﺍ: ﻣﺎ ﺭﻳﺎﺽ ﺍﻟﺠﻨﺔ؟ ﻗﺎﻝ: ﺣﻠﻖ ﺍﻟﺬﻛﺮ. “Take lead towards the Gardens of Paradise. 'Which are the Gardens of the Paradise? Asked the companions? 'The rings of invocation Replied the Holy Prophet (S). ” [1] Imam al-Sadiq (a. s. ) said: ﻋﻦ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺫﺍﻛﺮ ﺍﻟﻠﻪ ﻓﻰ ﺍﻟﻐﺎﻓﻠﻴﻦ ﻛﺎﻟﻤﻘﺎﺗﻞ ﻓﻰ ﺍﻟﻔﺎﺯﻳﻦ ﻟﻪ ﺍﻟﺠﻨﺔ. “The one who is a reciter of God's invocation among negligent is like a struggler waging war in the battlefield alone, while the others are fleeing away. Paradise for such a combatant is compulsory. ” [2] The Holy Prophet (S) said to his companions: ﺍﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺧﺮﺝ ﻋﻠﻰ ﺍﺻﺤﺎﺑﻪ ﻓﻘﺎﻝ: ﺍﺭﺗﻌﻮﺍ ﻓﻰ ﺭﻳﺎﺽ ﺍﻟﺠﻨﺔ. ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻭﻣﺎ ﺭﻳﺎﺽ ﺍﻟﺠﻨﺔ؟ ﻗﺎﻝ: ﻣﺠﺎﻟﺲ ﺍﻟﺬﻛﺮ, ﺍ ﻏﺪﻭﺍ ﻭﺭﻭﺣﻮﺍ ﺍﺫﻛﺮﻭﺍ. ﻭﻣﻦ ﻛﺎﻥ ﺑﺤﺐ ﺍﻥ ﻳﻌﻠﻢ ﻣﻨﺰﻟﺔ ﻋﻨﺪ ﺍﻟﻠﻪ ﻓﻠﻴﻨﻈﺮ ﻛﻴﻒ ﻣﻨﺰﻟﺔ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﺪﻩ, ﻳﻨﺰﻝ ﺍﻟﻌﺒﺪ ﺣﻴﺚ ﺍﻧﺰﻝ ﺍﻟﻌﺒﺪ ﺍﻟﻠﻪ ﻣﻦ ﻧﻔﺴﻪ ﻭﺍﻋﻠﻤﻮﺍ ﺍﻥ ﺧﻴﺮ ﺍﻋﻤﺎﻟﻜﻢ. ﻋﻨﺪ ﻣﻠﻴﻜﻜﻢ ﻭﺍﺯﻛﻬﺎ ﻭﺍﺭﻓﻌﻬﺎ ﻓﻰ ﺩﺭﺟﺎﺗﻜﻢ ﻭﺧﻴﺮ ﻣﺎ ﻃﻠﻌﺖ ﻋﻠﻴﻪ ﺍﻟﺸﻤﺲ ﺫﻛﺮ ﺍﻟﻠﻪ ﻓﺎﻧﻪ ﺗﻌﺎﻟﻰ ﺍﺧﺒﺮ ﻋﻦ ﻧﻔﺴﻪ ﻓﻘﺎﻝ: ﺍﻧﺎ ﺟﻠﻴﺲ ﻣﻦ ﺫﻛﺮﻧﻰ. “Do utilize the gardens of the Paradise. ” Which are these gardens of the Paradise? Asked the companions. 'The assemblies of invocation; remember God-Almighty at morning and evening. 'Whosoever wants to know about his rank and position before God-Almighty, must see how is the position of God in his own life. Because, 'He elevates a servant exactly to the same position -which was assigned to God-Almighty by the servant in his own life. Know that your best p: 237 

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and the most purest deeds which will elevate your rank and position before the Lord and is better than any thing else of this universe is - God's-Remembrance, because God-Almighty had said: “Whoever remembers me -I become his companion. ” [1] The above Qur’anic verses and traditions presented here as examples of invocation show its importance clearly. Now let us investigate what is the aim behind the invocation. 

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[1]: Wasail al-Shi’a, vol. 4. p-1182. 

[1]: Wasail al-Shi’a, vol. 4. p-1183. 

[2]: Wasail al-Shi’a vol. 4, p-1182. 

[1]: Wasail al-Shi’a, vol. 4, p-181. 

[2]: Bihar al-Anwar, vol. 93, p-154. 

[3]: Imam al-Hasan ibn ‘Ali: The eldest son of Imam ‘Ali and Hadhrat Fatimah was born on Tuesday, 15 Ramadhan 3 AH in Madina. When the Holy Prophet received the happy news of the birth of his grandson, he came to the house of his beloved daughter, took the newly born child in his arms, recited adhan and iqamah in his right and left ears respectively, and in compliance with Divine command named him al-Hasan.

The martyrdom of his father Imam ‘Ali (a. s. ) on the 21st Ramadhan marked the inception of Imam Hasan' s imamate. The majority of Muslims pledged their allegiance to him and finalized the formality of oath of allegiance (bayah). No sooner had he taken the reins of leadership into his hands then he had to meet the challenge of Mu'awiyah the Governor of Syria who declared war against him.

In compliance of Divine will and in order not to refrain from bloodshed of Muslims he entered into a piece treaty with Mu'awiyah whose terms were not respected and carried out by Mu'awiyah.

Mu'awiyah's malice against Imam Hasan led him to conspire with Imams wife Ja'dah the daughter of Ash'ath. She was made give the Imam some poison which affected his liver. Imam Hasan, thus, succumbed to Mu'awiyah's total mischief and attained his martyrdom on 28th (Safar) 50 A. H. His funeral was attended by Imam al-Husayn and the members of Hashimite family.

His bier while being taken for burial to the Holy Prophet's tomb was shot at with arrows by his enemies, (under the direct supervision and consent of A'ishah) , and it had to be diverted for burial to Jannatu'l-Baqi' at Madina. 

[1]: Bihar al-Anwar, vol. 93, p-156. 

[2]: Bihar al-Anwar, vol. 93, p-163. 

[1]: Bihar al-Anwar, vol. 93, p-163. 

A) The Aim of Invocation (Dikhr) Earlier, it was clearly demonstrated that God's Remembrance is a great worship and is one of the best method of self-building, self-perfection and spiritual migration towards God- Almighty. Now let us examine what is really meant with invocation whose importance has been so much emphasized in traditions and Qur’anic verses. Does it means simply recital of sentences like: Glory to God, All praises belong to God and there is no god but God (subhan allahi, walhamdu lillahi, wala ilaha illal- lahu) or is there any other aim behind this? Do these sentences without paying any inner attention towards their esoteric meanings could still provide such important effect? The phrase invocation in the dictionary has been defined in the sense of simply recital as well as in the sense of recital with heart's presence. Similarly, is the case in traditions where this phrase has been used with both meanings i. e. recital with tongue as well recital with heart's presence. In traditions it has been narrated that Prophet Moses (a. s. ) while reciting hymns, asked God-Almighty: ﻓﻴﻤﺎ ﻧﺎﺟﻰ ﺑﻪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﺭﺑﻪ: ﺍﻟﻬﻰ ﻣﺎ ﺟﺰﺍ ﻣﻦ ﺫﻛﺮﻙ ﺑﻠﺴﺎﻧﻪ ﻭﻗﻠﺒﻪ؟ ﻗﺎﻝ: ﻳﺎ ﻣﻮﺳﻰ p: 238 

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ﺍﻇﻠﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﻈﻞ ﻋﺮﺷﻲ ﻭﺃﺟﻌﻠﻪ ﻓﻲ ﻛﻨﻔﻰ. “Oh God! What is the reward for some one who remembers you by tongue and heart? 'I will place him under the shadow of My Thrown and My Own Protection on the Day of Resurrection. ” [1] Therefore, as could be seen in the tradition the phrase invocation has been used in both senses i. e. invocation by means of tongue as well as invocation by means of heart. Also, there are plenty of traditions in which invocation has been used in both meanings, but mostly it has been used in the sense of heart's presence with esoteric attention -which is indeed true and perfect invocation. God’s Remembrance may be defined as a state of spirituality and discerning the truth with esoteric attention towards the Lord of Universe, and knowing that He is the Overseer and Supervisor of all our actions at all times. Someone who remembers God-Almighty in such a manner, acts according to His commands, performs compulsory obligations and sustains himself from forbidden acts. Therefore, from the point of view of these considerations we may conclude that invocation is not an easy thing. The Holy Prophet (S) said to Imam ‘Ali (a. s. ): ﻓﻴﻤﺎ ﺍﻭﺻﻰ ﺑﻪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ (ﺹ) ﻋﻠﻴﺎ: ﻳﺎ ﻋﻠﻰ! ﺛﻠﺎﺙ ﻟﺎﺗﻄﻴﻘﻬﺎ ﻫﺬﻩ ﺍﻟﺎﻣﺔ: ﺍﻟﻤﻮﺍﺳﺎﺕ ﻟﻠﺎﺥ ﻓﻰ ﻣﺎﻟﻪ. ﻭﺍﻧﺼﺎﻑ ﺍﻟﻨﺎﺱ ﻣﻦ ﻧﻔﺴﻪ. ﻭﺫﻛﺮ ﺍﻟﻠﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ. ﻭﻟﻴﺲ ﻫﻮ ﺳﺒﺤﺎﻥ ﺍﻟﻠﻪ ﻭﺍﻟﺤﻤﺪ ﻟﻠﻪ ﻭﻟﺎ ﺍﻟﻪ ﺍﻟﺎ ﺍﻟﻠﻪ ﻭﺍﻟﻠﻪ ﺍﻛﺒﺮ, ﻭﻟﻜﻦ ﺍﺫﺍ ﻭﺭﺩ ﻋﻠﻰ ﻣﺎ ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﺧﺎﻑ ﺍﻟﻠﻪ ﻋﻨﺪﻩ ﻭﺗﺮﻛﻪ. “There are three things of special strength p: 239 

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for my Ummah: First: Fellowship and equality with brother believer in wealth. Second: Treading others justly against the self Third: God's Remembrance in all situations. “What is meant with invocation is not simply recital sentences life: Glory to God; All praises belong to God; and there is no god but God (Subhan allahi, Wal hamdu lillahi wala ilahi illallahu) , rather invocation is defined as the state of being so much in remembrance of God-Almighty that whenever one is encountered with a forbidden act, he should fear God- Almighty and should refrain himself from its commitments. ” [1] The Commander of the Faithful Imam ‘Ali (a. s. ) said: [2] ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻟﺎ ﺗﺬﻛﺮﺍﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ ﺳﺎﻫﻴﺎ ﻭﻟﺎﺗﻨﺴﻪ ﻟﺎﻫﻴﺎ ﻭﺍﺫﻛﺮﻩ ﺫﻛﺮﺍً ﻛﺎﻣﻠﺎً ﻳﻮﺍﻓﻖ ﻓﻴﻪ ﻗﻠﺒﻚ ﻟﺴﺎﻧﻚ ﻭ ﻳﻄﺎﺑﻖ ﺍﺿﻤﺎﺭﻙ ﺍﻋﻠﺎﻧﻚ ﻭﻟﻦ ﺗﺬﻛﺮﻩ ﺣﻘﻴﻘﺔ ﺍﻟﺬّﻛﺮ ﺣﺘّﻰ ﺗﻨﺴﻰ ﻧﻔﺴﻚ ﻓﻰ ﺫﻛﺮﻙ ﻭﺗﻔﻘﺪﻫﺎ ﻓﻰ ﺍﻣﺮﻙ. “Do not engage your self in invocation in the state of negligence and never forget God-Almighty. Remember Him with perfection so that your tongue and hearts become synchronized and your esoteric and exoteric affairs are in conformity with each other. One cannot engaged himself in real invocation but to forget his self completely and while performing deeds he should think of only God-Almighty and 'should not notice his own existence. ” Imam al-Sadiq (a. s. ) said: [3] ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻛﺎﻥ ﺫﺍﻛﺮﺍ ﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻬﻮ ﻣﻄﻴﻊ ﻭﻣﻦ ﻛﺎﻥ ﻏﺎﻓﻠﺎ ﻋﻨﻪ ﻓﻬﻮ ﻋﺎﺹ ﻭﺍﻟﻄﺎﻋﺔ ﻋﻠﺎﻣﺔ ﺍﻟﻬﺪﺍﻳﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ ﻋﻠﺎﻣﺔ ﺍﻟﻀﻠﺎﻟﺔ ﻭﺍﺻﻠﻬﻤﺎ ﺍﻟﺬﻛﺮ ﻭﺍﻟﻐﻔﻠﺔ ﻓﺎﺟﻌﻞ ﻗﻠﺒﻚ ﻗﺒﻠﻪ ﻟﻠﺴﺎﻧﻚ ﻟﺎ ﺗﺤﺮﻛﻪ ﺑﺈﺷﺎﺭﺓ ﺍﻟﻘﻠﺐ ﻭﻣﻮﺍﻓﻘﺔ ﺍﻟﻌﻘﻞ ﻭﺭﺿﻰ ﺍﻟﺎﻳﻤﺎﻥ ﻓﺈﻥ ﺗﻌﺎﻟﻰ ﻋﺎﻟﻢ ﺑﺴﺮﻙ ﻭﺟﻬﺮﻙ ﻭﻛﻦ ﻛﺎﻟﻨﺎﺯﻉ ﺭﻭﺣﻪ p: 240 

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ﻛﺎﻟﻮﺍﻗﻒ ﻓﻲ ﺍﻟﻌﺮﺽ ﺍﻟﺄﻛﺒﺮ ﻏﻴﺮ ﺷﺎﻏﻞ ﻧﻔﺴﻚ ﻋﻤﺎ ﻋﻨﺎﻙ ﺑﻤﺎ ﻛﻠﻔﻚ ﺑﻪ ﺭﺑﻚ ﻓﻲ ﺍﻣﺮﻩ ﻭﻧﻬﻴﻪ ﻭﻭﻋﺪﻩ ﻭﻭﻋﻴﺪﻩ ﻭﻟﺎ ﺗﺸﻐﻠﻬﺎ ﺑﺪﻭﻥ ﻣﺎ ﻛﻠﻒ ﺑﻪ ﺭﺑﻚ ﻭﺍﻏﺴﻞ ﻗﻠﺒﻚ ﺑﻤﺎﺀ ﺍﻟﺤﺰﻥ ﻭﺍﻟﺨﻮﻑ ﻭﺍﺟﻌﻞ ﺫﻛﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻣﻦ ﺍﺟﻞ ﺫﻛﺮﻩ ﺇﻳﺎﻙ ﻓﺈﻧﻪ ﺫﻛﺮﻙ ﻭﻫﻮ ﻏﻨﻲ ﻋﻨﻚ ﻓﺬﻛﺮﻩ ﻟﻚ ﺃﺟﻞ ﻭﺃﺷﻬﻰ ﻭﺃﺛﻨﻰ ﻭﺃﺗﻢ ﻣﻦ ﺫﻛﺮﻙ ﻭﺃﺳﺒﻖ, ﻭﻣﻌﺮﻓﺘﻚ ﺑﺬﻛﺮﻩ ﻟﻚ ﺗﻮﺭﺛﻚ ﺍﻟﺨﻀﻮﻉ ﻭﺍﻟﺎﺳﺘﺤﻴﺎﺀ ﻭﺍﻟﺎﻧﻜﺴﺎﺭ ﻭﻳﺘﻮﻟﺪ ﻣﻦ ﺫﻟﻚ ﺭﺅﻳﺔ ﻛﺮﻣﻪ ﻭﻓﻀﻠﻪ ﺍﻟﺴﺎﺑﻖ ﻭﺗﺼﻐﺮ. ﻋﻨﺪ ﺫﻟﻚ ﻃﺎﻋﺘﻚ ﻭﺍﻥ ﻛﺜﺮﺕ ﻓﻲ ﺟﻨﺐ ﻣﻨﺘﻪ. ﻭﺗﺨﻠﺺ ﺑﻮﺟﻬﻪ. ﻭﺭﺅﻳﺘﻚ ﺫﻛﺮﻙ ﻟﻪ ﺗﻮﺭﺛﻚ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﻌﺠﺐ ﻭﺍﻟﺴﻔﻪ ﻭﺍﻟﻐﻠﻈﺔ ﻓﻲ ﺧﻠﻘﻪ ﻭﻫﻮ ﺍﺳﺘﻜﺜﺎﺭ ﺍﻟﻄﺎﻋﺔ ﻭﻧﺴﻴﺎﻥ ﻓﻀﻠﻪ ﻭﻛﺮﻣﻪ ﻭﻟﺎ ﺗﺰﺩﺍﺩ ﺑﺬﻟﻚ ﺑﻌﺪﺍ ﻭﻟﺎ ﺗﺴﺘﺠﻠﺐ ﺑﻪ ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻟﺄﻳﺎﻡ ﺇﻟﺎ ﻭﺣﺸﺔ. ﻭﺍﻟﺬﻛﺮ ﺫﻛﺮﺍﻥ: ﺫﻛﺮ ﺧﺎﻟﺺ ﺑﻤﻮﺍﻓﻘﺔ ﺍﻟﻘﻠﺐ ﻭﺫﻛﺮ ﺻﺎﺩﻑ ﻟﻚ ﺑﻨﻔﻲ ﻏﻴﺮﻩ ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻧﻰ ﻟﺎ ﺍﺣﺼﻰ ﺛﻨﺎﺀ ﻋﻠﻴﻚ, ﺃﻧﺖ ﻛﻤﺎ ﺃﺛﻨﻴﺖ ﻋﻠﻰ ﻧﻔﺴﻚ ﻓﺮﺳﻮﻝ ﺍﻟﻠﻪ ﻟﻢ ﻳﺠﻌﻞ ﻟﺬﻛﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻣﻘﺪﺍﺭﺍ ﻋﻨﺪ ﻋﻠﻤﻪ ﺑﺤﻘﻴﻘﺔ ﺳﺎﺑﻘﺔ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﻣﻦ ﻗﺒﻞ ﺫﻛﺮﻩ ﻟﻪ ﻭﻣﻦ ﺩﻭﻧﻪ ﺃﻭﻟﻰ. ﻓﻤﻦ ﺃﺭﺍﺩ ﻳﺬﻛﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻠﻴﻌﻠﻢ ﺍﻧﻪ ﻣﺎ ﻟﻢ ﻳﺬﻛﺮ ﺍﻟﻠﻪ ﺍﻟﻌﺒﺪ ﺑﺎﻟﺘﻮﻓﻴﻖ ﻟﺬﻛﺮﻩ ﻟﺎ ﻳﻘﺪﺭ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺫﻛﺮﻩ. “Whoever remembers God-Almighty truly will become obedient; whoever is negligent of Him will certainly indulge into sins, His obedience means guidance and sinning indicates deviation. The invocation and negligence are the roots of obedience and transgression respectively. Therefore, consider your heart as the worshipping point (Qibla) , and keep your tongue still without motion except by permission of heart, by approval of wisdom, and with the consent of belief because, God-Almighty is aware of your apparent and p: 241 

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hidden affairs. ” “Be like some one whose soul is being confiscated from his body or like some one who is standing before the Lord to be questioned about his deeds. Don't let the self-engaged into any other thing except discharging Divine obligations which are important for you. With the tears of shame, and grief cleanse and purify the contamination of your heart. ” “Know that God-Almighty has remembered you therefore, you should too engage yourself in invocation, because, He remembered you while being absolutely needless of you. Therefore, yours remembrance by God-Almighty will make you more perfect, exalted, acquainted, and delightful as compared to God's Remembrance by you. Acquaintance with God's Remembrance will increase your humility, courtesy, and decency in front of Him, resulting in your being able to witness His past benevolence and blessings bestowed upon you. At this stage your obedience might appear to you as more but in front of God' s favors to you, it will be something very small. ” “Therefore, do perform your deeds strictly for the sake of God-Almighty only. If you perceived your invocation as big it will result in hypocrisy, egotism, ignorance, harshness, and negligence in appreciation of Divine blessings and favors. Such invocation will not bear any fruits except innovator's becoming farther away from God-Almighty and with the passage of time will not produce any positive effect except fear and sorrow. ” “As the Holy Prophet (S) said: 'I am helpless to hymn your praise (the way you truly deserves). Your essence is such -the manner you p: 242 

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praised yourself. Therefore, the Prophet (S) did not attach any wo11h to his invocations because, he was aware of the fact that remembrance of His servants by God-Almighty is far superior than the God's Remembrance by His servants. Therefore, those whose rank is much lower than the Holy Prophet (S) better consider their invocation as insignificant. Because of these considerations some one who really wants to recite God's Invocation must understand that unless and until God-Almighty remembers him and bestow upon him His special grace –he would not be in a position to offer God's Invocation. ” As could be seen from these narrations that hearts attention and esoteric presence have been defined as the real meanings of invocation. Further simply heart's attention and esoteric presence but ineffective is not enough, rather what is required is effective esoteric presence whose indications have been identified as obedience of mandatory obligations and avoidance of forbidden things. But it does not mean that only oral recital of sentences like: “There is no god but God”; “Glory to God”. And “all praises to God,” (la ilahi illallahu, subhan allahi, and al hamdu lillahi) is not the evidence of true invocation, because these sentences in themselves reflect degrees of God's invocation. Apart from that even this invocation by tongue flows from the heart's fountainhead. Someone, who recites these invocation by tongue certainly is having some attention by heart towards God-Almighty however small it may be, and because of this he is reciting these sentences by his tongue. From p: 243 

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the point of view of Islam, simply recital of these sentences and other invocations is desirable and carries spiritual reward subjected to it being performed with the intention of God's Nearness. Incidentally we may mention that in case of daily prayers we are strictly obliged to recite similar sentences by tongue and to perform other related rituals outwardly while we know that the heart's presence and esoteric attention is the real spirit behind the daily prayers. 

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[1]: Bihar al-Anwar, vol. 93, p-156. 

[1]: Bihar al-Anwar, vol. 93, p-151. 

[2]: Ghirar al-Hukm, p-817. 

[3]: Bihar al-Anwar vol. 93, p-158. 

B) The Degrees of Invocation (Dhikr) Invocation consists of various degrees or ranks the first and lowest of them begins with the recital of invocation by tongue, and continues till the degree of absolute perfection, which terminates into attaining the stage of feeling being ceased to exist, witnessing the supreme reality and becoming annihilated into His Essence (Shahood and fana). At the very first stage, since the invocator pays heart's attention towards God-Almighty, starts reciting special invocation by tongue with the intention of God's Nearness, without paying any attention to their meanings. At the second stage, although he, recites invocation by tongue with the intention of God's Nearness, but at the same time also convey their meanings to his mind. At the third stage, the tongue follows the heart, since the heart pays attention towards God-Almighty and in his esoteric essence believes in the meanings and contents of invocations, therefore orders the tongue for their recital. At the fourth stage, the wayfarer attains esoteric presence, and perfect heart's presence with respect to God-Almighty, considers Him as an overseer of his actions and witnesses p: 244 

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his own existence under God's exalted presence. At this stage the experiences of wayfarers differs widely in accordance to the degree of perfection achieved by them. As much as they become detached from other than God, in the same proportion they become attached to God-Almighty ultimately achieving the highest and most exalted positions of being ceased to exist (inqata) , countenance (laqa) , and annihilation (fana). The wayfarer at this stage -which is the most exalted position has teared off all the veils of ignorance and falseness and has attached himself to the Supreme Source of all Blessings and Perfection. He has removed himself from every thing including his self and has returned towards God-Almighty by cutting all his ties with other than God and reserving his pure love and affection for God-Almighty. He does not see any perfection except God-Almighty so that he could become attached to him, and does not find any companion to become intimate with him. These purest servants of God have made their access into the supreme Infinite Source of Grandeur, Majesty, Perfection, Blessings and Illumination and ate able to witness the Beauty and Illumination of God's Essence with their esoteric eyes. They are not ready to attach their heart and pay attention towards the metaphorical phenomenon of this world even for an instant. Because they have reached to the Fountain Head of Absolute Beauty and Perfection and, therefore, metaphorical and fictitious perfection do not have any worth in their eyes. They burnt in the love, affection and countenance of p: 245 

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their beloved and are not ready to exchange this pleasure even if they are offered both the worlds, and if they encounter world's phenomenon, regards them as reflections of Divine Illumination and signs of God's Perfect Existence. The Commander of the Faithful Imam ‘Ali (a. s. ) was asked: [1] ﺳﺌﻞ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻫﻞ ﺭﺍﻳﺖ ﺭﺑﻚ ﺣﻴﻦ ﻋﺒﺪﺗﻪ؟ ﻓﻘﺎﻝ: ﻭﻳﻠﻚ ﻣﺎ ﻛﻨﺖ ﺍﻋﺒﺪ ﺭﺑﺎ ﻟﻢ ﺍﺭﻩ. ﻗﺒﻞ: ﻭﻛﻴﻒ ﺭﺍﻳﺘﻪ؟ ﻗﺎﻝ: ﻭﻳﻠﻚ ﻟﺎ ﺗﺪﺭﻛﻪ ﺍﻟﻌﻴﻮﻥ ﻓﻰ ﻣﺸﺎﻫﺪﺓ ﺍﻟﺎﺑﺼﺎﺭ ﻭﻟﻜﻦ ﺭﺍﺗﻪ ﺍﻟﻘﻠﻮﺏ ﺑﺤﻘﺎﺋﻖ ﺍﻟﺎﻳﻤﺎﻥ. “Have you seen the God to whom you worship”? 'Woe, be upon you! I do not worship a God who could not be seen '. Replied the Imam. ' How did you see Him'? He was asked. 'Woe be upon you! God-Almighty could not be seen with physical eyes rather hearts witness His existence through the reality of their faith. ” Replied the Imam. ” Imam al-Husayn (a. s. ) [2] said: ﻗﺎﻝ ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻛﻴﻒ ﻳﺴﺘﺪﻝ ﻋﻠﻴﻚ ﺑﻤﺎ ﻫﻮ ﻓﻲ ﻭﺟﻮﺩﻩ ﻣﻔﺘﻘﺮ ﺇﻟﻴﻚ؟ ﺃ ﻳﻜﻮﻥ ﻟﻐﻴﺮﻙ ﻣﻦ ﺍﻟﻈﻬﻮﺭ ﻣﺎ ﻟﻴﺲ ﻟﻚ ﺣﺘﻲ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﻤﻈﻬﺮ ﻟﻚ؟ ﻣﺘﻲ ﻏﺒﺖ ﺣﺘﻲ ﺗﺤﺘﺎﺝ ﺇﻟﻲ ﺩﻟﻴﻞ ﻳﺪﻝ ﻋﻠﻴﻚ؟ ﻭ ﻣﺘﻲ ﺑﻌﺪﺕ ﺣﺘﻲ ﺗﻜﻮﻥ ﺍﻟَﺜﺎﺭ ﻫﻲ ﺍﻟﺘﻲ ﺗﻮﺻﻞ ﺇﻟﻴﻚ؟ ﻋﻤﻴﺖ ﻋﻴﻦ ﻟﺎ ﺗﺮﺍﻙ ﻋﻠﻴﻬﺎ ﺭﻗﻴﺒﺎ ﻭﺧﺴﺮﺕ ﺻﻔﻘﺔ ﻋﺒﺪ ﻟﻢ. ﺗﺠﻌﻞ ﻟﻪ ﻣﻦ ﺣﺒﻠﻚ ﻧﺼﻴﺒﺎ. “In order to prove Your Existence how can a thing could be referred as an argument which in itself is dependent upon You? Is there exist any manifestation for other than You which You lack, so that he would make You revealed? p: 246 

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When were You absent so that an argument will be required? When were You away so that the indications and circumstances of Your reappearance would be needed? Blind is the eye which does not see You as an Overseer upon his deeds. And how unfortunate looser is your servant, who have been deprived of Your Love. ” [1] The Commander of the Faithful Imam ‘Ali (a. s. ) in his hymns for the Holy Month of Shaban said: ﺍﻟﻬﻰ ﻫﺐ ﻟﻰ ﻛﻤﺎﻝ ﺍﻟﺎﻧﻘﻄﺎﻉ ﺍﻟﻴﻚ ﻭﺍﻧﺮ ﺍﺑﺼﺎﺭ ﻗﻠﻮﺑﻨﺎ ﺑﻀﻴﺎ ﻧﻈﺮﻫﺎ ﺍﻟﻴﻚ ﺣﺘﻰ ﺗﺨﺮﻕ ﺍﺑﺼﺎﺭ ﺍﻟﻘﻠﻮﺏ ﺣﺠﺖ ﺍﻟﻨﻮﺭ ﻓﺘﺼﻞ ﺍﻟﻰ ﻣﻌﺪﻥ ﺍﻟﻌﻈﻤﺔ ﻭﺗﺼﻴﺮ ﺍﺭﻭﺍﺣﻨﺎ ﻣﻌﻠﻘﺔ ﺗﻌﺰ ﻗﺪﺳﻚ. “Oh God! Bestow upon me absolute separation from every thing except You, enlighten the esoteric eyes of our hearts with Your Beauty and Grandeur ,so that they could tear off the veils of light and become attached to the Supreme Source of Absolute-Perfection. May our souls become united with Your Holy-Essence. ” [2] Imam al-Sajjad (a. s. ) describes God's righteous servants as follows: ﻗﺎﻝ ﻋﻠﻰ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﻣﺎﻥ ﺍﻟﺮﺣﻴﻢ. ﺇﻟﻬﻲ ﻗﺼﺮﺕ ﺍﻟﺄﻟﺴﻦ ﻋﻦ ﺑﻠﻮﻍ ﺛﻨﺎﺋﻚ ﻛﻤﺎ ﻳﻠﻴﻖ ﺑﺠﻠﺎﻟﻚ، ﻭﻋﺠﺰﺕ ﺍﻟﻌﻘﻮﻝ ﻋﻦ ﺇﺩﺭﺍﻙ ﻛﻨﻪ ﺟﻤﺎﻟﻚ، ﻭﺍﻧﺤﺴﺮﺕ ﺍﻟﺄﺑﺼﺎﺭ ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺳﺒﺤﺎﺕ ﻭﺟﻬﻚ ﻭﻟﻢ ﺗﺠﻌﻞ ﻟﻠﺨﻠﻖ ﻃﺮﻳﻘﺎً ﺇﻟﻰ ﻣﻌﺮﻓﺘﻚ ﺇﻟﺎ ﺑﺎﻟﻌﺠﺰ ﻋﻦ ﻣﻌﺮﻓﺘﻚ. ﺇﻟﻬﻲ ﻓﺎﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﺗﺮﺳﺨﺖ ﺃﺷﺠﺎﺭ ﺍﻟﺸﻮﻕ ﺇﻟﻴﻚ ﻓﻲ ﺣﺪﺍﺋﻖ ﺻﺪﻭﺭﻫﻢ، ﻭﺃﺧﺬﺕ ﻟﻮﻋﺔ ﻣﺤﺒﺘﻚ ﺑﻤﺠﺎﻣﻊ ﻗﻠﻮﺑﻬﻢ، ﻓﻬﻢ ﺇﻟﻰ ﺃﻭﻛﺎﺭ ﺍﻟﺄﻓﻜﺎﺭ ﻳﺌﻮﻭﻥ، ﻭﻓﻲ ﺭﻳﺎﺽ ﺍﻟﻘﺮﺏ ﻭﺍﻟﻤﻜﺎﺷﻔﺔ ﻳﺮﺗﻌﻮﻥ، ﻭﻣﻦ ﺣﻴﺎﺽ ﺍﻟﻤﺤﺒﺔ ﺑﻜﺄﺱ ﺍﻟﻤﻠﺎﻃﻔﺔ ﻳﻜﺮﻋﻮﻥ، ﻭﺷﺮﺍﻳﻊ ﺍﻟﻤﺼﺎﻓﺎﺕ ﻳﺮﺩﻭﻥ. ﻗﺪ ﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻋﻦ ﺃﺑﺼﺎﺭﻫﻢ ﻭﺍﻧﺠﻠﺖ ﻇﻠﻤﺔ ﺍﻟﺮﻳﺐ ﻋﻦ ﻋﻘﺎﺋﺪﻫﻢ ﻭﺿﻤﺎﺋﺮﻫﻢ p: 247 

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ﻭﺍﻧﺘﻔﺖ ﻣﺨﺎﻟﺠﺔ ﺍﻟﺸﻚ ﻋﻦ ﻗﻠﻮﺑﻬﻢ ﻭﺳﺮﺍﺋﺮﻫﻢ ﻭﺍﻧﺸﺮﺣﺖ ﺑﺘﺤﻘﻴﻖ ﺍﻟﻤﻌﺮﻓﺔ ﺻﺪﻭﺭﻫﻢ ﻭﻋﻠﺖ ﻟﺴﺒﻖ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻟﺰﻫﺎﺩﺓ ﻫﻤﻤﻬﻢ ﻭﻋﺬﺏ ﻓﻲ ﻣﻌﻴﻦ ﺍﻟﻤﻌﺎﻣﻠﺔ ﺷﺮﺑﻬﻢ ﻭﻃﺎﺏ ﻓﻲ ﻣﺠﻠﺲ ﺍﻟﺄﻧﺲ ﺳﺮﻫﻢ ﻭﺃﻣﻦ ﻓﻲ ﻣﻮﻃﻦ ﺍﻟﻤﺨﺎﻓﺔ ﺳﺮﺑﻬﻢ ﻭﺍﻃﻤﺄﻧﺖ ﺑﺎﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺭﺏ ﺍﻟﺄﺭﺑﺎﺏ ﺃﻧﻔﺴﻬﻢ ﻭﺗﻴﻘﻨﺖ ﺑﺎﻟﻔﻮﺯ ﻭﺍﻟﻔﻠﺎﺡ ﺃﺭﻭﺍﺣﻬﻢ ﻭﻗﺮﺕ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﻣﺤﺒﻮﺑﻬﻢ ﺃﻋﻴﻨﻬﻢ ﻭﺃﺳﺘﻘﺮ ﺑﺈﺩﺭﺍﻙ ﺍﻟﺴﺆﻝ ﻭﻧﻴﻞ ﺍﻟﻤﺄﻣﻮﻝ ﻗﺮﺍﺭﻫﻢ ﻭﺭﺑﺤﺖ ﻓﻲ ﺑﻴﻊ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﺂﺧﺮﺓ ﺗﺠﺎﺭﺗﻬﻢ. ﺇﻟﻬﻲ ﻣﺎ ﺃﻟﺬ ﺧﻮﺍﻃﺮ ﺍﻟﺈﻟﻬﺎﻡ ﺑﺬﻛﺮﻙ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﻭﻣﺎ ﺃﺣﻠﻰ ﺍﻟﻤﺴﻴﺮ ﺇﻟﻴﻚ ﺑﺎﻟﺄﻭﻫﺎﻡ ﻓﻲ ﻣﺴﺎﻟﻚ ﺍﻟﻐﻴﻮﺏ ﻭﻣﺎ ﺃﻃﻴﺐ ﻃﻌﻢ ﺣﺒﻚ ﻭﻣﺎ ﺃﻋﺬﺏ ﺷﺮﺏ ﻗﺮﺑﻚ ﻓﺄﻋﺬﻧﺎ ﻣﻦ ﻃﺮﺩﻙ ﻭﺇﺑﻌﺎﺩﻙ ﻭﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺃﺧﺺ ﻋﺎﺭﻓﻴﻚ ﻭﺃﺻﻠﺢ ﻋﺒﺎﺩﻙ ﻭﺃﺻﺪﻕ ﻃﺎﺋﻌﻴﻚ ﻭﺃﺧﻠﺺ ﻋﺒﺎﺩﻙ ﻳﺎﻋﻈﻴﻢ ﻳﺎ ﺟﻠﻴﻞ ﻳﺎ ﻛﺮﻳﻢ ﻳﺎ ﻣﻨﻴﻞ! ﺑﺮﺣﻤﺘﻚ ﻭﻣﻨﻚ ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﺣﻤﻴﻦ. “Oh Lord! The tongues are helpless to offer Your Praise and Adoration, worthy of Your Majesty and Splendor,” the faculties of wisdom cannot comprehend Your Beauty and Glory; the eyes are powerless to be able to witness the manifestation of Your Beauty. For your servants, in their search to attain the exalted position of Your Enlightenment, You have closed all the avenues except to admit their impotence and helplessness. ” “Oh Lord of the Majesty and Splendor! Please consider us among Your those servants in whose hearts the sapling of Your Countenance has been planted and whose hearts are saturated with the grief and sorrow of Your Love. Thus, they are moving towards the nest of most tender and sublime thoughts with the hope of living in pleasure forever in the most magnanimous and splendid garden of manifestation and nearness of their God. They p: 248 

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drink the cups of Your Grace from the Fountain Head of Your Love and entering the wide freeways of fraternity and pleasure. ” “The curtains have been rolled up from their esoteric eyes, the darkness of doubt has been removed from their beliefs and the palpitations of contradiction have been calmed down in their hearts. Certainly of Your Knowledge have made them as large hearted,” strive to surpass others in the race of piety, in their trade with God-Almighty, have been rewarded with the most delicious and pleasurable drinks,” In their union with their beloved possess a clean and pure inner self while encountering fearful situation are assured with the Divine guidance towards safety” In their return to God- Almighty have attained the most tranquil state; In their journeying towards eternal prosperity and salvation have attained the stage of certainty; In witnessing the glory of their beloved their eyes shine with joy, because of accomplishing the cherished goal, they now possess a peaceful inner self and have profited themselves in their bartering this world with the Hereafter. ” “Oh God! How pleasing are the memories of inspiration relevant to Your Invocation for the hearts! How sweet is the journeying towards you by means of pondering about the unseen! How much delicious is the taste of Your Love! And how much pleasurable and gratifying is the drinking of drinks of Your Nearness! ” “Therefore, oh God! we seek Your shelter again banishment or getting lost. And accept us among the most distinguished gnostics, most righteous servants, most p: 249 

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veracious obedient, and most sincere worshippers. Oh Lord of Majesty and Splendor, and Oh God of Mercy and Compassion we swore you of your Blessing, oh Thou Who are the Best of Blessers. ” [1] In summary, the fourth position is a position which is most distinguished and exalted and in itself consists of various degrees and ranks which are infinite and continue till the very Holy Essence, Self-Existent (Wajib al- Wajood) , the Source of Absolute Perfection and Infinite Beauty. In the language of Godly people these stages are called namely: The position of invocation (dhikr) the position of love, (uns) , the position of being, ceased to exist (inqata) the position of intense desire (shouq) , the position of pleasure (raza) the position of fear (khouf) , the position of witnessing, (shahood) the position of absolute certainty (ain al-yaqin) the position of assurance (haq al-yaqin) and the eventual position of becoming annihilated in God-Almighty (fana wa baqa billah). These interpretations most probably have been inferred from traditions and Qur’anic verses and each one of them requires a commenty e. g.: When the worshipper pays attention towards the Glory, Splendor, Majesty and Infinite Perfection of the Holy Essence of Self Existent (Wajib al- Wajood) , considers His Love, Favors, and Blessings and realizes his own helplessness and negligence, and looks at the distance between himself and that Holy Exalted Essence; it causes. a feeling of love, eagerness, and sorrow within his existence which is known as the position of strong desire (shouq). When the wayfarer thinks in retrospective about his p: 250 

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gnostic spiritual journey and discovers the spiritual stations and perfection attained by him -this revelation makes him happy and pleased, which is known as the position of affection or love (uns). When the wayfarer pays attention towards the Splendor, Majesty, Glory, and Absolute Perfection of God's Essence and opposite to that realizes his own helplessness and shortness for attaining the Nearness of that Supreme-Reality -his hearts trembles with fear. The agony and grief overtakes his entire existence, whereby he cries bitterly and sheds tears. This stage is known as the position of fear (khouf) , and similar is the case with other positions. It would be better if this God's servant -the prisoner of self’s passions, captive of darkness of materialism, deprived of attaining higher spiritual stations -does not put his feet inside this profound and infinite ocean, and let the explanation of these sublime spiritual stations be left for these who have reached there. Because, so for one has not tasted the deliciousness of God's Love, Affection, and Countenance, he is helpless and powerless to explain them. ﺍﺣﺐ ﺍﻟﺼﺎﻟﺤﻴﻦ ﻭﻟﺴﺖ ﻣﻨﻬﻢ, ﺍﻟﻠﻬﻢ ﺍﺭﺯﻗﻨﺎ ﺣﻠﺎﻭﺓ ﺫﻛﺮﻙ ﻭﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻫﻠﻪ. “Oh God! I do like the righteous ones, although, I myself is not one of them, Oh God! Bless me with the sweetness of your invocation and please do include me among them! “ Let us hear the words of those who are qualified to speak in this field. The great philosopher and divine gnostic Sadrudin Shirazi writes: “If a ray of Divine illumination falls upon a p: 251 

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servant, makes him awakened from the sleep of ignorance and nature, thus, his becoming aware of the fact that apart from this perceptible world there also exists another world, and higher than the animalistic pleasures there also exist other satisfactions. With this realization he refrains himself from indulging into false and worthless amusements and returns towards God-Almighty by offering repentance for his past omissions. Thus, he starts pondering about Qur’anic verses, listening Divine admonitions, deliberating upon the Prophet's (S) traditions and performing deeds in accordance with Divine commands. ” “In order to attain the eternal perfection he restrains himself from following the worldly allurements such as wealth, power, and positions. If he is lucky to receive further Divine Guidance and Blessings – decides seriously to disassociate himself from other than God, starts journeying towards Him and leaving the habitat of self, his whimsical attractions ascends towards God-Almighty. At this stage, a ray of Divine illumination enlightens his horizons; a door from the unseen world opens for him and gradually the pages from the Holy Kingdom become apparent for him 

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[1]: Haqayaqe Faiz, p-179. 

[2]: Imam al-Husayn: The younger son of ‘Ali by Fatimah was born in Medina on Thursday 3rd Sha'ban 4 A. H; like his brother he lived most of his life quietly in Medina under the watchful eyes of the caliph's officials and spies. When Mu'awiyah's son Yazid became caliph, he demanded allegiance from al-Husayn, who refused to give it.

Finally al-Husayn felt it necessary to go into battle against Yazid to protest against the injustices which were being carried out in the name of Islam. He and a small group of followers including most of his immediate family were cruelly massacred at Karbala. The day of his martyrdom l0th Muharram ' A. H. (Ashura) has become the most solemn day of the Islamic calendar, marked by processions and universal mourning. He is buried in Karbala in Iraq [Tr]. 

[1]: Iqbal al-Amal, Prayer for the Day of Arafah. 

[2]: Iqbal al-Amal, Monajat al-Shabaniyyah. 

[1]: Bihar al-Anwar, vol. 93, p-163. 

enabling him to witness the affairs of unseen. ” “When he tastes these special pleasures of the unseen affairs, starts liking seclusion and engages himself into invocation continuously. His hearts becomes detached from material involvement and pays absolute attention towards God-Almighty with his entire existence. At this juncture mystical knowledge is gradually bestowed upon him and spiritual illuminations become occasionally manifested for him, until he attains absolute certainty in his search discovering the Supreme Reality p: 252 

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whereby, all contradictions, doubts are vanished and a special tranquility engulfs his entire existence. ” “At this stage he enters into the Celestial Kingdom and after witnessing the existence of “Ten-wisdoms. ” [1] (Uqool-Mufarqeh) becomes united with their Celestial Lights and, thus, become enlightened. Eventually, the Glorious Illumination of the Lord of Majesty and Splendor becomes manifested upon him, thus, making his existence and egotism shattered and he surrenders in front of the Glory and Exaltedness of the Lord of the Heavenly Kingdom. This stage is known as the position of Monotheism (Tawhid) in which any thing other than God-Almighty becomes amortized in the wayfarer's eyes and he listen to the sound of: ﻟﻤﻦ ﺍﻟﻤﻠﻚ ﺍﻟﻴﻮﻡ, ﺍﻟﻠﻪ ﺍﻟﻮﺍﺣﺪ “Whose is the sovereignty this Day? It is God's the One, the Al-mighty. (40: 16) [2] The most famous and eminent gnostic late Faiz al-Kashani writes: “The way for acquiring God's Love and its further strengthening to be worthy of witnessing His Manifestation and Countenance is -to attain enlightenment, (marefah) and its further strengthening. The way of acquiring enlightenment consists of purifying hearts from worldly occupations and being attached to its allurements through paying absolute attention towards God- Almighty by means of invocations and pondering, and cleansing of heart's dwellings from all sort of attachment towards other than God. Because, the heart is like a pot, which if filled with water completely would not have any space left to be filled with vinegar. In order to fill this pot with vinegar first it must be emptied with water. God-Almighty has p: 253 

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not created anyone with dual heart. ” “Perfection in love demands that one must love God-Almighty with the entire existence of his heart, because so for as the heart continues to pay attention towards other things at least a part of it shall remain occupied with other than God-Almighty. Therefore, as much as one is attached to other than God -his love towards Him will be decreased in the same proportion, except where, this attention towards other than God is related to a situation, whereby “ an act of God and His created being “ are reflections of one of the manifestations of God's sacred names and Characteristics. ” God-Almighty in the following verse of Holy Qur’an, has pointed out about the same meanings: ﻗُﻞِ ﺍﻟﻠﱠﱠﻪُ ۖ ﺛُﻢﱠﱠ ﺫَﺭْﻫُﻢْ “Say God: Then leave them (6: 9) A stage which is achieved as a result of strong desire where a human being strives that whatever have been revealed for him should become further clearly manifested. While he should remain anxious towards what have not yet been accomplished, because, the strong desire is related to a thing which partly have been perceived from some aspects. but from other dimensions it has not yet been comprehended, and in between these two, there exists the reality, which is beyond the limits and infinite. “Because, the degree and ranks of comprehension of what have been achieved -is infinite. Similarly, whatever magnification has been left from God' s Splendor and Beauty is also infinite and having attained the real union with the sweetheart, one still p: 254 

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desires strongly that pleasurable event which is free from all sort of pains. Therefore, desire never rests at any stage especially when he witnesses so many ranks and positions beyond the imagination of human intellect. ” ﻧُﻮﺭُﻫُﻢْ ﻳَﺴْﻌَﻰٰ ﺑَﻴْﻦَ ﺃَﻳْﺪِﻳﻬِﻢْ ﻭَﺑِﺄَﻳْﻤَﺎﻧِﻬِﻢْ ﻳَﻘُﻮﻟُﻮﻥَ ﺭَﺑﱠﱠﻨَﺎ ﺃَﺗْﻤِﻢْ ﻟَﻨَﺎ ﻧُﻮﺭَﻧَﺎ “There light will run before them and on their right hands: They will say: our Lord! Perfect our light for us. (66: 8) [1] 

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[1]: Ten-Wisdoms (Uqool Mufarqheh): Sardar al-Mutalihin and other Islamic philosophers, regarding the creation of universe, have confirmed the existence of Ten-Wisdoms (Uqool-Mufarqeh) before the creation of natural world. And the Divine blessings upon the material world are bestowed through their means [Author]. 

[2]: Mafateeh al-Ghaib, p-54. 

[1]: Haqaiq, p-181. 

Faith, the Foundation of Spiritual Perfection

 Faith and enlightenment are the basis for self's perfection and journeying towards God-Almighty. Before starting this journey a wayfarer must decide about his final destination, must know where is he going, and which path he must select, otherwise he would get lost and would never reach to his final destination. Faith in God-Almighty induces courage for movement, search and endeavor, as well as clearly p: 229 

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demarcates his path and final destination. Those who lack faith are helpless to walk upon the straight path of perfection. The Holy Qur’an said: ﻭَﺇِﻥﱠﱠ ﺍﻟﱠﱠﺬِﻳﻦَ ﻟَﺎ ﻳُﺆْﻣِﻨُﻮﻥَ ﺑِﺎﻟْﺂﺧِﺮَﺓِ ﻋَﻦِ ﺍﻟﺼﱢﱢﺮَﺍﻁِ ﻟَﻨَﺎﻛِﺒُﻮﻥَ “And Lo! those who believe not in the Hereafter are indeed astray from the path. (23: 74) And said: ﺑَﻞِ ﺍﻟﱠﱠﺬِﻳﻦَ ﻟَﺎ ﻳُﺆْﻣِﻨُﻮﻥَ ﺑِﺎﻟْﺂﺧِﺮَﺓِ ﻓِﻲ ﺍﻟْﻌَﺬَﺍﺏِ ﻭَﺍﻟﻀﱠﱠﻠَﺎﻝِ ﺍﻟْﺒَﻌِﻴﺪِ “Nay, but those who disbelieve in the Hereafter are in torment and for error. (34: 8) An unbeliever who does not believe in the existence of God-Almighty and Hereafter becomes absolutely cut off from the world of perfection and his activities are limited to follow his material and animalistic requirements. Therefore, his arms and objectives for movement could not be any thing else other than material world. He is not journeying on the straight path of perfection and therefore, can never attain God's Nearness. The direction of his movement is world and therefore, continuously becomes farther away from the straight path of human exaltation. Even if an unbeliever performs a righteous deed it would not become a means for his self-perfection; because, he has not done it with the intention for God and his Nearness (Taqarrub) , so that it becomes beneficial for him, rather has done it for the sake of this world and, therefore, will see the result in this world but nothing will be left for him in the Hereafter. God- Almighty said in Holy Qur’an: ﻣﱠﱠﺜَﻞُ ﺍﻟﱠﱠﺬِﻳﻦَ ﻛَﻔَﺮُﻭﺍ ﺑِﺮَﺑﱢﱢﻬِﻢْ ۖ ﺃَﻋْﻤَﺎﻟُﻬُﻢْ ﻛَﺮَﻣَﺎﺩٍ ﺍﺷْﺘَﺪﱠﱠﺕْ ﺑِﻪِ ﺍﻟﺮﱢﱢﻳﺢُ ﻓِﻲ ﻳَﻮْﻡٍ ﻋَﺎﺻِﻒٍ ۖ ﻟﱠﱠﺎ ﻳَﻘْﺪِﺭُﻭﻥَ ﻣِﻤﱠﱠﺎ ﻛَﺴَﺒُﻮﺍ ﻋَﻠَﻰٰ ﺷَﻲْﺀٍ ۚ ﺫَٰﻟِﻚَ p: 230 

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ﻫُﻮَ ﺍﻟﻀﱠﱠﻠَﺎﻝُ ﺍﻟْﺒَﻌِﻴﺪُ “A similitude of those who disbelieve in their Lord: their works are ashes which the wind bloweth hard upon a stormy day. They have no control of aught that they have earned. That is the extreme failure. (14: 18) Anyway, faith is the foundation of deeds and bestows upon them merit. If, a believer's soul gets intermingled with faith (Iman) and the phrase of Monotheism (Kalma al-Tawhid) would become illuminated and would ascend towards God-Almighty. Of course, righteous deeds too helps him in this ascent. The Holy Qur’an said: ﻣَﻦ ﻛَﺎﻥَ ﻳُﺮِﻳﺪُ ﺍﻟْﻌِﺰﱠﱠﺓَ ﻓَﻠِﻠﱠﱠﻪِ ﺍﻟْﻌِﺰﱠﱠﺓُ ﺟَﻤِﻴﻌًﺎ ۚ ﺇِﻟَﻴْﻪِ ﻳَﺼْﻌَﺪُ ﺍﻟْﻜَﻠِﻢُ ﺍﻟﻄﱠﱠﻴﱢﱢﺐُ ﻭَﺍﻟْﻌَﻤَﻞُ ﺍﻟﺼﱠﱠﺎﻟِﺢُ ﻳَﺮْﻓَﻌُﻪُ “Whoso desireth power (should know that) all power belongeth to God-Almighty. Unto Him good words ascend and the pious deed doth He exalt. (35: 10) The righteous deeds carry a human soul upward enabling him to attain the exalted position of God's Nearness and providing him a sacred and beautiful existence subjected to his possessed with the faith (Iman). An unbeliever's soul is dark and does not have the decency of possessing God's Nearness and delightful existence. The Holy Qur’an said: ﻣَﻦْ ﻋَﻤِﻞَ ﺻَﺎﻟِﺤًﺎ ﻣﱢﱢﻦ ﺫَﻛَﺮٍ ﺃَﻭْ ﺃُﻧﺜَﻰٰ ﻭَﻫُﻮَ ﻣُﺆْﻣِﻦٌ ﻓَﻠَﻨُﺤْﻴِﻴَﻨﱠﱠﻪُ ﺣَﻴَﺎﺓً ﻃَﻴﱢﱢﺒَﺔً “Whosoever doth right, whether male or female and is a believer, him verily we shall quicken with good life. (16: 97) Therefore, a wayfarer from the very beginning must strive and endeavor to strengthen his faith because the stronger and superior will be his faith the higher will be his ascent and rank. Holy Qur’an said: ﻳَﺮْﻓَﻊِ ﺍﻟﻠﱠﱠﻪُ ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻣِﻨﻜُﻢْ ﻭَﺍﻟﱠﱠﺬِﻳﻦَ p: 231 

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ﺃُﻭﺗُﻮﺍ ﺍﻟْﻌِﻠْﻢَ ﺩَﺭَﺟَﺎﺕٍ ۚ ﻭَﺍﻟﻠﱠﱠﻪُ ﺑِﻤَﺎ ﺗَﻌْﻤَﻠُﻮﻥَ ﺧَﺒِﻴﺮٌ “God-Almighty will exalt those who believe among you, and those who have knowledge, to high ranks, God is informed of what you do. (58: 11) 

The Means of Perfection and God's Nearness

 In order to attain self-perfection and God's Nearness one may resort to various means. Here we will point out some of the important means as follows: 1- God's Remembrance. 2- Nourishment of Moral Virtues. 3- Righteous Deeds. 4- Martyrdom and Struggle. 5- Benevolence and Service to Mankind. 6- Supplication and Prayer. 7- Fasting. All of the above means shall be described in details as separate chapters in this book. 

First Means -God's Remembrance (Dikhr) The Effects and Indications of Invocation (Dhikr) 

point 

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 p: 255 

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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 ﺗُﺤِﺒﱡﱡﻮﻥَ ﺍﻟﻠﱠﱠﻪَ ﻓَﺎﺗﱠﱠﺒِﻌُﻮﻧِﻲ ﻳُﺤْﺒِﺒْﻜُﻢُ ﺍﻟﻠﱠﱠﻪُ “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 p: 256 

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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. ” [1] 

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[1]: Bihar al-Anwar, vol. 93. p-155. 

[2]: Iqbal al-Amal-Prayer of Arafah. 

[1]: Bihar al-Anwar, vol. 93, p-158. 

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. ” [2] 

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[2]: Bihar al-Anwar, vol. 93, p-158. 

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 ﻓَﺈِﻥﱠﱠ 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 p: 258 

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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. ” [1] 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, p: 259 

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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: ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻭَﺗَﻄْﻤَﺌِﻦﱡﱡ ﻗُﻠُﻮﺑُﻬُﻢ ﺑِﺬِﻛْﺮِ ﺍﻟﻠﱠﱠﻪِ ۗ ﺃَﻟَﺎ ﺑِﺬِﻛْﺮِ ﺍﻟﻠﱠﱠﻪِ ﺗَﻄْﻤَﺌِﻦﱡﱡ 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. 

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[1]: Iqbal al-Amal, Prayer of Arafah. 

5. God's Attention towards the Servant point 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. ” [1] God's attention and special blessings towards a p: 260 

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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 ﻭﻫﺬﺍ ﻣﻌﻨﻰ ﺍﻟﻌﺼﻤﺔ 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. ” [1] 

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[1]: Wasail al-Shi’a, vol 4, p-1185. 

[1]: Bihar al-Anwar, vol, 93, p-162. 

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 p: 261 

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and starts loving that person, The Holy Qur’an said: ﻗﻞ ﺍﻥ ﻛُﻨﺘُﻢْ ﺗُﺤِﺒﱡﱡﻮﻥَ ﺍﻟﻠﱠﱠﻪَ ﻓَﺎﺗﱠﱠﺒِﻌُﻮﻧِﻲ ﻳُﺤْﺒِﺒْﻜُﻢُ ﺍﻟﻠﱠﱠﻪُ “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. ” [1] 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. 

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[1]: Wasail al-Shi’a, vol. 4, p-181. 

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. p: 263 

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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. 

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The Means of Attainment 

point

 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 p: 264 

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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 ﺗُﻮَﻟﱡﱡﻮﺍ ﻓَﺜَﻢﱠﱠ ﻭَﺟْﻪُ ﺍﻟﻠﱠﱠﻪِ ﻭَﻟِﻠﱠﱠﻪِ 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 ۚ ﻭَﺍﻟﻠﱠﱠﻪُ 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: ﺇِﻥﱠﱠ ﺍﻟﻠﱠﱠﻪَ ﻋَﻠَﻰٰ ﻛُﻞﱢﱢ 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. 

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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 p: 265 

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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 crea1tion 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, mo6n, 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 ﺭَﺑﱠﱠﻨَﺎ ﻣَﺎ ﺧَﻠَﻘْﺖَ “Our Lord! Thou createdst not this in vain. (3: 191) Look at the brightening sky full of stars and p: 266 

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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!! 

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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 ﺍﻟْﻌِﺰﱠﱠﺓَ ﻓَﻠِﻠﱠﱠﻪِ ﺍﻟْﻌِﺰﱠﱠﺓُ ﺟَﻤِﻴﻌًﺎ ۚ ﺇِﻟَﻴْﻪِ ﻳَﺼْﻌَﺪُ ﺍﻟْﻜَﻠِﻢُ ﺍﻟﻄﱠﱠﻴﱢﱢﺐُ ﻭَﺍﻟْﻌَﻤَﻞُ ﺍﻟﺼﱠﱠﺎﻟِﺢُ 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 ﺭَﺑﱠﱠﻚَ ﺣَﺘﱠﱠﻰٰ 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 p: 267 

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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. 

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[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]. 

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 p: 268 

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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. ” [1] 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 p: 269 

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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). ” [1] 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 p: 270 

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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. ” (Ya ghani ya mughni) ﻳﺎ ﻏﻨﻰ ﻳﺎ ﻣﻐﻨﻰ... “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. ’” [1] 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 p: 271 

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among all other phrases of invocations. ” [1] 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” [2] 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 p: 272 

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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, 

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--------------------

[2]: Bihar al-Anwar, vol. 93, p-169. 

[1]: Bihar al-Anwar, vol. 93, p-169. 

[1]: Bihar al-Anwar, vol. 93, p-168. 

[1]: Bihar al-Anwar, vol. 93, p-195. 

[1]: Bihar al-Anwar, vol. 93, p-204. 

[2]: Bihar al-Anwar, vol. 93 p-192. 

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. 

 Instructions 

point 

Some of the enlightened gnostics have recommended the following instructions for a wayfarer before starting his spiritual journey: First: Before every thing else a devotee must purify his self from sins and moral abjectnesses by means of repentance. In the beginning with the intention of repentance (towbah) take a bath (ghusl) and during bathing, think about your past sins and esoteric contamination and then with a feeling of shame, present your self before the Most Merciful and Most Compassionate Lord saying: Oh Lord! I have repented and have returned to you. I have taken a firm decision never to sin again. As I cleaned my body with water, I have also cleaned my heart from sins and moral abjectnesses. Second: Consider yourself all the time under the presence of God-Almighty. Try your best to remember God in all circumstances and if once in a while negligence overtakes you try to return to the previous state immediately. Third: Must be strict in guarding his self against contamination with sins. During a period of twenty four hours he must fix p: 274 

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a time for self scrutiny and with extreme accuracy should review his daily deeds and should seriously remonstrate his self. Fourth: Should remain silent and should speak whenever it is absolutely necessary to speak. Fifth: Should eat moderately to meet his physical needs and should strictly avoid over-eating and becoming a slave of belly. Sixth: Should maintain his ablution all the times i. e. whenever he terminates ablution he should perform it again. The Holy Prophet (S) narrated a tradition: ﻗﺎﻝ ﺍﻟﻨﺒﻰ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻗﻮﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ: ﻣﻦ ﺃﺣﺪﺙ ﻭﻟﻢ ﻳﺘﻮﺿﺄ ﻓﻘﺪ ﺟﻔﺎﻧﻲ, ﻭﻣﻦ ﺃﺣﺪﺙ ﻭﺗﻮﺿﺄ ﻭﻟﻢ ﻳﺼﻞﱢﱢ ﺭﻛﻌﺘﻴﻦ ﻓﻘﺪ ﺟﻔﺎﻧﻲ ﻭﻣﻦ ﺃﺣﺪﺙ ﻭﺗﻮﺿﺄ، ﻭﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ، ﻭﺩﻋﺎﻧﻲ ﻭﻟﻢ ﺃﺟﺒﻪ ﻓﻴﻤﺎ ﺳﺄﻟﻨﻲ ﻣﻦ ﺃﻣﺮ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ، ﻓﻘﺪ ﺟﻔﻮﺗﻪ.. ﻭﻟﺴﺖ ﺑﺮﺏ ﺟﺎﻑ. “God-Almighty said: 'Whoever after termination of ablution does not perform it again has been unfaithful to me,' whoever after performance of ablution does not offer two units of prayer has done oppression, and whoever after performance of ablution offers prayer and requests for his worldly and spiritual needs -if I don't grant them, I have oppressed him. But I am not the oppressor God. ” [1] Seventh: Should fix a time during 24 hours preferably during night before down for practicing concentration and presence of heart, by sitting alone in an isolated place, lowering his head upon knees, concentrating all the senses towards face and strictly avoiding entry of all external thoughts and memories. One should remain in this state for a while. May be this action would result in some spiritual contemplation for the wayfarer. Eight: Invocation: p: 275 

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“Oh Self-Existent, Eternal, there is no god save Thee,” (Ya Hayyu ya Qayum ya man la ilahi ilIa unt) , should be recited continuously by tongue together with heart's presence i. e. whatever is being chanted by tongue is also comprehended by the heart. Ninth: During a period of 24 hours one must perform a prolonged prostration with concentration and presence of heart in proportion to one's strength and should repeat the invocation: “There is no god save Thee. Be Thou Glorified. Lo! I have been a wrong Doer. ” (La ilahi illallahu Subhanak inni kuntu min az zalimin). The prolongation of prostration has been proved as very effective and produces good spiritual revelations. Some of the devoted wayfarer are reported to have repeated this invocation as much as four thousand times during a single prolonged prostration. Tenth: Fix a certain time during 24 hours and with presence of heart should repeat the invocation, “Oh! Thou Who is free from needs, and Oh Thou Who is the Granter of Our needs. ” (Ya Ghani Ya Mughni! ) Eleventh: Recite the Holy Qur’an with presence of mind daily, preferably in the standing position and should ponder over the meanings of its verses. Twelfth: Awake a little before the call of Adhan for the morning prayer, after performing required ablutions should offer Night Prayer (Namaz al-shab or Salatul-lail) , and after finishing it should recite the following verses of Surah Heights (al-Araf) with heart's presence, which is useful for attaining certainty and negation of external thoughts. ﺇِﻥﱠﱠ ﺭَﺑﱠﱠﻜُﻢُ ﺍﻟﻠﱠﱠﻪُ ﺍﻟﱠﱠﺬِﻱ ﺧَﻠَﻖَ ﺍﻟﺴﱠﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻟْﺄَﺭْﺽَ p: 276 

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ﻓِﻲ ﺳِﺘﱠﱠﺔِ ﺃَﻳﱠﱠﺎﻡٍ ﺛُﻢﱠﱠ ﺍﺳْﺘَﻮَﻯٰ ﻋَﻠَﻰ ﺍﻟْﻌَﺮْﺵِ ﻳُﻐْﺸِﻲ ﺍﻟﻠﱠﱠﻴْﻞَ ﺍﻟﻨﱠﱠﻬَﺎﺭَ ﻳَﻄْﻠُﺒُﻪُ ﺣَﺜِﻴﺜًﺎ ﻭَﺍﻟﺸﱠﱠﻤْﺲَ ﻭَﺍﻟْﻘَﻤَﺮَ ﻭَﺍﻟﻨﱡﱡﺠُﻮﻡَ ﻣُﺴَﺨﱠﱠﺮَﺍﺕٍ ﺑِﺄَﻣْﺮِﻩِ ۗ ﺃَﻟَﺎ ﻟَﻪُ ﺍﻟْﺨَﻠْﻖُ ﻭَﺍﻟْﺄَﻣْﺮُ ۗ ﺗَﺒَﺎﺭَﻙَ ﺍﻟﻠﱠﱠﻪُ ﺭَﺏﱡﱡ ﺍﻟْﻌَﺎﻟَﻤِﻴﻦَ ﺍﺩْﻋُﻮﺍ ﺭَﺑﱠﱠﻜُﻢْ ﺗَﻀَﺮﱡﱡﻋًﺎ ﻭَﺧُﻔْﻴَﺔً ۚ ﺇِﻧﱠﱠﻪُ ﻟَﺎ ﻳُﺤِﺐﱡﱡ ﺍﻟْﻤُﻌْﺘَﺪِﻳﻦَ ﻭَﻟَﺎ ﺗُﻔْﺴِﺪُﻭﺍ ﻓِﻲ ﺍﻟْﺄَﺭْﺽِ ﺑَﻌْﺪَ ﺇِﺻْﻠَﺎﺣِﻬَﺎ ﻭَﺍﺩْﻋُﻮﻩُ ﺧَﻮْﻓًﺎ ﻭَﻃَﻤَﻌًﺎ ۚ ﺇِﻥﱠﱠ ﺭَﺣْﻤَﺖَ ﺍﻟﻠﱠﱠﻪِ ﻗَﺮِﻳﺐٌ ﻣﱢﱢﻦَ ﺍﻟْﻤُﺤْﺴِﻨِﻴﻦَ “Inna Rabbokumul lahu lazi khalaqas samawate wal arzfi sittate ayyame summastavi ala arsh yaghshil lailin nahar yatlebo hasisan washamso wal qomro wal najoom muskharat be amrehi. elahul khalqo wal amr tabarkallaho rabbul alamin adava rabbokum tazraun wa kafitan nahu la yohubbul moatadin wala tafsodu fil arz bada islaha wa ada wa ho khofan wa tamum un rahmatullahi qarib minal mohsenin. ” “Lo Your Lord is God who created the heavens and the earth in six days, then mounted He the thrown. He covereth the night with the day, which in haste to follow it, and hath made the sun, the moon and the stars subservient by His command. His verily is all creation and commandment Blessed be God, the Lord of the worlds. ” “ (Oh mankind! ) call upon your Lord humbly and in secret. Lo! He loveth not aggressors. Work not confusion in the earth after the fair ordering (thereof, and call on Him in fear and hope. Lo! the mercy of God is nigh unto the good. ” (7: 54-56) [1] In order to achieve the desired result the above mentioned instructions should be practiced for a period of 40 days. It is possible that the wayfarer may succeed in receiving God's attention and p: 277 

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might be blessed with spiritual contemplation. But, if after passing forty days one is not fortunate enough to receive such blessings, instead of becoming disappointed, the program should be repeated again and again till the desired results are accomplished. Without giving up seriousness, action, and struggle the wayfarer should remain seriously committed towards his spiritual migration and seek favor from the Most Merciful Lord. When ever, he develops the required decency and competency to receive God's special blessing -it will be bestowed upon him. In case a wayfarer in the beginning does not have the strength to perform all of the above mentioned guidelines, he may begin with few gradually adding others. But most important among these deeds are pondering, self-control, heart's presence, and attention towards God-Almighty. It is crucial that a wayfarer should thoroughly negate all sort of external thoughts and should pay absolute attention towards God- Almighty, which is a difficult task indeed. The negation of other than God could be achieved gradually in three steps: 1. First: During first stage while reciting invocation try your best to concentrate all your thoughts towards the invocation while strictly preventing the entries of all external thoughts. 2. Second: During this stage one should recite invocation exactly like the first stage with the exception that, while reciting complete attention should be paid towards its meanings and contents, in a manner that mind should become clearly aware of this occurrence. At the same time efforts should be made to strictly prevent the attack of all p: 278 

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sorts of external thoughts and memories. is program should be exercised until one is able to prevent the attacks of all external thoughts during the entire period of invocation, while being remained attentive to their meanings and contents. 3. Third: During third stage, try your best first to memorize the meanings of invocation inside the heart, and since it has accepted their meanings and believes in them, orders the tongue to recite them. In this case the tongue actually follows the heart. 4. Fourth: At this stage try your best to negate all the meanings, contents, interpretations, and even the imaginations of invocations from the heart, thus, making it readied for receiving Divine blessings and illuminations. Try to pay absolute attention towards God-Almighty with your entire existence cleansing your hearts thoroughly from all sorts of external existence, opening its gate for the entrance of God’s-Celestial Light. At this stage it is quite possible that one might succeed in receiving God's special attention, may utilize His grace and illuminations, and submerged with His attraction may ascent further higher and higher upon the ladder of perfection in his spiritual migration towards God-Almighty. At this station of his gnostic journey the wayfarer might become so much absorbed that he would be seeing nothing except God-Almighty even forgetting his own self and actions. It is better for me to leave the description of these most sublime realities for the God's favorite saints who had seen the end of journey and have tasted the most delicious taste of p: 279 

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the stages of Desire (Shouq) , Affection (uns) , and Countenance (Laqa). 

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--------------------

[1]: Wasail al-Shi’a, vol. 1, p-268, 

[1]: al-Kafi, vol. 1, p-344. 

1. Instructions of the Commander of the Faithful Imam ‘Ali (a. s. ) Nouf had narrated: “I saw the commander of the Faithful Imam ‘Ali (a. s. ) while passing by with speed, I asked him. 'Oh my master! Where are you heading for? ' 'Nouf, leave me alone, my desire is forcing me towards my Beloved. ' Replied the Imam. 'Oh my Master! What is your desire. ' I asked him. 'the one who is supposed to know about it -already knows, and there is no need to describe it to some body else. The decency demands that a servant of God should not include others (as partner) as for as the blessings and wants are concerned. ” Replied the Imam. “'Oh commander of the Faithful! I am afraid of being dominated by selfish whims and greed in my worldly affairs. ' I said. 'Why are you negligent towards the Saver of afraid ones and Protector of pious ones? ’ Said the Imam. “'Introduce Him to me. ” I requested. 'He is God-Almighty the Magnanimous through whose special benevolence your wishes are granted. Pay attention towards Him with your. full strength and do not allow Satanic whispers to enter inside your heart, and if you find it difficult then consider me as your guarantor. Return to God and pay absolute attention towards Him. The glorious God has said: “'I swear to My Majesty and Splendor that: Whoever puts his hope in some one other than Me, I will cut off his hope, will dress him in the robe of disgrace and wretchedness, will p: 280 

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deprive him from My Nearness, will cut off communication with him and will hide his memory. Woe be upon him, who takes shelter in other than Me during difficulties, while the solution of difficulties rests with Me. Does he hope in others while I remain Living and Eternal? Does he go to the homes of human beings for solution of his problems while the gates of their houses are closed? Does he leave the door of My house while its gate remains always open? “'Was there anyone who trusted Me and was betrayed? The hopes of My servants are tied to Me, and I take care of their hopes. ' I have filled the sky with those who never get tired of My praise, and have ordered the angels never to close the door between Me and My servants. Does not, the one who face the problem, know that no one can solve it except with My permission? Why does not the servant approach Me for his needs, while I had already blessed him with favors without his being asked for them? ” “Why does not he ask me instead of asking others? Does he imagine that in the beginning I bestow My favors upon the servant and will now deprive him after his request? Am I miser that My servants regard me as miserly? Do not the world and Hereafter belong to me? Do not the merry and benevolence are my characteristics? Do not p: 281 

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the blessings and favors rest in My hand? Do not all the desires end with Me? Who has the power to terminate them? ” “'I swear with My majesty and splendor that if all the needs of all of the world's habitants are summed up, and if I bestow upon them in accordance to their wants, not equivalent even to the weight of a tiny particle will be decreased from My kingdom. Whatever is bestowed by Me, how could be it susceptible to loss or reduction? How destitute and wretched is the one who is hopeless of My Blessings? How helpless is the one who disobeys me, indulges into forbidden deeds, disregards My limits and transgresses? ” The Commander of the Faithful after narrating this narration said: 'Oh Nouf! recite the following prayer: ﺇﻟﻬﻲ ﺇﻥ ﺣﻤﺪﺗﻚ ﻓﺒﻤﻮﺍﻫﺒﻚ، ﻭﺇﻥ ﻣﺠﺪﺗﻚ ﻓﺒﻤﺮﺍﺩﻙ، ﻭﺇﻥ ﻗﺪّﺳﺘﻚ ﻓﺒﻘﻮّﺗﻚ، ﻭﺇﻥ ﻫﻠّﻠﺘﻚ ﻓﺒﻘﺪﺭﺗﻚ، ﻭﺇﻥ ﻧﻈﺮﺕ ﻓﺈﻟﻰ ﺭﺣﻤﺘﻚ، ﻭﺇﻥ ﻋﻀﻀﺖ ﻓﻌﻠﻰ ﻧﻌﻤﺘﻚ, ﺇﻟﻬﻲ ﺇﻧّﻪ ﻣﻦ ﻟﻢ ﻳﺸﻐﻠﻪ ﺍﻟﻮﻟﻮﻉ ﺑﺬﻛﺮﻙ, ﻭﻟﻢ ﻳﺰﺩﻩ ﺍﻟﺴﻔﺮ ﺑﻘﺮﺑﻚ, ﻛﺎﻧﺖ ﺣﻴﺎﺗﻪ ﻋﻠﻴﻪ ﻣﻴﺘﺔ ﻭﻣﻴﺘﺘﻪ ﻋﻠﻴﻪ ﺣﺴﺮﺓ, ﺇﻟﻬﻲ ﺗﺎﻫﺖ ﺃﺑﺼﺎﺭ ﺍﻟﻨﺎﻇﺮﻳﻦ ﺇﻟﻴﻚ ﺑﺴﺮﺍﺋﺮ ﺍﻟﻘﻠﻮﺏ، ﻭﻃﺎﻟﻌﺖ ﺃﺻﻐﻰ ﺍﻟﺴﺎﻣﻌﻴﻦ ﻟﻚ ﻧﺠﻴّﺎﺕ ﺍﻟﺼﺪﻭﺭ، ﻓﻠﻢ ﻳﻠﻖ ﺃﺑﺼﺎﺭﻫﻢ ﺭﺩٌّ ﺩﻭﻥ ﻣﺎ ﻳﺮﻳﺪﻭﻥ، ﻫﺘﻜﺖ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻬﻢ ﺣﺠﺐ ﺍﻟﻐﻔﻠﺔ، ﻓﺴﻜﻨﻮﺍ ﻓﻲ ﻧﻮﺭﻙ ﻭﺗﻨﻔﺴّﻮﺍ ﺑﺮﻭﺣﻚ، ﻓﺼﺎﺭﺕ ﻗﻠﻮﺑﻬﻢ ﻣﻐﺎﺭﺳﺎً ﻟﻬﻴﺒﺘﻚ، ﻭﺃﺑﺼﺎﺭﻫﻢ ﻣﺎﻛﻔﺎً ﻟﻘﺪﺗﺮﻙ، ﻭﻗﺮّﺑﺖ ﺃﺭﻭﺍﺣﻬﻢ ﻣﻦ ﻗﺪﺳﻚ، ﻓﺠﺎﻟﺴﻮﺍ ﺍﺳﻤﻚ ﺑﻮﻗﺎﺭ ﺍﻟﻤﺠﺎﻟﺴﺔ ﻭﺧﻀﻮﻉ ﺍﻟﻤﺨﺎﻃﺒﺔ، ﻓﺄﻗﺒﻠﺖ ﺇﻟﻴﻬﻢ ﺇﻗﺒﺎﻝ ﺍﻟﺸﻔﻴﻖ، ﻭﺃﻧﺼﺖّ ﻟﻬﻢ ﺇﻧﺼﺎﺕ ﺍﻟﺮﻓﻴﻖ، ﻭﺃﺟﺒﺘﻬﻢ ﺇﺟﺎﺑﺎﺕ ﺍﻟﺄﺣﺒّﺎﺀ، ﻭﻧﺎﺟﻴﺘﻬﻢ ﻣﻨﺎﺟﺎﺓ ﺍﻟﺄﺧﻠﺎّﺀ، ﻓﺒﻠﻎ ﺑﻲ ﺍﻟﻤﺤﻞّ ﺍﻟﺬﻱ ﺇﻟﻴﻪ ﻭﺻﻠﻮﺍ, ﻭﺍﻧﻘﻠﻨﻲ ﻣﻦ ﺫﻛﺮﻱ ﺇﻟﻰ ﺫﻛﺮﻙ, ﻭﻟﺎ ﺗﺘﺮﻙ ﺑﻴﻨﻲ ﻭﺑﻴﻦ p: 282 

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ﻣﻠﻜﻮﺕ ﻋﺰّﻙ ﺑﺎﺑﺎً ﺇﻟﺎّ ﻓﺘﺤﺘﻪ, ﻭﻟﺎ ﺣﺠﺎﺑﺎً ﻣﻦ ﺣﺠﺐ ﺍﻟﻐﻔﻠﺔ ﺇﻟﺎّ ﻫﺘﻜﺘﻪ, ﺣﺘّﻰ ﺗﻘﻴﻢ ﺭﻭﺣﻲ ﺑﻴﻦ ﺿﻴﺎﺀ ﻋﺮﺷﻚ، ﻭﺗﺠﻌﻞ ﻟﻨﺎ ﻣﻘﺎﻣﺎً ﻧﺼﺐ ﻧﻮﺭﻙ ﺇﻧّﻚ ﻋﻠﻰ ﻛﻞّ ﺷﻲﺀ ﻗﺪﻳﺮ. ﺇﻟﻬﻲ ﻣﺎ ﺃﻭﺣﺶ ﻃﺮﻳﻘﺎً ﻟﺎ ﻳﻜﻮﻥ ﺭﻓﻴﻘﻲ ﻓﻴﻪ ﺃﻣﻠﻲ ﻓﻴﻚ، ﻭﺃﺑﻌﺪ ﺳﻔﺮﺍً ﻟﺎ ﻳﻜﻮﻥ ﺭﺟﺎﺋﻲ ﻣﻨﻪ ﺩﻟﻴﻠﻲ ﻣﻨﻚ، ﺧﺎﺏ ﻣﻦ ﺍﻋﺘﺼﻢ ﺑﺤﺒﻞ ﻏﻴﺮﻙ، ﻭﺿﻌﻒ ﺭﻛﻦ ﻣﻦ ﺍﺳﺘﻨﺪ ﺇﻟﻰ ﻏﻴﺮ ﺭﻛﻨﻚ، ﻓﻴﺎ ﻣﻌﻠّﻢ ﻣﺆﻣّﻠﻴﻪ ﺍﻟﺄﻣﻞ ﻓﻴﺬﻫﺐ ﻋﻨﻬﻢ ﻛﺂﺑﺔ ﺍﻟﻮﺟﻞ، ﻟﺎ ﺗﺤﺮﻣﻨﻲ ﺻﺎﻟﺢ ﺍﻟﻌﻤﻞ, ﻭﺍﻛﻠﺄﻧﻲ ﻛﻠﺎﺀﺓ ﻣﻦ ﻓﺎﺭﻗﺘﻪ ﺍﻟﺤﻴﻞ، ﻓﻜﻴﻒ ﻳﻠﺤﻖ ﻣﺆﻣﻠﻴﻚ ﺫﻝّ ﺍﻟﻔﻘﺮ ﻭﺃﻧﺖ ﺍﻟﻐﻨﻲّ ﻋﻦ ﻣﻀﺎﺭّ ﺍﻟﻤﺬﻧﺒﻴﻦ, ﺇﻟﻬﻲ ﻭﺇﻥّ ﻛﻞّ ﺣﻠﺎﻭﺓ ﻣﻨﻘﻄﻌﺔ, ﻭﺣﻠﺎﻭﺓ ﺍﻟﺎﻳﻤﺎﻥ ﺗﺰﺩﺍﺩ ﺣﻠﺎﻭﺗﻬﺎ ﺍﺗّﺼﺎﻟﺎ ﺑﻚ, ﺇﻟﻬﻲ ﻭﺇﻥّ ﻗﻠﺒﻲ ﻗﺪ ﺑﺴﻂ ﺃﻣﻠﻪ ﻓﻴﻚ, ﻓﺄﺫﻗﺘﻪ ﻣﻦ ﺣﻠﺎﻭﺓ ﺑﺴﻄﻚ ﺇﻳّﺎﻩ ﺍﻟﺒﻠﻮﻍ ﻟﻤﺎ ﺃﻣّﻞ، ﺇﻧّﻚ ﻋﻠﻰ ﻛﻞّ ﺷﻲﺀ ﻗﺪﻳﺮ. ﺇﻟﻬﻲ ﺃﺳﺄﻟﻚ ﻣﺴﺄﻟﺔ ﺍﻟﻤﺴﻜﻴﻦ ﺍﻟﺬﻱ ﻗﺪ ﺗﺤﻴّﺮ ﻓﻲ ﺭﺟﺎﻩ ﻓﻠﺎ ﻳﺠﺪ ﻣﻠﺠﺄً ﻭﻟﺎ ﻣﺴﻨﺪﺍً ﻳﺼﻞ ﺑﻪ ﺇﻟﻴﻚ، ﻭﻟﺎ ﻳﺴﺘﺪﻝّ ﺑﻪ ﻋﻠﻴﻚ ﺇﻟﺎّ ﺑﻚ ﻭﺑﺄﺭﻛﺎﻧﻚ ﻭﻣﻘﺎﻣﺎﺗﻚ ﺍﻟﺘﻲ ﻟﺎ ﺗﻌﻄﻴﻞ ﻟﻬﺎ ﻣﻨﻚ، ﻓﺄﺳﺄﻟﻚ ﺑﺎﺳﻤﻚ ﺍﻟﺬﻱ ﻇﻬﺮﺕ ﻟﻪ ﻟﺨﺎﺻﺔ ﺃﻭﻟﻴﺎﺋﻚ ﻓﻮﺣّﺪﻭﻙ ﻭﻋﺮﻓﻮﻙ ﻓﻌﺒﺪﻭﻙ ﺑﺤﻘﻴﻘﺘﻚ ﺃﻥ ﺗﻌﺮّﻓﻨﻲ ﻧﻔﺴﻚ ﻟﺄﻗﺮّ ﻟﻚ ﺑﺮﺑﻮﺑﻴّﺘﻚ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﻟﺎﻳﻤﺎﻥ ﺑﻚ، ﻭﻟﺎ ﺗﺠﻌﻠﻨﻲ ﻳﺎ ﺇﻟﻬﻲ ﻣﻤﻦ ﻳﻌﺒﺪ ﺍﻟﺎﺳﻢ ﺩﻭﻥ ﺍﻟﻤﻌﻨﻰ، ﻭﺍﻟﺤﻈﻨﻲ ﺑﻠﺤﻈﺔ ﻣﻦ ﻟﺤﻈﺎﺗﻚ ﺗﻨﻮّﺭ ﺑﻬﺎ ﻗﻠﺒﻲ ﺑﻤﻌﺮﻓﺘﻚ ﺧﺎﺻﺔ ﻭﻣﻌﺮﻓﺔ ﺃﻭﻟﻴﺎﺋﻚ ﺇﻧﻚ ﻋﻠﻰ ﻛﻞّ ﺷﻲﺀ ﻗﺪﻳﺮ. “Oh God! If I adore you -it is because of Your Mercy and Compassion,. if Glorify you -it is because of Your commandments, if I sanctify and attribute inviolability to you -it is because of your energy, if I chant the world of Monotheism with my tongue -it is because of Your Power. If I raise my eyes -see Your Blessings p: 283 

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all over, if I practice thriftiness, it is because to save Your Bounties,. oh Lord! Whoever, You do not engage in Your invocation, and bestow upon him the grace of journeying towards Your countenance -life becomes for him like death, and death becomes for him a regret and disaster. “Oh Lord! Those who are able to see -look towards You with their esoteric eyes, mysteries of their hearts became manifested and their wants are granted,. the veils of ignorance have been removed between You and them,. your Divine illumination has enlightened their hearts, they breath the breeze of Your Blessings,. Your Majesty and Splendor has overwhelmed their hearts,. they witness the signs of Your Absolute Power every where,. there souls have reached near Your Sacred Thrown and with dignity, tranquility, and humility engage themselves in Your invocations. Like a friend You pay attention towards them, listen to their words, grant their, wants, and communicate with them. “Please bestow upon me similar positions as attained by them, let the veils of ignorance be uplifted so that my soul could see the Divine illumination of Your Celestial Kingdom, and may receive an exalted position therein. Indeed You have the absolute power over all things. 'Oh God! how fearsome and terrible is journeying on the road which does not terminate in you. Whoever, chooses a shelter of other than you -would certainly be disappointed. Whoever puts his trust in other than you is like sitting upon an unstable base. ” “Oh God! who had induced hope within p: 284 

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the hearts of all the hopeless ones and have removed their pains and sufferings, please do not deprive me from the grace of performing righteous deeds and preserve me -the shelter less and destitute- in your shelter. How come those, who put their trust in Your Mercy could be inflicted with deprivation? While you remain absolutely free from the need of inflicting loss upon sinners. ” “Oh God! All sweetness and pleasures eventually get terminated except the pleasure of faith which increases every day. Oh god! my heart is looking towards You with plenty of desires, please let my heart taste the sweetness of seeing those desires granted. Indeed You have absolute power over all things. ” “Oh God! As some one who has reached near the enlightenment of Your Essence, I beg You, to bestow upon me all the blessings which are worthy of a believer. And protect me from all sort of evils and calamities the way You protect all Your favorite servants. In deed You have absolute power over all things. ” “Oh God! My request to you is like the request of a confused beggar who does not have any shelter or support and except from you does not seek the help of any other helper. I request by the name, which became manifested for Your favorite saints, thus, enabling them to become enlightened about Your Holy Essence, comprehended You as One, and worshipped You with sincerity indeed; please bestow upon me too the learning to comprehend Your Holy Essence, so p: 285 

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that I may admit the reality of Your Divinity and Godhood, and do not include me among them who worship Your Name only without paying attention to its meanings. ” “And allocate at least a certain moments (among various moments) to pay attention towards me thus, enlightening my heart about Your Sacred Essence as well as the essence of your favorite saints. Indeed you have absolute power over all things. ” [1] 

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[1]: Bihar al-Anwar, vol. 94, p-94. 

2. Instructions of Imam al-Sadiq Unwan Basari, an old man of ninety-four years has narrated as follows: “For the sake of acquiring knowledge I used to visit Malik bin Anas. When Jafar bin Muhammad (a. s. ) came to our city I went to visit him, because I wanted to acquire knowledge from his distinguished and eminent personality. One day he said to me: 'I am a person who had received God' s special favor and attention and have incantation and invocations for every hour during day and night, therefore, you should not prevent me from their recital and like before continue to visit Malik bin Anas for learning knowledge. ” “Hearing these words I become sad and disappointed and left his company. I said to myself. 'If Imam had discovered some goodness within me, certainly he would not have deprived me from his company. Then I left for the Prophet's mosque and offered salutation to him. Next day, I went to the Holy Prophet's tomb and after offering two units of prayer raised my hands up and said: ﻳﺎ ﺍﻟﻠﻪ ﻳﺎ ﺍﻟﻠﻪ ﺍﻥ ﺗﻌﻄﻒ ﻋﻠﻰ ﻗﻠﺐ ﺟﻐﻘﺮ ﻭﺗﺮﺯﻗﻨﻰ ﻣﻦ ﻋﻠﻤﻪ ﻣﺎ ﺍﻫﺘﺪﻯ ﺑﻪ p: 286 

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ﺍﻟﻰ ﺻﺮﺍﻃﻚ ﺍﻟﻤﺴﺘﻘﻴﻢ. “Oh God! Oh God! Make Jafar's heart soft for me so that I could utilize his knowledge, and guide me towards straight path. ” After that with a heavy broken heart returned home as well as visited Malik bin Anas, because love and affection for Jafar bin Muhammad had penetrated far deeper inside my heart. For a long time I confined myself within the four walls of my home and did not come out except for offering mandatory daily prayers till my patience was exhausted one day I went to Imam's house and after knocking the door asked permission to enter inside. A servant came out and asked me. ” “What do you want? ' 'I would like to see the Imam and offer a salutation. ' I replied. 'My master is offering his prayer, replied the servant and returned inside the home, while I kept awaiting outside the door. After a little while the servant returned and said: 'You may come in. ” “I entered inside the house and offered salutation to Imam. He replied my salutation and said: 'Please be seated, may God-Almighty bestow upon you forgiveness. ' Then he lowered his head and after a prolonged silence raised his head and said: 'What is your name? ' Abu Abdullah,’ I replied. 'May God-Almighty bless you with His Special Grace and bestow upon you firmness. What do you want? ' “In this meeting i/there is no any other advantage for me except this prayer -even this much is going to be extremely precious p: 287 

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for me. ' I said to myself Then I said: '1 asked God-Almighty to soften your heart for me so that I may utilize your knowledge. I hope my prayer would have been granted by him. “Oh Abu Abdullah! Knowledge cannot be acquired by learning rather real knowledge is the light which illuminates a person's heart who is blessed with His guidance. Therefore, i/you are seeker of the knowledge, first make your heart comprehend the reality of (God's) serventhood, then request knowledge by means of deeds, and ask God-Almighty for comprehension so that he could make you understand. ' said the Imam. “I said. 'Oh! Honorable one! ' 'Abu Abdullah! ” “ Please continue. ’ said the Imam. 'Oh Imam! What is the reality of servanthood? ' I asked. The Imam replied. “The reality of servanthood consists in three things as follows: 1. First: A servant should not consider himself the owner of things which have been bestowed upon him by God-Almighty, because servants never become owner of things rather consider all the wealth as God's property and spent it exactly in the same manner as prescribed by him. 2. Second: Should regard him as absolutely helpless in managing his own affairs. 3. Third: Should engage himself continuously in performance of deeds recommended by God-Almighty and avoidance of His forbidden deeds. “Therefore, if a servant does not consider himself as the owner of the wealth, spending it for the sake of God's way would become easier for him. If he trusted God-Almighty as a competent manager for managing his affairs p: 288 

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then tolerance of worldly hardships would become easier for him. If he kept himself engaged in performing Divine commands and sustained himself: from committing forbidden deeds his precious time would not be wasted in nonsense amusements. “And if God-Almighty honored a servant with these three characteristics then dealing with world, people, and Satan would become easier for him. In that case, he would not endeavor for increase of wealth for self-glorification, and would not wish for things whose possession is considered as means of prestige and superiority among the people and would not waste his precious hours in false pleasures. This is the first rank of piety which have been described by God-Almighty as follows: ﺗِﻠْﻚَ ﺍﻟﺪﱠﱠﺍﺭُ ﺍﻟْﺂﺧِﺮَﺓُ ﻧَﺠْﻌَﻠُﻬَﺎ ﻟِﻠﱠﱠﺬِﻳﻦَ ﻟَﺎ ﻳُﺮِﻳﺪُﻭﻥَ ﻋُﻠُﻮًّﺍ ﻓِﻲ ﺍﻟْﺄَﺭْﺽِ ﻭَﻟَﺎ ﻓَﺴَﺎﺩًﺍ ۚ ﻭَﺍﻟْﻌَﺎﻗِﺒَﺔُ ﻟِﻠْﻤُﺘﱠﱠﻘِﻴﻦَ “As for that abode of the Hereafter, we assign it unto those who seek not oppression in the earth, nor yet corruption, the sequel is for those who ward off evil. (28: 83) “'Oh! Abu Abdullah! Please bestow upon me practical instructions. ' I said. The Imam said: 'I recommend you to follow the, following nine items. These are my recommendations and instructions for all those wayfarers who are journeying towards God-Almighty, and I pray that may God-Almighty bestow upon you his special grace. The following are the guidelines: 'There are three guidelines for practicing self-asceticism (riyazat al-nafs) , three guidelines for forbearance (hilm wa burdbari) , and the last three guidelines are for education {ilm). Preserve them and, be careful not act negligently in their practice'. p: 289 

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Unwan Basari said: 'I was listening to Imam's instruction with my entire existence, then the Imam continued ': 'The three instructions recommended by me for self-asceticism consist of: 1. Be careful, do not eat any thing until and unless you feel an appetite for it, because otherwise, it would be a matter of foolishness and ignorance. 2. Do not eat any thing until and unless you feel absolutely hungry. 3. When you eat always recite phrase in the Name of God (Bismillah) and eat only lawful (halal) foods. The three instructions recommended by me for forbearance consist of: 1. Whoever tells you: 'For each sentence you speak to me, I will speak ten sentences in response. ' You should say in reply: 'If you speak ten sentences to me, in reply you will not hear even one sentence from me. 2. Whoever threatens you with abusive language, you should promise him good wishes and advice. 3. Whoever accuses you, you must say in reply: 'If you said it right may God forgive me and if you lied then may God forgive you. The three guidelines recommended by me for education consist of: 1. Whatever is unknown to you ask from the learned ones, but be careful not to question them with the intention of examining their knowledge or giving them hard time. 2. Strictly avoid following your whims and as much as possible act prudently. 3. Strictly avoid issuance of religious decrees (fatwas) without religious documents. As much as you would like to run away while encountering a wild beast, similarly p: 290 

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be careful not to offer your neck as a bridge for people's crossing. , “Then he said: 'Oh Abu Abdullah! You may leave now. I have given you sufficient advice. Do not disrupt me from continuation of my incantations and invocations, because, I believe in the dignity of my own self: Salutations be upon those who are obedient to guidance. ” [1] 

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[1]: Kashkul, Shaykh Bahai, vol. 2, p-184, Bihar al-Anwar, vol. 1, p-224. 

3. Instructions of ‘Allamah Majlisi One of the most eminent wayfarer of gnostic journey -the great learned Divine Scholar Mulla Muhammad Taqi Majlisi writes: “Whatever this servants has discovered during his period of self-building and gnosticism is related to the period when I was busy in studying commentary of the Holy Qur’an, one night, while I was in a state of partly slept and partly awakened I saw the Holy Prophet Mohammad (S) in a dream. I said to my self that it is a good opportunity to take a profound look about the perfection and moral ethics of the Holy Prophet (S) The more I paid attention towards him I found his splendor and illumination spreading till it brightened the entire space around me. ” “At this moment it was revealed to me that the Holy Qur’an is the perfect manifestation of the Holy Prophet's moral ethics. Therefore, to know more about Holy Prophet's moral ethics I must ponder deeply about the Holy Qur’an. The more I paid attention upon the verses of Holy Qur’an the more I discovered the sublime realities till at one instant I felt that a lot of realities and learning have been descended upon p: 291 

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my heart. ” “After that whenever I pondered about a Qur'anic verse, I felt that a special talent for its comprehension has been bestowed upon me. Of course, appreciation of this incident by some one who has not been blessed with such a grace is naturally difficult rather impossible, but my aim was to advice and guide the fellow brothers for the sake of God-Almighty. The guidelines for asceticism and self-building consist of: -Useless talks, rather any thing other than God's Remembrance should be strictly avoided. -Living in luxurious, beautiful and comfortable housing as well as consumption of expensive foods, drinks and fancy clothing should be renounced. (one should limit himself to the extent of. fulfilling his genuine needs). -Social mixing with other than God's most favorite saints should be strictly avoided. -Excessive sleep should be avoided and God's invocation with complete dedication should be recited continuously. “God's favorite saints by continuous recital of invocations namely: “Oh! Self-existent Oh! Eternal “ (ya Hayyio ya Qayyum! ) and “There is no god but God” (Ya man la ilaha illa ant) , were able to obtain good results. I too have practiced the same invocation but perhaps my favorite invocation is “Oh! God”! (Ya Allah) , with thorough cleansing of heart from all existence other than God, together with absolute concentration towards Him. Of course, what is important is that God's Remembrance should be accompanied with absolute concentration and heart's presence. Also, all other deeds do not come close to the importance assigned to invocation. ” “If this is done for a period of forty p: 292 

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day and night continuously then certainly the doors of wisdom, learning, and love will be opened for the wayfarer enabling him to ascent towards the most exalted gnostic positions of annihilation in God (fanafi Allah wa baqa billah) , or achieving permanence with God-Almighty. ” [1] 

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[1]: Rozatehal-Mutaqin, vol. 13, p-128. 

4. Letter of Akhund-Mulla Husayn Quli Hamdani The most eminent learned Divine scholar and gnostic (late) Akhund Mulla Husayn-Quli Hamadani (r. a. ) in his letter to one of the scholar in Tabriz writes: ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﺎﻥ ﺍﻟﺮﺣﻴﻢ. ﺍﻟﺤﻤﺪﻟﻠﻪ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻭﺍﻟﺼﻠﺎﺓ ﻭﺍﻟﺴﻠﺎﻡ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺁﻟﻪ ﺍﻟﻄﺎﻫﺮﻳﻦ ﻭﻟﻌﻨﺔ ﺍﻟﻠﻪ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ ﺍﺟﻤﻌﻴﻦ. (Bismillah ar Rahman ar Rahim, Alhamdulillahi rabal alimin was salat was salam ala Muhammad wa aleh al tahirin wa lantatullahi ala adaihim ajmaeen). “In the Name of God, the Beneficent, the Merciful” “Praise be upon God of the worlds, salutations be upon the Muhammad and his Holy progeny and may be the curse of God be upon their enemies. ” “It should not remain hidden for religious brothers that there is no way to achieve the nearness of the Lord of Splendor and Majesty except strictly following the sacred religious law of Islam (Sharia) in all movements, pauses, conversations, and instances etc. Superstitious methods practiced by some pseudo mystics and ignorant ones in accordance to their intellectual taste do not produce any desired result except their taking farther distance from God-Almighty. ” “Even a person who forbids upon himself meat and leaves the hairs of his mustache untrimmed is blessed with the blessing of faith, (i. e. belief about the immunity from sin for the infallible Imams of the Prophet's progeny) must understand, p: 293 

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that unless and until he strictly practices their instructions and traditions for invocations, he would become farther away from God-Almighty. ” “It is therefore, necessary that he must regard the sacred Divine Law (Sharia) with special reverence and should attach utmost importance for its execution. Whatever have been emphasized in the sacred religious law as well as whatever have been comprehended by this poor servant by using intellect and deliberating traditions may be concluded: “The fulfillment of the heartiest desire of all creatures -God' s Nearness depends upon their making serious efforts and endeavors to quit sinning. ” “So for this is not done recital of invocations and pondering over Qur’anic verses would not produce any useful result for heart, because the services rendered by some one who is in direct rebellion against the King would be useless. I don't know, what sort of King? The exaltedness belong to that king of Splendor and Majesty, and which enmity could be more worst then enmity with such a King? ” ﻓﺎﻓﻬﻢ ﻣﻤﺎ ﺫﻛﺮﺕ ﺍﻥ ﻃﻠﺒﻚ ﺍﻟﻤﺤﺒﺔ ﺍﻟﺎﻟﻬﻴﺔ ﻣﻊ ﻛﻮﻧﻚ ﻣﺮﺗﻜﺒﺎ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻣﺮ ﻓﺎﺳﺪ ﺟﺪﺍ ﻭ ﻛﻴﻒ ﻳﺨﻔﻲ ﻋﻠﻴﻚ ﻛﻮﻥ ﺍﻟﻤﻌﺼﻴﺔ ﺳﺒﺒﺎ ﻟﻠﻨﻔﺮﺓ ﻭ ﻛﻮﻥ ﺍﻟﻨﻔﺮﺓ ﻣﺎﻧﻌﺔ ﺍﻟﺠﻤﻊ ﻣﻊ ﺍﻟﻤﺤﺒﺔ ﻭ ﺍﺫﺍ ﺗﺤﻘﻖ ﻋﻨﺪﻙ ﺍﻥ ﺗﺮﻙ ﺍﻟﻤﻌﺼﻴﺔ ﺍﻭﻝ ﺍﻟﺪﻳﻦ ﻭ ﺁﺧﺮﻩ ﻭ ﻇﺎﻫﺮﻩ ﻭ ﺑﺎﻃﻨﻪ ﻓﺒﺎﺩﺭ ﺍﻟﻲ ﺍﻟﻤﺠﺎﻫﺪﺓ ﻭ ﺍﺷﺘﻐﻞ ﺑﺘﻤﺎﻡ ﺍﻟﺠﺪ ﻓﻲ ﺍﻟﻤﺮﺍﻗﺒﺔ ﻣﻦ ﺍﻭﻝ ﻗﻴﺎﻣﻚ ﻣﻦ ﻧﻮﻣﻚ ﻓﻲ ﺟﻤﻴﻊ ﺁﻧﺎﺗﻚ ﺍﻟﻲ ﻧﻮﻣﻚ ﻭ ﺍﻟﺰﻡ ﺍﻟﺎﺩﺏ ﻓﻲ ﻣﻘﺪﺱ ﺣﻀﺮﺗﻪ ﻭ ﺍﻋﻠﻢ ﺍﻧﻚ ﺟﻤﻴﻊ ﺍﺟﺰﺍ ﻭﺟﻮﺩﻙ ﺫﺭﺓ ﺫﺭﺓ ﺍﺳﻴﺮ ﻗﺪﺭﺗﻪ ﻭﺭﺍﻉ ﺣﺮﻣﺔ ﺷﺮﻳﻒ ﺣﻀﻮﺭﻩ ﻭ ﺍﻋﺒﺪﻩ p: 294 

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ﻛﺎﻧﻚ ﺗﺮﺍﻩ ﻓﺎﻥ ﻟﻢ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺎﻧﻪ ﻳﺮﺍﻙ ﻭ ﺍﻟﺘﻔﺖ ﺩﺍﺋﻤﺎ ﺍﻟﻲ ﻋﻈﻤﺘﻪ ﻭ ﺣﻘﺎﺭﺗﻚ ﻭ ﺭﻓﻌﺘﻪ ﻭ ﺩﻧﺎﺋﺘﻚ ﻭ ﻋﺰﺗﻪ ﻭ ﺫﻟﺘﻚ ﻭ ﻏﻨﺎﻩ ﻭ ﺣﺎﺟﺘﻚ ﻭ ﻟﺎ ﺗﻐﻔﻞ ﻋﻦ ﺷﻨﺎﻋﺔ ﻏﻔﻠﺘﻚ ﻋﻨﻪ ﺟﻞ ﺟﻠﺎﻟﻪ ﻣﻊ ﺍﻟﺘﻔﺎﺗﻪ ﺍﻟﻴﻚ ﺩﺍﺋﻤﺎ ﻭ ﻗﻢ ﺑﻴﻦ ﻳﺪﻳﻪ ﻣﻘﺎﻡ ﺍﻟﻌﺒﺪ ﺍﻟﺬﻟﻴﻞ ﺍﻟﻀﻌﻴﻒ ﻭ ﺗﺒﺼﺒﺺ ﺗﺤﺖ ﻗﺪﻣﻴﻪ ﺑﺼﺒﺼﺔ ﺍﻟﻜﻠﺐ ﺍﻟﻨﺤﻴﻒ. ﺍﻭﻟﺎ ﻳﻜﻔﻴﻚ ﺷﺮﻓﺎ ﻭ ﻓﺨﺮﺍ ﺍﻧﻪ ﺍﺫﻥ ﻟﻚ ﻓﻲ ﺫﻛﺮ ﺍﺳﻤﻪ ﺍﻟﻌﻈﻴﻢ. ﺑﻠﺴﺎﻧﻚ ﺍﻟﻜﺜﻴﻒ ﺍﻟﺬﻱ ﻧﺠﺴﺘﻪ ﻓﺎﺫﻭﺭﺍﺕ ﺍﻟﻤﻌﺎﺻﻲ. “You must better understand that your efforts endeavor for achieving God's Nearness -while still sinning and being contaminated is a serious mistake. How come this matter has remained hidden from your eyes that it is the sin of a sinner that causes the King to feel hatred towards him, and this hatred can never be summed up with His love. ” “Since you know it with certainty that avoidance of sins is the beginning, end, apparent, and hidden of faith, therefore the sooner you engage yourself in self-struggle the better it would be. With absolute dedication from the moment you awake, all along the day till the time of sleep you must monitor your self strictly. Be careful to remain respectful because you are continuously in the presence of the Lord of Majesty al1d splendor and know that all your body parts and members, including the finest particles of your existence are the prisoners of His Power, therefore, do not forget to observe the rules of etiquette. Worship him in a manner as though you are actually seeing Him, and if you p: 295 

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do not see Him, any way He sees you. ” “Be conscious about His Majesty and your humility, His Eminence and your lowness, His Magnanimity and your abjectness and His Freedom from needs and your neediness. Be aware that if you act negligently in remembering the Lord of Glory and Magnanimity but He does remember you, and in his presence stood like a helpless, wretched servant. Like a bony dog put your chin upon din before His feet. Is this distinction and honor is not sufficient for you that He has permitted you to utter His Holy Exalted Name by your filthy tongue? The tongue that had become unclean due to pollution of sinning. ” “Oh dear! Since the Most Compassionate and Most Merciful Lord has made the tongue as the reservoir of the mountain of light, to be commissioned only for His Holy invocation it is indeed shamelessness that the King' s reservoir be polluted by refuse and filth of lying, backbiting, cursing, teasing, and sinning. It should be a place full of perfume and rose water instead of being filled with filth and refuse. Beyond any doubt since you acted negligently in supervising your self strictly, you don't know what son of horrible sins and transgression have been committed by your body pans namely: ears, tongue, eyes, hands feet, belly, and sexual organs. ” “What sorts of devastating fires have you ignited? How much corruption have you induced in your religion? How much prohibited wounds have you inflicted upon your heart through p: 296 

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the tongue's swords and arrows? It will be surprising if it has not already been killed. If I want to comment about the details of these deviations even this entire book would not be enough, what can I do with one page? You, who have yet not cleaned your body pans from the filth, how do you expect someone to write for you about the heart' s condition? Therefore, make haste, hurry up to perform a true repentance and seriously guard your self. ” “In summary, after making his best endeavors for strictly guarding the self a wayfarer striving for God's Nearness should not be negligent about night vigil awakening before dawn and offering the night prayer (Namaz al-Shab) with concentration and heart's presence. If time permits J he should engage himself in hymns and invocations but at least a pan of night should be spent in invocation with heart's presence. In all these situations the wayfarer should not be without grief and sorrow and if he is -he should acquire its causes. ” “In the end recite the following: The tasbih of Hazrat Fatimah al-Zahra (s. a. ) [1] Surah al-Ikhlas (surah no. 112) -12 times, “There is no god but God. There is no partner, there is no kingdom except yours. ” (La illahi illahi wahdahu la sharika lah, lahu al-Mulk) -10 times, “There is no god but God” (la ilahi illallahu) -100 times, I Beseech God's forgiveness and offer repentance” (Astaghfarullahi rabi wa atuboh ilahe) -70 times, A portion of Holy Qur’an and the famous prayer named Dua al-Sabah p: 297 

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[1] of the Commander of the Faithful Imam ‘Ali (a. s. ). “One should remain in the state of ablution continuously and it is preferred to offer two units of prayer after performing each ablution. Be careful not to inflict the least damage or hurt the feeling of fellow human beings and must strive sincerely in meeting the needs of fellow Muslims especially the scholars and pious ones. He should not attend any meeting where there is a possibility of sinning, even socialization with the negligent ones is harmful. Also, excessive involvement in world affairs –although permitted religiously, too much humor, nonsense talking, and listening to false rumors are injurious for the hearts condition ultimately making it a dead heart. ” “Without, practicing, strict self-control simply engaging in invocation and deliberations would be fruitless and would not produce the results even though if one succeeds in achieving ecstasy, because it won't be durable and one should not be fooled with ecstasy achieved without self-surveillance. I do not have lot of strength and I beseech you to pray a lot for me and do not forget this humble wretched sinner full of guilt. Do recite Surah Power (Qadr) , one hundred times on Thursday night and Friday afternoon. ” [2] 

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[1]: Allahu Akbar 34 times, Subhan Allah 33 times, an Alhamdu lillah 33 times [Tr]. 

[1]: For Dua-i Sabah refer to Mafateh al-Jinan of Haj Sheikh Abbas Qummi p-97 [[Tr]. 

[2]: Tazkirateh al-Muttaqin, p-207. 

5. Instructions of Mirza Javad Agha Malaki Tabrizi The most celebrated perfect gnostic Mirza Javad Agha Maliki Tabrizi [3] writes: “The Holy prophet (S) through his repeated recommendations have emphasized the importance of prolonged prostration, which indeed is an extremely important matter. Prolonged prostration is the most nearest aspect of servanthood, and it is because of this consideration that two prostration p: 298 

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have been incorporated in each unit of prayer. About the prolonged prostration of Infallible Imams (a. s. ) of the prophets progeny and their Shiite's, a lot of traditions have been narrated. ” In the one of his prolonged prostration Imam al-Sajjad has repeated the following invocation one thousand times: ﻟﺎ ﺍﻟﻪ ﺍﻟﺎ ﺍﻟﻠﻪ ﺣﻘﺎ ﺣﻘﺎ. ﻟﺎ ﺍﻟﻪ ﺍﻟﺎ ﺍﻟﻠﻪ ﺗﻌﺒﺪﺍ ﻭﺭﻗﺎ ﻟﺎ ﺍﻟﻪ ﺍﻟﺎ ﺍﻟﻠﻪ ﺍﻳﻤﺎﻧﺎ ﻭﺗﺼﺪﻗﺎ. (La illahi illahi haqan haqqa, la illahi illahi taubdan wa riqqa, la illahi illahi Imanan wa sadqa) “There is no god but God-truly and Justly. ” “There is no god but God I bow in humility in front of him. ” “There is no god but God is the truth indeed and is my faith. ” About Imam al-Kadhim (a. s. ) it has been reported that some times he prolonged his prostration from morning till noon, and similar incidents have been narrated about his companions namely: Ibne abi Amir, Jamil, and Kharbouz. “During my stay in Najaf al-Ashraf, I had a learned pious scholar who was a Marjai-Taqlid for religious students. I once ask him: 'What special act have you tried in your own life which is effective for a wayfarer in his spiritual gnostic journey? ' He replied: 'To prolong the prostration during a period of twenty four hours and reciting of invocation: ﻟﺎ ﺍﻟﻪ ﺍﻟﺎ ﺍﻧﺖ. ﺳﺒﺤﺎﻧﻚ ﺍﻧﻰ ﻛﻨﺖ ﻣﻦ ﺍﻟﻈﺎﻟﻤﻴﻦ. (La illahi ilIa ant Subahnak Inni Kunt min as Zalimin). “There is no God save Thee. Be Thou Glorified. Lo! I have been a wrong doer. ” While reciting this invocation lie must pay p: 299 

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attention to the fact that God-Almighty is for inviolable to oppress me rather I am the one who have oppressed my own self and have blamed Him for that. ” “My teacher recommended this prostration to those who were interested in gnostic journey, and those who performed it obtained good results especially, those who prolonged it more. Some of them repeated this invocation in prostration one thousand times, some of them a little more or less and about some of them I heard that they repeated it three thousands times in their prostration. ” [1] 

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[3]: Mirza Javad Agha Malaki Tabrizi: The most distinguished jurisprudent and perfect mystic late Mirza Javad Agha Malaki Tabrizi was born in Tabriz. After finishing has early education at his home town, he left for Najaf al-Ashraf which at that time was supposed to be the most reputable religious learning center.

At Najaf he attended the lectures of great learned jurisprudents such as Akhund Khorasani (writer of Kifayateh al-Usool) Haj Agha Ridha Hamadani (writer of Misbah al-Faqiyeh) and Muhaddith Nouri (writer of Mustadrak al-Wasail).

Also, during this period he came in contact with most celebrated mystic personality of that time -Akhund Mulla Husain Quli Hamdani, who was unique in knowledge, ethics, and mystics. Mr. Malaki spent 14 years with him and during this period acquired profound knowledge of moral ethics and Mysticism from his learned professor.

Mr. Malaki attained such higher spiritual positions in gnosticism that a great jurisprudent and scholar like sheik Muhammad Hussain Isfahani famous as Kampani, himself an outstanding authority of learning and deeds, in a letter to Mr. Malaki, seeks his instructions regarding ethics and mysticism.

Mr. Malaki returned to his native home town Tabriz in the year 1320 or 21 A. H. and settled down there, but after few years due to constitutional revolution the conditions in Tabriz deteriorated facing him to migrate to Qum. Where he started teaching jurisprudence from Faiz Kashani's Book: Mafateeh as well as taught ethics (Akhlaque). Also, he kept himself busy in writing and had left many precious works.

Ultimately, after living a fruitful life full of learning, teaching, writing, refinement, and purification of self he left this transient world to join his beloved in the moving of 11th Dhill Hijjah 1343 A. H. His Holy remains were buried in the t Shaykhan-Qum Graveyard near the tomb of Mirzai Qummi. The following verse, written in Arabic reflects about his precious existence and the year of his demise.

ﺍﻟﻌﻠﻢ ﻭﺫﻫﺐ ﺍﻟﻌﻠﻢ.

“The world lost its soul, the Nation lost its shelter. ”

His virtues and mystical perfection are far greater to be confined in words. In order to satisfy the curiosity of our readers to know more about profundities of Islamic mysticism, the following reports narrated by authentic sources will through some light about the spiritual perfection of this great man.

1. One of his close friend and pupil had reported:

“One night in the city of Shahroud in a dream I found myself in a plain where Imam al-Mahdi (2) (a. s. ) the Lord and Master of the Age, together with a group of his companions, was leading the congregational prayer. With the intention of kissing his hand and salutations, when I approached him, I saw a sheik whose face was the manifestations of virtues and perfection sitting near the Imam. After awakening from this dream kept thinking deeply about the dignified sheik who is so close to the Imam. I was so much interested to identify and meet him. ”

“Searching for him, I went to Mash had hoping to locate him over these but could not; came to Tehran but still there was no news from him, ultimately, when I came to Qum, I found him in a small room at Faizyeh -school busy in teaching. Having inquired about him, they said: 'He is Mirza Javad Malaki Tabrizi. '

When I visited him he welcomed me worm I heartedly and with kindness, treated me in a manner as though he knows me, and was aware of that dream. After that I remained in his company and found him exactly the way I had first perceived him in that dream. ”

2. Another one of his intimate friend has reported. The following story: “One day after finishing the lecture late Malaki went to the room of a religious student in Dar al-Shafa School; he thanked and appreciated the inmate and after sitting over there for a while came out of the room. Since I was accompanying him, I asked the reason of visiting this student Mr. Malaki answered:

'Last night near the dawn I was bestowed with special Divine grace which I understood was not due my own deeds. When, I thought deeply, I discovered that this student is busy in night vigil and in his night prayer has prayed for me and those blessing were the result of his prayer. Therefore, I visited him for offering my appreciation and thanks.

3. “Late Malaki has a son who is the source of warmth and pleasure for his household. On the Day of Eid al-Ghadir, when traditionally people visit the elderly personalities to offer greetings, his house is full of visitors. Suddenly, a female servant discovers the dead body of his son floating inside the yard's water pool.

She starts crying; the others women folk of Mr. Malaki's household joins her in loud crying; having heard the loud screams Mr. Malaki comes to the back yard and sees the lifeless body of his dear one; he controls himself and asks the women folk to stop crying, the women stop lamentation and become silenced, the dead body is placed in a corner and they return inside the house in order to treat the visiting guests. Some of the guests remained for the lunch at his house. After lunch, when the guests asked permission to leave, Mr. Malaki says to some of his close friends:

'Please don't leave, I have some thing to tell you. ' When all the guests left the house, he informed them about the tragedy of his son’s demise and seeks their help in making the necessary arrangements for the funeral. ”

4. Late Hujjatul Islam Sayed Mahmood Yazdi, one of very close and intimate friend has narrated the following: “When the time of night prayer arrived he used to perform all the etiquettes recommended for awakening of heart namely prostration and special supplications, used to cry in his bed, then he will come outside in the yard and looking at the sky will recite the verse:

Lo! in the creation of earth and sky there are signs… (2: 164)

and while placing his head against the wall, shedded tears. During ablutions sitting one the water pool continued crying and while standing upon the prayer rug used to become agitated and used to cry a lot during prayer and especially in Qunoots. ”

5. Late Haj Agha Husain Fatimi, a pious ascetic and an intimate friend of Mr. Malaki has narrated: “When I returned from the Jamkaran Mosque, I was informed that Mr. Malaki has inquired about me. Since, I knew that he is sick I rushed to see him. I presume it was Friday after noon, I found him laying upon a bad neat and cleaned, bathed, perfumed and hair dyed readied for Dhohr and Asr Prayer.

He recited Adhan and Aqameh upon his bed, recited supplications and as soon as raised his hands for Takbirteh al-Ahram and said Allahu Akbar (God is great) his sacred spirit ascended towards the celestial Kingdom thus, the meanings of narration: The Prayer is believers heavenly journey -become truly manifested for him. Also, the meanings of “Get readied for the Prayer” in accordance to traditions have been described as the time of meeting the Beloved, too become materialized for him because he rushed to meet his Beloved with prayer.

This was the brief life history of a perfect mystic. For the detailed biography the readers may refer to the following books:

Rehanateh al-Adab vol. 5 p-397, Naqba al-Beshar vol. 1 p-330, Ganjinai Danishmandan vol. 1 p-232, preface to Resala Laqa Allah and Simai Farzangan pp. 60-70 [Tr].

(2) Imam al-Mahdi (a. s. ): The son of Imam Hasan Askari was born in Samarra on Friday, 15th Sha'ban 255 A. H. The twelfth Imam lives in hiding under the protection and tutorship of his father until the latter's martyrdom, when by God's command he went into occultation, during a period known as “lesser occultation” (al-Ghaybat as-Sughra).

During this period, four special deputies in succession would answer the questions of the Shi 'ite and resolve their problems. After that in the year 329 A. H. the Imam went into the Greater occultation (al-Ghaybat al- Kubra) , until a day when by God's command he will reappear to fill the world with justice as it is now filled with oppression.

(3) Eid al-Ghadir: In the tenth year of the Hijra, the Most Noble Messenger (S) set out foro Mecca to perform his final, farewell Hajj. After carrying out the rituals of the pilgrimage and imparting necessary teachings to the people, he set out for Medina. When he was returning on 18th Dhu' l-Hijja (10 March, 632) , on the road at a locale known as Ghadir al-Khumm (Ghadir Pond) , he ordered the caravan to halt. In the midst of one hundred twenty thousand pilgrims from all over the Arabian Peninsula, he took ‘Ali's (a. s. ) hand, raised it aloft and declared:

“He of whom I am the mawla (the patron, master, leader) , of him ‘Ali is also the mawla (man kuntu mawlahu fa ‘Ali-un-mawlahu).

Oh God! Be friend of him who is his friend, and be the enemy of him who is his enemy {Allahuma wali man walahu wa adi man adhau) ”

With this act, the question of the successor, who was to govern the affairs: of the Muslims, guard the sunnah (the body of customary behavior based on the Prophet precedent) , and uphold religious customs and laws, was settled for the Islamic society. The intent of the noble verse,

' Messenger! Promulgate what has been revealed to you by your Lord. for if you do not. you will not have conveyed His message' (5: 67) ,

was carried out. The Most Noble Messenger (S) died shortly after returning to Medina. The above traditions of al-Ghadir are so abundantly reported and so commonly attested by hundreds of different transmitters belonging to all school of thoughts that it be futile to doubt their authenticity.

Ibn Kathir, a most staunch supporter of Sunni viewpoint has devoted seven pages to this subject and has collected a great number of different isnads from which the tradition is narrated. Also, Imam Ahmad bin Hanbal has recorded this event in his Musnad [Tr]. 

[1]: al-Moraqebat, p-122. 

6. Instructions of Sheikh Najmuddin Sheikh Najmuddin Razi writes: “Know that engaging in invocations without paying due regards to recital manners and relevant etiquettes will not produce useful results. First of all a devoted wayfarer should prepare himself thoroughly to meet all the requirements of moral etiquette. When a true devotee is inflicted with the pain of desire for undertaking the spiritual journey, its symptoms are that he develops intense affection with invocations and feels frightened with the people until reaching to a point whereby he turns his face away from the people and takes shelter in invocation, as the Holy Qur’an says: ﻗُﻞِ ﺍﻟﻠﱠﱠﻪُ ۖ ﺛُﻢﱠﱠ ﺫَﺭْﻫُﻢْ ﻓِﻲ ﺧَﻮْﺿِﻬِﻢْ ﻳَﻠْﻌَﺒُﻮﻥَ “Say God! Then leave them in the play of caviling. (6: 91) “As he continues to guard his invocations he should not be negligent towards its basis which is true repentance (towbatun nasuh) and should not commit sins. While, engaging in invocations it is preferable to take a bath (ghusl) and in case it is not possible one must p: 300 

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make ablutions, because invocation is tantamount of waging wars against enemies in the battlefield which cannot be done without armaments, and this is why the ablution has been called as the armaments of believers: The clothing of devotee should be clean and should meet the following four requirements: 1. First: Cleanliness from impurities such as blood, urine and excrement etc. 2. Second: Cleanliness from oppression i. e. the clothing should not have been obtained through oppression. 3. Third: Cleanliness from sanctity i. e. it should not consists of forbidden (haram) Material such as silk (for men). 4. Fourth: Cleanliness from vanity i. e. its length should be short in accordance with Islamic traditions and should not be dress of vanity. The place of invocation should be dark, clean, and isolated and it is preferred to make it perfumed by burning some incenses. He should sit in the direction of Mecca, sitting in a squared position [1] -a position which is forbidden all times except far recital of invocation because Khuwaja (a. s. ) after offering morning prayer used to sit in squared position until sun-rise. He should place his hands upon his thighs, making his heart and eyes readied with all due respect should, start reciting the invocation (la ilahi illallahu). “There is no god but God” -with his entire existence in a rhythmic cycle in a whistling manner without raising his voice. “He should recite the invocation firmly and continuously pondering about its meanings within his heart as well as negating all the external thoughts. Like the meanings of “there is no p: 301 

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god” (La illahi) he should negate whatever thoughts enter inside his heart, meaning that he would no longer desire any thing else and would not like to have any other beloved except God-Almighty. In totality he should negate other gods and should affirm God-Almighty as the beloved and ultimate desired object. ” “While chanting each phrase of invocation the heart should accompany the tongue from the beginning till end negating and affirming, and in this process whenever he looks inside his heart and if discovers his heart attached to something else -should discard it, returning the heart to God-Almighty. By negating -”There is no god. ” -must nullify heart's attachment towards other than God, thus, destroying the roots of his attachment to other objects and replacing it with God's love. ” “In this manner the devotee should chant, invocation continuously, so that gradually heart becomes cleaned and purified from all sorts of usual desirable objects achieving an state of heart's absolute domination with invocation. When it occurs the devotee becomes totally annihilated by the invocation's illumination turning him as singular -purifying his essence with all sort of attractions and obstacles, and enabling him to pass through the material and spiritual worlds swiftly. ” “As it is said: that the heart of a believer is the place especially reserved for the union with God-Almighty. But so for as the heart's domain is occupied by the alien elements, God's Majesty and Exaltedness does not consider it befitting for His entry. However, once the herald of “there is no god” p: 302 

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announces the cleanliness of heart's domain from alien elements, one may then expect the entry of the Lord of the Majesty and Splendor. As the Holy Qur’an says: [1] ﻓَﺈِﺫَﺍ ﻓَﺮَﻏْﺖَ ﻓَﺎﻧﺼَﺐْ ﻭَﺇِﻟَﻰٰ ﺭَﺑﱢﱢﻚَ ﻓَﺎﺭْﻏَﺐ “So when thou art relieved still toil and strive to please thy Lord. (94: 7-8) Therefore, in the light of above discussion it becomes clear that eminent gnostics while regarding invocation as one of the best means for undertaking gnostic journey, for its implementation have experienced and recommended various methods. The reason is that all invocation described therein assure the real aim behind them which is to cut off all connections from other than God and paying absolute attention towards God-Almighty. But their influence varies in proportion to the rank and degree of a devotee. What is the rank and position of a wayfarer, where does he stand upon the path, and what particular invocation will be suitable for him –are matters where the role of a competent teacher comes into picture. In the books of traditions and supplications a lot of invocation and supplication have been narrated and for each one of them special rewards have been described accordingly. Over all invocations and supplications may be divided into two categories, namely: Independent and Conditional. For some of the invocations particular timings, special conditions and a certain number have been prescribed and in these cases the wayfarer is supposed to perform them exactly in the same manner as prescribed by the Infallible Imams (a. s. ) so that he earn the prescribed reward. But p: 303 

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some of the invocations are independent and in those cases the devotee is free to select the suitable number for its recital and its timings in accordance to his circumstances, and conditions. Or, may consult his teacher and guide. Also, one may resort to the books of supplication and traditions. Here it is important to emphasize the importance of the following matters: 1. First: A wayfarer must be aware of the fact that the real aim behind the invocation is to attain absolute concentration and heart's presence towards God-Almighty. Therefore, in selecting the timings, quantity and quality of invocation he should keep in mind the real aim and should continue recital, but whenever he feels tired, exhausted and disaffected he should discontinue and must start again at some appropriate time because the Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﻟﻠﻘﻠﻮﺏ ﺳﻬﻮﺓ ﻭﺍﻗﺒﺎﻟﺎ ﻭﺍﺩﺑﺎﺭﺍ ﻓﺎﺗﻮﻫﺎ ﻣﻦ ﻗﺒﻞ ﺷﻬﻮﺗﻬﺎ ﻭﺍﻗﺒﺎﻟﻬﺎ ﻓﺎﻥ ﺍﻟﻘﻠﺐ ﺍﺫﺍ ﺍﻛﺮﻩ ﻋﻤﻰ. “Sometimes the heart is. healthy and full of enthusiasm while at other times it is sick and disaffected, therefore, deeds must be performed when the heart is willing, otherwise, performance of a deed with a reluctant heart would result in heart's blindness. ” [1] 2. Second: It must be understood clearly that the real aim behind continuation of invocation and practicing asceticism is to attain self-perfection and God's Nearness which is not possible except through discharging due obligations. If a person is responsible for performance of some social and religious obligations, he must discharge them properly and while p: 304 

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doing so should not remain negligent from God's Remembrance as well as recital of invocations to the extent he may do so. Also, he may again continue it in his free time, but if by taking the excuse of asceticism and continuation of invocation if he hides into seclusion and did not discharge his due obligations, then such deeds will not result in God is Nearness for him. 

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[1]: While offering prayers in sitting positions the legs are bent in a vertical, plane. Like sitting for Tashahud and Salutation. Squared position means a relaxed position in which the legs are bent in a horizontal plane [Tr]. 

[1]: Marsad al-ebad, p-150. 

[1]: Bihar al-Anwar, vol. 70, p-61. 

Obstacles 

of the Path 

point

 Starting a spiritual journey upon the road of perfection and attaining higher spiritual positions is not an easy and simple task rather is extremely difficult and complicated. A devotee has to encounter plenty of obstacles in his path and must struggle to remove them, otherwise, he would never be able to reach his Desired destination. 

1. First Obstacle: Incompetence The greatest obstacle for undertaking gnostic journey and attaining God's Nearness by a wayfarer is the incompetency of his self. A heart contaminated and darkened by sinning cannot become a center for the illumination of Divine light. When a human heart as a result of sinning turns into a Satan's commands center then how come God's favorite angels may descend into it? Imam al-Sadiq (a. s. ) narrated a tradition from his father: ﻋﻦ ﺍﺑﻰ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ ﻛﺎﻥ ﺍﺑﻰ ﻳﻘﻮﻝ: ﻣﺎ ﻣﻦ ﺷﻲﺀ ﺍﻓﺴﺪ ﻟﻠﻘﻠﺐ ﻣﻦ ﺧﻄﻴﺌﺘﻪ ﺍﻥ ﺍﻟﻘﻠﺐ ﻟﻴﻮﺍﻗﻊ ﺍﻟﺨﻄﻴﺌﺔ ﻓﻠﺎ ﺗﺰﺍﻝ ﺑﻪ ﺣﺘﻰ ﺗﻐﻠﺐ ﻋﻠﻴﻪ ﻓﻴﺼﻴﺮ ﺍﻋﻠﺎ ﺍﺳﻔﻠﻪ. “For a human being there is nothing worst than sin because it wages war against heart until taking over its control. This condition of heart is called inverted or upside p: 305 

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down heart. ” [1] The heart of a sinner is an inverted heart, which forces him to move in the wrong direction. Then how could he move in the direction of God's Nearness and could accept God's blessings and favors? Therefore, it is necessary for a wayfarer that before starting his journey to achieve self-purification and self-perfection, firstly he must try his best not to commit sins and only then he should engage himself into invocation and worship, otherwise his efforts and endeavor in invocation and worship will not result in his becoming near to God-Almighty. 

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[1]: Bihar al-Anwar, vol. 73, p-312. 

2. Second Obstacle: Worldly Attachments One of the greatest barrier is the attachments to worldly allurements such as desire of wealth and property, love of wife and children, attachment to house and other means of living, ambitions towards power and positions, attachments towards family, and even liking towards education and knowledge etc. are the types of attachments which prevent a human being from movement and migration towards God-Almighty. A heart so much in love with perceptible things and is infatuated in them, how can detach itself so easily and may ascent towards the Upper-Heaven? A heart which is the command center for of worldly affairs, how could it become the illumination of Divine light. Apart from that in accordance to traditions the love of this world is the roots of all sins and transgressions, and a sinner can never ascent towards God's Nearness. Imam al-Sadiq (a. s. ) has said: ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﺭﺍﺱ ﻛﻞ ﺧﻄﻴﺌﺔ. “The love of world is the root p: 306 

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of all evils. ” [1] The Holy Prophet (S) has said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻭﻝ ﻣﺎ ﻋﺼﻰ ﺍﻟﻠﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺑﺴﺖ ﺧﺼﺎﻝ: ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺐ ﺍﻟﺮﻳﺎﺳﺔ ﻭﺣﺐ ﺍﻟﻄﻌﺎﻡ ﻭﺣﺐ ﺍﻟﺮﺍﺣﺔ. “The first thing through which transgression against God-Almighty was done consisted of six characteristics: Love of world, love of position, love of women, love of eating, love of sleeping, and love of comforts. ” [2] Jabir narrated that once he visited Imam al-Baqir (a. s. ) who said: ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ: ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﺑﻦ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻓﻘﺎﻝ: ﻳﺎ ﺟﺎﺑﺮ! ﻭﺍﻟﻠﻪ ﺍﻧﻲ ﻟﻤﺢ ﺯﺅﻥ ﻭﺍﻧﻲ ﻟﻤﺸﻔﻮﻝ ﺍﻟﻘﻠﺐ: ﻗﻠﺖ: ﺟﻌﻠﺖ ﻓﺪﺍﻙ, ﻭﻣﺎ ﺷﻐﻠﻚ ﻭﻣﺎ ﺣﺰﻥ ﻗﻠﺒﻚ؟ ﻓﻘﺎﻝ ﻳﺎ ﺟﺎﺑﺮ! ﺇﻧﻪ ﻣﻦ ﺩﺧﻞ ﻗﻠﺒﻪ ﺻﺎﻓﻲ ﺧﺎﻟﺺ ﺩﻳﻦ ﺍﻟﻠﻪ ﺷﻐﻞ ﻗﻠﺒﻪ ﻋﻤﺎ ﺳﻮﺍﻩ، ﻳﺎ ﺟﺎﺑﺮ!!. ﻣﺎ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻋﺴﻰ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺪﻧﻴﺎ؟ ﻫﻞ ﻫﻲ ﺇﻟﺎ ﻃﻌﺎﻡ ﺃﻛﻠﺘﻪ ﺃﻭ ﺛﻮﺏ ﻟﺒﺴﺘﻪ ﺃﻭ ﺍﻣﺮﺃﺓ ﺃﺻﺒﺘﻬﺎ؟ ﻳﺎ ﺟﺎﺑﺮ! ﺇﻥ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻟﻢ ﻳﻄﻤﺌﻨﻮﺍ ﺇﻟﻰ ﺍﻟﺪﻧﻴﺎ ﺑﺒﻘﺎﺋﻬﻢ ﻓﻴﻬﺎ ﻭﻟﻢ ﻳﺄﻣﻨﻮﺍ ﻗﺪﻭﻣﻬﻢ ﺍﻟﺂﺧﺮﺓ ﻳﺎ ﺟﺎﺑﺮ! ﺍﻟﺂﺧﺮﺓ ﺩﺍﺭ ﻗﺮﺍﺭ ﻭﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﻓﻨﺎﺀ ﻭﺯﻭﺍﻝ, ﻭﻟﻜﻦ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﺃﻫﻞ ﻏﻔﻠﺔ, ﻭﻛﺄﻥ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻫﻢ ﺍﻟﻔﻘﻬﺎﺀ, ﺃﻫﻞ ﻓﻜﺮﺓ ﻭﻋﺒﺮﺓ ﻟﻢ ﻳﺼﻤّﻬﻢ ﻋﻦ ﺫﻛﺮ ﺍﻟﻠﻪ ﺟﻞ ﺍﺳﻤﻪ ﻣﺎ ﺳﻤﻌﻮﺍ ﺑﺂﺫﺍﻧﻬﻢ ﻭﻟﻢ ﻳﻌﻤﻬﻢ ﻋﻦ ﺫﻛﺮ ﺍﻟﻠﻪ ﻣﺎ ﺭﺃﻭﺍ ﻣﻦ ﺍﻟﺰﻳﻨﺔ ﺑﺄﻋﻴﻨﻬﻢ ﻓﻔﺎﺯﻭﺍ ﺑﺜﻮﺍﺏ ﺍﻟﺂﺧﺮﺓ، ﻛﻤﺎ ﻓﺎﺯﻭﺍ ﺑﺬﻟﻚ ﺍﻟﻌﻠﻢ.. “Oh Jabir my heart is sad and lull of grief 'May my soul be sacrificed upon you, what is the reason of your grief? I said. The Imam said: 'In whoever's heart the God's true and pure religion will enter, his heart would become detached to all external attachments (other than God's). ” “Oh Jabir! what is p: 307 

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world and its worth? Is it any thing else other than the mouthful you eat, the piece of dress you use to cover your body and the women you take for marriage? ” “Oh Jabir! The believers do not trust the world and its life and do not regards themselves as safe from their transfer into the Hereafter. ” “Oh Jabir! The Hereafter is the permanent abode of eternity while the world is a place of temporary abode and place of dying but the worldly ones are negligent of this reality except the true believers who are the people who think, deliberate, and take lessons from the world. Whatever, enters into their ears does not prevent them from God’s Remembrance, and similarly possession of gold and wealth does not to make them negligent from God's worshipping, thus, they are the ones who earn the rewards of Hereafter because of their being aware about the religion. ” [1] The Holy Prophet (S) said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻟﺎﻳﺠﺪ ﺍﻟﻤﺆﻣﻦ ﺣﻠﺎﻭﺓ ﺍﻟﺎﻳﻤﺎﻥ ﻓﻰ ﻗﻠﺒﻪ ﺣﺘﻰ ﻟﺎ ﻳﺒﺎﻟﻰ ﻣﻦ ﺍﻛﻞ ﺍﻟﺪﻧﻴﺎ. “A person never tastes the sweetness of faith until and unless he becomes indifferent to whatever has been eaten by him. ” [2] Therefore, it is necessary for a wayfarer to completely detach his heart from such attractions so that movement and migration towards the higher exalted positions become possible for him. He should thoroughly cleanse his heart from thoughts and anxieties of worldly affairs so that they could be replaced by God's Remembrance. However, it must be reminded that whatever p: 308 

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has been condemned is -infatuation and intense attachment to worldly affairs -and not worldly affairs in themselves. A wayfarer, like any other human being for continuation of life needs housing, clothing, food, and life partner and in order to fulfill these requirements he has no choice except to work. For the continuation of human race and to leave his offspring one must marry and for the sake of social life he has no choice except to accept social responsibilities. It is because of these considerations that none of them have been condemned in the Islamic canon law (sharia) [1] . Instead if performed with the intention of God's Nearness (qurb) , all of them are considered as worships bringing a person closer to God-Almighty. Because these things in themselves do not act as obstacles for movement, undertaking a gnostic journey, and engaging in God's Remembrance. What acts as an obstacle for movement and invocation is infatuation and intense attachments to these affairs. If these affairs become the life's main aim and objective, thus, occupying his attention and thoughts completely in themselves then such a situation would result in his becoming negligent from God's Remembrance. Therefore in Islam money worshipping, women worshipping, and power and education worshipping are condemned because they prevent a man from migration and movement towards God-Almighty but the money, women, education, and position in themselves are not condemned. Did not the Holy Prophet (S) Commander of the Faithful, Imam ' ‘Ali (a. s. ) , Imam al-Sajjad, and other Infallible Imams of Prophets (Ahlul Bayt) work, p: 309 

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endeavor, and utilize the Divine bounties? This is one of the great advantage of Islam that for the World and Hereafter and their relevant affairs does not recognize any boundary and limitations. 

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[1]: Bihar al-Anwar, vol. 73, p-90 

[2]: Bihar al-Anwar, vol. 73, p. 94. 

[1]: Bihar al-Anwar, vol. 73, p-36. 

[2]: Bihar al-Anwar, vol. 73, p-49. 

[1]: Shariah, Divine law, a science which embraces every dimension of human conduct, including the political [Tr]. 

3. Third Obstacle: Obedience of Passions The Third obstacle is surrender to selfish whims, passions and carnal desires. Like the dark and thick smoke, self's whims and passions attack the heart's domain turning into a darkened heart, thus, lacking the decency for illumination of Divine light. Whims and passion continuously pull the heart from one direction to another one, thus, never allowing him the opportunity to have a union with God-Almighty and developing some affection for Him. Day and night they try and endeavor to present their own passionate demands. Naturally, in this situation who has the courage to think about migration and ascension towards the Celestial Kingdom of God-Almighty. God-Almighty has said in Holy Qur’an: ﻭَﻟَﺎ ﺗَﺘﱠﱠﺒِﻊِ ﺍﻟْﻬَﻮَﻯٰ ﻓَﻴُﻀِﻠﱠﱠﻚَ ﻋَﻦ ﺳَﺒِﻴﻞِ ﺍﻟﻠﱠﱠﻪِ “And follow not desire that it beguile thee from the way of God. (37: 26) The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﺷﺠﻊ ﺍﻟﻨﺎﺱ ﻣﻦ ﻏﻠﺐ ﻫﻮﺍﻩ. “The most brave person is the one who could dominate over the passions of his self. ” [1] 

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[1]: Bihar al-Anwar, vol. 70, p-76. 

4. Fourth Obstacle: Overeating One of the main obstacles of the way for God's Remembrance and invocation is over- eating and being a slave of the belly. A person who strives day and night to arrange good and delicious food and fills his belly with different sorts of tasty foods, how could such a person will have union with God-Almighty, develop affection, and establish secret p: 310 

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communications with Him? With a stomach full of food how could one may have a mood for worshipping and supplication? Some one who considers pleasure simply in eating and drinking, when would taste the sweetness of supplication with God-Almighty? It is because of these considerations that overeating has been condemned in Islam. Imam al-Sadiq (a. s. ) said to Abu-Basir: ﺍﺑﻮ ﺑﺼﻴﺮ ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻗﺎﻝ ﻟﻰ: ﻳﺎ ﺍﺑﺎ ﻣﺤﻤﺪ! ﺍﻥ ﺍﻟﺒﻄﻦ ﻟﻴﻄﻐﻰ ﻣﻦ ﺍﻛﻠﻪ, ﻭﺍﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﻠﻪ ﺍﺫﺍ ﺧﻒ ﺑﻄﻨﻪ ﻭﺍﺑﻐﺾ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﺇﻟﻰ ﺍﻟﻠﻪ ﺍﺫﺍ ﺍﻣﺘﻠﺎ ﺑﻄﻨﻪ. “Stomach transgresses under the influence of over-eating. The most nearest situation between God-Almighty and his servant is -when the stomach is empty and the worst situation is -when his stomach is full. ” [1] Imam al-Sadiq also said: ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﺍﻥ ﺍﻟﻠﻪ ﻳﺒﻐﺾ ﻛﺜﺮﺓ ﺍﻟﺎﻛﻞ. “God-Almighty considers over eating as something indecent. ” [2] The Holy Prophet (S) had said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ (ﺹ): ﻟﺎ ﺗﺸﺒﻌﻮﺍ ﻓﻴﻄﻔﻰ ﻧﻮﺭ ﺍﻟﻤﻌﺮﻓﺔ ﻣﻦ ﻗﻠﻮﺑﻜﻢ. “Don't indulge in over-eating because it would quench the light of faith within your hearts. ” [3] Imam al-Sadiq (a. s. ) had said in a narration: ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻟﻴﺲ ﺷﻲﺀ ﺍﺿﺮ ﻟﻘﻠﺐ ﺍﻟﻤﺆﻣﻦ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﺎﻛﻞ ﻭﻫﻰ ﻣﻮﺭﺛﺔ ﺷﻴﺌﻴﻦ: ﻗﺴﻮﺓ ﺍﻟﻘﻠﺐ ﻭﻫﻴﺠﺎﻥ ﺍﻟﺸﻬﻮﺓ, ﻭﺍﻟﺠﻮﻉ ﺍﺩﺍﻡ ﻟﻠﻤﺆﻣﻨﻴﻦ ﻭﻏﺪﺍ ﻟﻠﺮﻭﺡ ﻭﻃﻌﺎﻡ ﻟﻠﻘﻠﺐ ﻭﺻﺤﺔ ﻟﻠﺒﺪﻥ. “For the heart of a believer there is nothing worst than over-eating, because it will cause hard-heartedness and seduction, while hunger happens to be the most delicious disk for a believer's soul and heart, and health for his body. ” [4] The Commander of the Faithful Imam ‘Ali p: 311 

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(a. s. ) has said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﺫﺍ ﺍﺭﺍﺩ ﺍﻟﻠﻪ ﺻﻠﺎﺡ ﻋﺒﺪﻩ ﺍﻟﻬﻤﻪ ﻗﻠﺔ ﺍﻟﻜﻠﺎﻡ ﻭﻗﻠﺔ ﺍﻟﻄﻌﺎﻡ ﻭﻗﻠﺔ ﺍﻟﻤﻨﺎﻡ. “When God-Almighty intends to reform the believer's affair, He bestows upon him three blessings: less sleep, less appetite, and less speech. ” [1] He also said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻧﻌﻢ ﺍﻟﻌﻮﻥ ﻋﻠﻰ ﺍﺳﺮ ﺍﻟﻨﻔﺲ ﻭﻛﺴﺮ ﻋﺎﺩﺗﻬﺎ ﺍﻟﺘﺠﻮﻉ “Hunger is the best help for controlling self and breaking up chronic habits. ” [2] There is a tradition narrated by Imam ‘Ali (a. s. ) that on the night of Ascent (Mairaj) , God-Almighty said to the Holy Prophet (S): ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻟﻴﻠﺔ ﺍﻟﻤﻌﺮﺍﺝ: ﻳﺎ ﺍﺣﻤﺪ! ﻟﻮ ﺫﻗﺖ ﺣﻠﺎﻭﺓ ﺍﻟﺠﻮﻉ ﺍﻟﺼﻤﺖ ﻭﺍﻟﺨﻠﻮﺓ ﻭﻣﺎ ﻭﺭﺛﻮﺍ ﻣﻨﻬﺎ. ﻗﺎﻝ ﻳﺎ ﺭﺏ! ﻣﺎ ﻣﻴﺮﺍﺙ ﺍﻟﺠﻮﻉ؟ ﻗﺎﻝ: ﺍﻟﺤﻜﻤﺔ ﻭﺣﻔﻆ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺘﻘﺮﺏ ﺍﻟﻰ ﻭﺍﻟﺤﺰﻥ ﺍﻟﺪﺍﺋﻢ ﻭﺧﻔﺔ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻭﻗﻮﻝ ﺍﻟﺤﻖ, ﻭﻟﺎ ﻳﺒﺎﻟﻰ ﻋﺎﺵ ﺑﻴﺴﺮﺍ ﻭﺑﻌﺴﺮ. “Oh Ahmad! How sweet and beautiful are the hunger, silence, and seclusion? 'Oh God! What is the advantage of hunger? ' Asked the Holy Prophet (S). 'Wisdom, heart's tranquility, nearness to Me, continuous grief, righteous talks, thriftiness, and in difference at the time of ease and hardships, are the characteristics acquired by My servant as a result of hunger, silence, and seclusion. ’ Replied God-Almighty. ” [3] Of course, a wayfarer like other people for remaining alive and to have the required energy for worship requires food, but he should be careful to eat food just to fulfill his bodily requirements and should avoid over-eating strictly. Because, over-eating causes indigestion, lethargy and depression towards worship, hard heartedness, and negligence from God's Remembrance. On the contrary moderation in p: 312 

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eating and hunger result in one's feeling active and zealous for worship and attention towards God- Almighty. While, being hungry a human being is possessed with soul's purification, illumination and enjoyment which is not the case with a full stomach. Therefore, it is extremely important that a wayfarer should eat only to the extent it is required for fulfillment of his bodily needs and especially should be hungry during invocation, worshipping, and supplication. 

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[1]: Wasail al-Shi’a, vol. 16, p-405. 

[2]: Wasail al-Shi’a, vol. 16, p-407. 

[3]: al-Mustadrak, vol. 3, p-81. 

[4]: al-Mustadarak, vol. 3, p-80. 

[1]: al-Mustadarak, vol. 3 p-81. 

[2]: al-Mustadarak, vol. 3 p-81. 

[3]: al-Mustadrak, vol. 3 p-82. 

5. Fifth Obstacle: Unnecessary Talks One of the obstacle which prevents a wayfarer from movement towards his ultimate desired goal, and intervene in achieving concentration and heart's presence, is useless and idle talks. God-Almighty has bestowed upon him the power of speech in order to fulfill his genuine needs. If he used it to the extent it was needed then he has utilized this great blessing correctly. Apart from that because of excessive talking a persons thoughts became scattered and disturbed and therefore, cannot pay attention towards God-Almighty with heart's presence It is because of these considerations that too much talking and nonsense conversations have been severely condemned in traditions. For example: The Holy Prophet (S) had said: [1] ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻟﺎ ﺗﻜﺜﺮﻭﺍ ﺍﻟﻜﻠﺎﻡ ﺑﻐﻴﺮ ﺫﻛﺮ ﺍﻟﻠﻪ ﻓﺎﻥ ﻛﺜﺮﺓ ﺍﻟﻜﻠﺎﻡ ﺑﻐﻴﺮ ﺫﻛﺮ ﺍﻟﻠﻪ ﻃﻘﺴﻮﺍ ﻟﻘﻠﺐ. ﺍﻥ ﺍﺑﻌﺪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻠﻪ ﺍﻟﻘﻠﺐ ﺍﻟﻘﺎﺳﻰ. “Avoid speaking too much except while reciting invocations for God-Almighty, because, utterance of too many words other than God's Remembrance causes hard-heartedness and the most distant apart people from God-Almighty are the people with darkened heart. ” The Commander of the p: 313 

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Faithful, Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﺧﺰﻥ ﻟﺴﺎﻧﻚ ﻭﻋﺪ ﻛﻠﺎﻣﻚ ﻳﻘﻞ ﻛﻠﺎﻣﻚ ﺍﻟﺎ ﺑﺨﻴﺮ. “Control your tongue and do count the words uttered by you in order to reduce your talk while engaging in an un-pious act. ” [1] The Holy Prophet (S) said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻟﻜﻠﺎﻡ ﺛﻠﺜﺔ: ﻓﺮﺍﺑﺢ ﻭﺳﺎﻟﻢ ﻭﺷﺎﺣﺐ. ﻓﺎﻣﺎ ﺍﻟﺮﺍﺑﺢ ﻓﺎﻟﺬﻯ ﻳﺬﻛﺮ ﺍﻟﻠﻪ, ﻭﺍﻣﺎ ﺍﻟﺴﺎﻟﻢ ﻓﺎﻟﺬﻯ ﻳﻘﻮﻝ ﻣﺎ ﺍﺣﺐ ﺍﻟﻠﻪ, ﻭﺍﻣﺎ ﺍﻟﺸﺎﺣﺐ ﻓﺎﻟﺬﻯ ﻳﺨﻮﺽ ﻓﻰ ﺍﻟﻨﺎﺱ. “There are three kind of talks, namely: useful, good and nonsense. The useful talks consist of God's invocation, healthy talks are the ones which are loved by God, and nonsense talks are spreading, rumors, and talking about the people behind their back. ” [2] Also he said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻣﺴﻚ ﻟﺴﺎﻧﻚ ﻓﺎﻧﻬﺎ ﺻﺪﻗﺔ ﺗﺼﺪﻕ ﺑﻬﺎ ﻋﻠﻰ ﻧﻔﺴﻚ, ﺛﻢ ﻗﺎﻝ: ﻭﻟﺎ ﻳﻌﺮﻑ ﺣﻘﻴﻘﻪ ﺍﻟﺎﻳﻤﺎﻥ ﺣﺘﻰ ﻳﺤﺰﻥ ﻣﻦ ﻟﺴﺎﻧﻪ. “Control your tongue because it is the best gift which you may present to the self; then he further elaborated: a person never tastes the reality of belief but to strictly control his tongue. ” [3] Imam al-Ridha [4] said: ﻗﺎﻝ ﺍﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺮﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻋﻠﺎﻣﺎﺕ ﺍﻟﻔﻘﻪ ﺍﻟﺤﻠﻢ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺼﻤﺖ. ﺍﻥ ﺍﻟﺼﻤﺖ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺤﻜﻤﺔ ﺍﻥ ﺍﻟﺼﻤﺖ ﻳﻜﺴﺐ ﺍﻟﻤﺤﺒﺔ ﺍﻧﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﻞ ﺧﻴﺮ. “There are three things which indicate symptoms of intelligence and religious knowledge of jurisprudence: Patience, learning, and silence. And among them silence is the gate of wisdom, causes love, and is responsible for each blessing. ” [5] The Commander of the Faithful Imam ‘Ali (a. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻟﻢ: ﺍﺫ ﺍﺗﻢ ﺍﻟﻌﻘﻞ ﻧﻘﺺ p: 314 

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ﺍﻟﻜﻠﺎﻡ. “The more one achieves perfection of reason the less he talks. ” [1] Imam al-Sadiq (a. s. ) said: ﻋﻦ ﺍﺑﻰ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻣﺎ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﺸﻲﺀ ﺍﻓﻀﻞ ﻣﻦ ﺍﻟﺼﻤﺖ ﻭﺍﻟﻤﺸﻰ ﺍﻟﻰ ﺑﻴﺘﻪ. “There is no worship superior than silence and going on foot towards the House of God for Hajj pilgrimage. ” [2] The Holy Prophet (S) said to Abu Dharr: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻋﻠﻴﻚ ﺑﻄﻮﻝ ﺍﻟﺼﻤﺖ ﻓﺎﻧﻪ ﻣﻄﺮﺩﺓ ﻟﻠﺸﻴﻄﺎﻥ ﻭﻋﻮﻥ ﻟﻚ ﻋﻠﻰ ﺍﻣﺮ ﺩﻳﻨﻚ. “I recommend you to practice silence, because it would keep Satan away from you. It helps a lot for the protection of your religion. ” [3] Anyway, it is necessary for a wayfarer to control his tongue strictly, should be serious in his talks and should avoid over-talking. In worldly affairs he should limit himself to the extent it is absolutely necessary , and instead should engage his tongue in recital of invocations, incantations, and in discussions of useful and important academic and social matters. The most celebrated mystic of our time, great professor ‘Allamah Tabatabai (RA) [4] said: “I have witnessed the most precious effects of silence. Practice silence for forty days and nights speaking only when it is absolutely required, remaining engaged in meditations and invocations until attaining purity and enlightenment. ” 

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[1]: Bihar al-Anwar, vol. 71, p-281. 

[1]: Bihar al-Anwar, vol. 71, p-281. 

[2]: Bihar al-Anwar, vol. 71, p-289. 

[3]: Bihar al-Anwar, vol. 71, p-298. 

[4]: Imam ‘Ali ibn Musa al-Ridha (a. s. ): was born in Medina on Thursday, 11th Dhu'l qadah 148 A. H. He lived in a period when the Abbasids were faced with increasing difficulties because of Shiite revolts. After al-Mam'un the seventh Abbasid Caliph and a contemporary of Imam al-Ridha (a. s. ) murdered his brother Amin and assumed office, he thought he would solve the problems by naming Imam as his own successor hoping thus, to insure him in worldly affairs and turn the devotion of his followers away from him.

After encouragement, urging, and finally threats, Imam accepted on condition that he be excused from dismissals, appointments, and other involvement in matters of state. Making the most of this circumstance, the Imam extended guidance to the people, imparting priceless elucidation of Islamic culture and spiritual truths, which have survived in numbers roughly equal to those reaching us from the Commander of the Faithful Imam ‘Ali (a. s. ) , and in greater number than those of any other Imam.

Finally after al-Ma' mum realized his mistake, for Shi'ism began to spread even more rapidly he is said to have poisoned him; he died at the age of 55 in Mashhad, Khorasan on Tuesday, 17th Safar 203 A. H.. He is buried in Mashhad Iran. 

[5]: Bihar al-Anwar, vol. 71, p-290. 

[1]: Bihar al-Anwar, vol. 71, p-290. 

[2]: Bihar of al-Anwar, vol. 71, p-278. 

[3]: Bihar al-Anwar, vol. 71, p-279. 

[4]: ‘Allamah Sayyid Muhammad Husayn Tabatabai: Was born into a family of scholars in Tabriz in 1271 A. H. Solar/1892 A. D. He lost his mother when he was 5 years old and his father at the age of nine. He studied his primary education over there for six years. In the year 1297/1918 he entered the field of religious and Arabic studies and was occupied with readings of texts until 1304/1925.

In the year 1304/1425 he went to Najaf al-Ashraf for higher religious studies where he studied Jurisprudence, mathematics, and Philosophy under the most eminent personalities of that period such as Ayatullah Abul Hasan Esfahani, Ayatullah Hojjat Kuhkamani, and Sayyed Hosayn Badkubi, and after finishing his curriculum returned to his native Tabriz in the year 1345/1935.

In the year 1325/1946 he settled in Qum where he continued his religious studies, teaching, and research activities until his demise in the year 1360/1981. Allahmeh Tabatabai in his Autobiography writes:

“I forgot all that is fair and foul in the world and thought the sweet and bitter events equal. I withdrew from social contact with any except scholars; I cut back food and sleep and life's other necessities to the bare minimum and devoted the rest of my time and resources to scholarship and research.

I would often spend the night in study until sunrise (especially in spring and summer) , and I would always research the next day's lesson in advance, making whatever exertions were called for to solve any problem that arose so that by class time I would already have a clear understanding of the Professor’s topic. ” ’Allamah S. M. H. Tabatabai, Islamic Teachings, p-14.

‘Allamah Tabatabai has written hundreds of the religious works, the famous among them is Commentary of the Holy Qur’an, (Tafsir al-Mizan) published in 20 volumes. In this work the Noble Qur’an is expounded in an unprecedented manner verse by verse. [Tr]. 

6. Sixth Obstacle -Love for Self (Hubbe-Zat) Once a wayfarer succeeds in removing all the obstacles from his path and somehow manages to pass through all stages, then he has to be confronted with the greatest barrier which is -love for self. Suddenly, he discovers that all actions, and deeds even worships were done for the sake of love for p: 315 

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self. All his worshipping, asceticism, invocation, supplication, fasting, and prayer were performed for the sake of self and rewards of the Hereafter, resulting a net gain for his self. Such worships although will earn a person Paradise and eternal rewards but would not result in his ascent towards the most distinguished sublime spiritual positions of Invocations, Witnessing, and Countenance. Without migrating from the positions of love for essence or love for self, a person would never be able to witness the unique and unparallel beauty of the Lord of Glory and Majesty, and so for he does not tear off all the veils including the veil of self, he would not be able to develop the required capability of witnessing God's illumination. Therefore, it is necessary for a wayfarer that through asceticism and struggle he must arrange his exit from the limited boundaries of love of essence by converting it into love of God and, thus, performing all deeds for His pleasure only, If he eats food, it is because of the fact that his eternal beloved has desires so. for the sake of his remaining alive, and if he worships, it is because of the reason. that he had considered God-Almighty as worth of being worshipped. Such a person seeks neither this world nor the next one instead he is the seeker of God-Almighty. He does not want even to have miracles or special discoveries and except the real Creator does not have any other desire and objective. If he succeeds and passes p: 316 

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through this crucial stage and even is able to give up his identity and personality than he may take up a giant step towards the threshold of Monotheism (Tawhid) , thus, ascending towards the most sublime spiritual positions of Witnessing, Countenance, and entering inside the Celestial Kingdom as described by the Holy Qur’an: “Firmly established in the favor of a Mighty King. ” (54: 55) 

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7. Seventh Obstacle: Indecisiveness One of the great obstacle of the path and perhaps the most important one is the indecisiveness and lack of determination which prevents a person from starting his deeds. Satan and imperious-self in the beginning try their best to reflect matters relevant to gnostic journey and asceticism as insignificant and unnecessary. They endeavor to convince a person simply to engage in rituals without paying least attention towards heart's presence. They would say: You don't have any other obligation except worshipping in a ritual manner. Why do you care about having heart's presence, attention, and invocation? If occasionally he though about these things, they will prevent him from his determination by utilizing hundred of tricks and treacheries, and sometimes they will reflect these matters before him as something so much difficult and complicated that he will become disappointed and hopeless. But, a true devotee should resist the whispers of Satan and his imperious-self. By referring to Qur’anic-verses, traditions, and books of moral ethics and learning, he should make himself aware about the importance and need of spiritual migration, heart's presence, invocation, and witnessing the Supreme Reality. Once he discovers its real worth and p: 317

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see his own eternal salvation in it -he should move seriously, ignoring all whispers of hopelessness and disappointments telling his self: although, it is difficult but since my future salvation depends upon it I should better take action quickly, as God-Almighty has promised in the Holy Qur’an: “As for those who strive in us, We surely guide them to our paths. ” (29: 69) Since, discussions regarding the explanation of first Method of attaining perfection and God's-Nearness became too lengthy, I apologize to my readers.

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