of Nekooyam Qods-Sereh (Session 439)
The chapter of Dhikr (Remembrance of God) is one of the foundational stations in the spiritual journey of the seeker, a juncture that guides the pilgrim to the presence and nearness of the Divine. This station, centered around Dhikr as the souls strength, explicates its various levels in two categories: external (Jali) and internal (Khafi) Dhikr, and emphasizes the heart as the primary determinant of Dhikr in the mystical path. The lecture of session 439, delivered by Nekooyam Qods-Sereh, critically explores the levels of Dhikr (Thana'i, Dua'i, and Ra'i), their existential differences, and underscores the necessity of Dhikr in purifying the soul and strengthening the limbs.
Dhikr, as one of the cornerstones of the mystical journey, is the souls strength and a bridge to Divine proximity. In the sequence of the "Manazil al-Sairin" (Stations of the Wayfarers), it follows the stages of beginnings, doors, transactions, and principles, leading the seeker to the realm of love and intimacy. Dhikr is primarily divided into two types: external Dhikr (Jali) and internal Dhikr (Khafi). External Dhikr is that which originates in the heart and is expressed through the tongue, while internal Dhikr is a state of heart presence, which connects the heart with the Divine through constant contemplation, independent of the tongue. The heart serves as the primary locus of Dhikr in the mystical path, and without it, Dhikr descends to the level of the ego, which lacks any mystical value, even though it may carry reward in the Hereafter. Like light emanating from the sun, external Dhikr is the outward manifestation of the heart, whereas internal Dhikr is the inner essence of that light, shining deep within the seekers soul.
External Dhikr is further subdivided into three types: Thana'i, Dua'i, and Ra'i, each serving a specific purpose in the journey. Thana'i Dhikr, such as "La hawla wa la quwwata illa billah" (There is no power or strength except with God), is purely for praising the Divine, and the seeker, in it, disappears like a drop in the vast ocean of Gods grandeur. Dua'i Dhikr, like "Rabbana la tu'akhidhna in naseena aw akhta'na" (Our Lord, do not punish us if we forget or make a mistake - Qur'an 2:286), focuses on the seekers needs, asking for the removal of their errors or problems. Ra'i Dhikr, such as "Inna Allah ma'i" (God is with me), is the highest level of external Dhikr, in which the seeker perceives their unity with the Divine, akin to a bird soaring in the celestial realm, feeling the presence of God within their own being.
The book "Manazil al-Sairin" presents the order of Dhikr as Thana'i, Dua'i, and Ra'i; however, this sequence is inconsistent with the existential levels of Dhikr. The correct order should be Dua'i, Thana'i, and Ra'i, because Dua'i Dhikr, focusing on the seekers worldly needs, belongs to a lower station, whereas Thana'i Dhikr, with its emphasis on Divine praise, and Ra'i Dhikr, with the seekers immersion in the Divine, represent higher stations. This critique underscores the need for a revision in the books explanation so that the levels of Dhikr align with the seekers existential journey. Just as a river flows from small springs (Dua'i) to the boundless ocean of the Divine (Ra'i), the order of Dhikr should reflect the seekers developmental path.
Dua'i Dhikr consists of two levels: elevated (Ulwi) and lower (Dani). In the lower level, the supplication resides in the realm of the self, and the seeker prays for material needs or the forgiveness of sins, such as asking for alleviation of burdens or removal of poverty. For instance, the prayer "Rabbana la tahmilna ma la taqata lana bihi" (Our Lord, do not place upon us that which we do not have the strength to bear - Qur'an 2:286) in the lower level signifies the request for ease or relief from material hardships. However, in the elevated level, the seeker refrains from requesting to bear the burden of the Divine essence due to its magnitude, as the mystic might say: "O God, do not place Your burden upon me, for I am not capable of bearing it." This distinction reveals the differences in the seekers existential stages; the lower prayer belongs to the self, while the elevated prayer resides in the heart. It is like two travelers: one at the foot of the mountain seeking basic needs, and the other at the peak, marveling at the greatness of the summit.
Due to the dual meanings in the elevated and lower levels of Dua'i Dhikr, there exists the potential for ambiguity. A mystic, in the prayer "Rabbana la tahmilna ma la taqata lana bihi," speaks of the imposition of Gods essence, while a devout ascetic may interpret the same prayer as asking for relief from material needs. This duality creates a language of debate, where the mystic may conceal the elevated meaning of their prayer beneath the material interpretation of the ascetic to avoid objections. Like two singers performing the same poem in different tones, prayer in different contexts may convey different meanings, but its truth resides in the heart of the mystic who soars toward the Divine.
Dhikr, as a pivotal station in the mystical journey, guides the seeker to Divine proximity through its two forms: Jali (external) and Khafi (internal). The heart is the central point for Dhikr, and without it, Dhikr diminishes to the level of the self. External Dhikr includes Thana'i, Dua'i, and Ra'i, with the correct order being Dua'i, Thana'i, and Ra'i, as it reflects the seekers journey from self-centeredness to Divine-centeredness. Dua'i Dhikr is divided into two levels: elevated and lower, which demonstrate the different existential stages of the seeker, and the potential for ambiguity in prayer reflects the differences in interpretation. This section, by accurately outlining the levels of Dhikr, invites the seeker to reflect on heart presence and liberation from the self.
The book "Manazil al-Sairin" has shortcomings in its explanation of Dhikr. First, the use of the term "external Dhikr" instead of "Jali Dhikr" is inadequate, as Jali Dhikr, which emphasizes the tongue and heart, more accurately conveys the intended meaning. Second, the book fails to address the elevated and lower levels of Dua'i Dhikr, providing an incomplete explanation. Third, the definition of Khafi Dhikr as "freedom from lethargy" is incorrect, as freedom from sloth is a consequence of Khafi Dhikr, not its definition. The correct definition is "a heart-based remembrance sustained by constant presence and vigilance." Like a gardener who, instead of describing the trees roots, only focuses on its fruits, the book does not fully address the essence of Dhikr and requires revision.
Both external and internal Dhikr are essential for the soul. Their absence is akin to impurity or a defect in creation. External Dhikr purifies the limbs, while internal Dhikr keeps the heart alive. Abandoning Dhikr transforms the soul into a wild beast that overpowers the seeker. Like a city that, without cultural development, relies solely on imprisonment, the soul, devoid of Dhikr, leads to deviation and corruption. The prescribed invocations, such as repeating "La hawla wa la quwwata illa billah" seven times or seventy times seeking forgiveness daily, are necessary for preserving spiritual health, though they are not mandatory for removing difficulty. These invocations, like clear water, cleanse the soul and body, protecting the seeker from the corruption of the ego.
Dhikr, beyond its spiritual impact, also influences the body and soul. External Dhikr stabilizes and purifies the limbs, while internal Dhikr, with its constant presence, keeps the heart alive. These two enhance vision, strengthen intellect, and brighten the believers countenance. Like a flower that blooms with constant watering, Dhikr adorns the seekers outer and inner forms with beauty and perfection. The joyful believer, not from material pleasures but from the ecstasy of Dhikr, has their skin and soul illuminated by the light of remembrance.
The book "Manazil al-Sairin" has deficiencies in its explanation of Dhikr, including incorrect terminology and an incomplete understanding of the levels of Dua'i Dhikr. Both external and internal Dhikr are indispensable for the journey, as their absence leads to spiritual deviation. Prescribed invocations are necessary for spiritual health, and Dhikr, by influencing both body and soul, leads the seeker to joy and perfection. This section critiques the book while emphasizing the importance of Dhikr in maintaining constant presence in the Divine presence.
Internal Dhikr, due to its constant presence and vigilance, is superior to external Dhikr. This form of remembrance, without the need for speech, connects the heart with the Divine in a continuous state of witnessing. Like a silent breeze blowing in the garden, internal Dhikr keeps the heart alive and frees it from negligence and heedlessness. External Dhikr, constrained by the multiplicity of the material world, is merely words that, without the heart, remain incomplete, whereas internal Dhikr, with one moment of attention, can encompass the entirety of the Qur'an, just as Imam Ali (a.s) used to complete the Qur'an in a single breath. This speed and depth illustrate the superiority of internal Dhikr, which keeps the seeker immersed in witnessing and love.
Communion, or night-sitting with the Divine, is the pinnacle of subtle remembrance, immersing the seeker in intimate conversation with the Divine. For the saints of God, the night is a time of healing their pains and bringing their hearts into the presence of the Divine. Just as the sky, adorned with stars, reveals itself to the lovers of the night, the night becomes for the seeker a spiritual palace, liberating them from the distractions of the day. The specific spirituality of the night, particularly in the month of Qam, transforms the self, with even the act of sleeping in it bringing about a spiritual metamorphosis. This atmosphere is akin to a celestial garden, inviting the seeker towards the Divine.
Key point: Communion is the culmination of subtle remembrance, immersing the seeker in an intimate, divine night-sitting, turning the night into the abode of the saints.
The saints of God remain the same in both sleep and wakefulness, being constantly in remembrance even while asleep. Much like the infallibles (peace be upon them), who could see behind them and were awake even in their sleep, the seeker, through subtle remembrance, attains a continuous state of awareness where sleep and wakefulness cease to differ. This condition is like light shining equally in both darkness and brightness, keeping the heart of the seeker in constant communion with the Divine.
Subtle remembrance, through sustained witnessing, leads to mystical unveiling, dialogue, and intimate prayer, negating heedlessness and cultivating spiritual closeness. The seeker, in this state, engages in dialogue with the Divine, akin to a lover speaking with their beloved, drowning in the presence of the Divine. Just as the earth sinks a few centimeters in prostration, the seekers unveiling leaves them in awe, yet they must not rush or fear, but rather wait for divine guidance. This state is like a lover who does not chase after their beloved, but patiently waits for them to come towards him.
Key point: Subtle remembrance, through mystical unveiling, dialogue, and intimate prayer, brings the seeker into closeness and constant presence with the Divine, liberating them from heedlessness.
Subtle remembrance, due to the sustained presence and vigilance it entails, is superior to outward remembrance, guiding the seeker towards higher stages of spiritual progress, such as communion, mystical unveiling, and prayer. The night, as the time of the saints, provides a spiritual space for the transformation of the self, and the saints of God are in constant remembrance, both in sleep and wakefulness. In this stage, through patience in the face of unveiling and submission to divine guidance, the seeker attains a romantic closeness to the Divine that, beyond duty, connects them in unity with the Divine.
Occurrences (heartfelt manifestations) and spiritual struggles (fixed mystical states) are fruits of subtle remembrance, and they themselves contain remembrance. Occurrences are like fleeting breezes that pass through the heart, while spiritual struggles are like rooted trees that remain stable in the heart of the mystic. As stated by Muhyiddin Ibn Arabi in his *Futuhat Makkiyyah*, spiritual struggles are lasting states that transcend the stations of the journey. These fruits strengthen the seekers attention towards the Divine, liberating them from division and heedlessness. Just as a small stream joins a great river, occurrences and spiritual struggles guide the heart towards constant witnessing of the Divine.
Attachment to attributes and rituals, such as self-praise in worship or excessive emphasis on orderliness, acts as a veil in the seekers spiritual journey. For instance, a seeker, in the presence of a guest, insists on praying at the earliest time instead of attending to the guest, falling into attachment to attributes and harming others. Just as a sword may be used not for defense but to harm others, rituals, when performed without regard for the needs of God's servants, turn into veils. The seeker must avoid self-praise and selfish customs to attain true unity with the Divine and genuine presence.
Key point: Attachment to attributes and rituals, like self-praise in worship, is a veil on the spiritual path, depriving the seeker of true presence with the Divine.
Remaining in witnessing, a state where the seeker continuously witnesses and communes with the Divine, is a condition in which they connect intimately with the Divine essence. This state is like a lover who, in the presence of their beloved, sees nothing but them, and their conversations are not fabricated or artificial but living and genuine. In this state, the seeker transcends forgetfulness, heedlessness, and customs, reaching a state of closeness and love that, beyond mere obligation, unites them with the Divine.
Occurrences and spiritual struggles are fruits of subtle remembrance, guiding the heart towards the constant witnessing of the Divine. Attachment to attributes and rituals is a veil on the path, depriving the seeker of true presence. Remaining in witnessing, through continual communion, elevates the seeker to the most intimate state of spiritual closeness, where love and presence replace mere duty. This section emphasizes the liberation from egoic veils, guiding the seeker toward unity with the Divine.
Remembrance, whether outward or subtle, is essential for controlling the self and preventing it from becoming a ravenous wolf. Without remembrance, the self becomes like a prison without reform, leading to corruption and deviation. Through remembrance, the seeker, much like a rider taming a wild horse, gains control over the self and remains shielded from sin and disobedience. Abandoning remembrance, even for the seasoned mystic, weakens them and leads to decline.
Prophetic prayers, such as the praises of Lady Fatima (peace be upon her) or daily acts of seeking forgiveness, are essential to maintain spiritual health. Divine law, through its emphasis on both outward and subtle remembrance, invites the seeker into constant presence with the Divine. Abandoning these prayers is like abandoning a ship in a storm, placing the seeker in danger. Even when optional, performing these prayers demonstrates acceptance of divine commands, much like wearing a garment to fulfill ones religious obligations.
Key point: Prophetic prayers are essential for maintaining spiritual health and controlling the self, and abandoning them leads to deviation and weakness.
Some, fearing hypocrisy, abandon outward remembrance, but this view is incorrect. Divine law recommends outward remembrance, such as the use of beads or fingers in prayer, and this is not contradictory to subtle remembrance. Hypocrisy occurs when the seekers motivation shifts from God to pleasing others. Just as a farmer plants seeds not for growth but for display, hypocrisy deprives the seeker of the true essence of remembrance. The seeker must perform outward remembrance with a pure intention to purify both their limbs and heart.
Remembrance is crucial for controlling the self and maintaining spiritual health, and abandoning it leads to deviation. Prophetic prayers demonstrate acceptance of divine law and lead the seeker to constant presence with the Divine. Critiquing the fear of hypocrisy in outward remembrance emphasizes the necessity of performing it with pure intention to purify both the seekers body and heart.
The chapter on remembrance in the stages of the spiritual journey divides remembrance into two types: outward and subtle, with the heart as its main compartment. Outward remembrance, with its various forms (praise, prayer, and spiritual attention), guides the seeker from self-centeredness to God-centeredness, but the order of the forms should be corrected from praise, prayer, and attention to prayer, praise, and attention. Prayer, with its dual nature (high and low), reflects the varying existential stages of the seeker, and Quranic verses such as Our Lord, do not punish us if we forget or make a mistake and Our Lord, do not burden us with what we cannot bear serve as excellent examples. Subtle remembrance, with its continuous witnessing and communion, surpasses outward remembrance, guiding the seeker to mystical unveiling, dialogue, and an eternal presence with the Divine. Attachment to attributes and rituals acts as a veil on the spiritual path, and the seeker must avoid them to achieve true unity with the Divine. Remembrance is the vital force of the soul, controlling the self and leading the spirit towards perfection.
"With sincere observance and divine remembrance, the seeker journeys to true unity with the Divine." Sadiq Khadami
