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Dhikr , ذکر (Zikr in Urdu and Zekr in Persian) (Arabic "pronouncement", "invocation" or "remembrance") also called Zikrullah is the remembrance of ALLAH. According to some, to engage in dhikr is to have awareness of ALLAH.
Dhikr as a devotional act includes the repetition of divine names, supplications and aphorisms from hadith literature, and sections of the Qur'an.
Modes of Dhikr
Depending upon the mode of dhikr, it has been divided into 2 kinds:
Dhikr-e-Jalli — Dhikr with tongue loudly
Dhikr-e-Khaffi— Dhikr in heart (hidden dhikr - i.e not from tongue)
Sufis further divide the mode of meditative dhikr according to the Latifa in which they are done. These include:
Dhikr-e-Qalb/Heart
Dhikr-e-Ruhi/soul
Dhikr-e-Sir/Secret
Dhikr-e-Khafi/Hidden
Dhikr-e-Akfha/Most Hidden
Dhikr-e-Nafsi/
Dhikr-e-Qaalbi/
Qalbi Zikr, remembrace of Allah (swt) from within the heart, was a rare gift given by Allah (swt) to the very privileged of his creation. For once this gift of Qalbi Zikr was acquired, success in this life and the next was assured. Peace and tranquility would descend on one's heart and where ever one went, the Blessings would follow.
Each is associated with a particular latifa. Thus the Baraka and lights from Hazrat Adam, peace be upon him, descend on latifa known as Qalb. Observed through kashf, its lights are yellowish, reflected from the first heaven. Those with kashf observe Prophet Adam, peace be upon him, during the decent of this Baraka from Allah.
The second latifa is connected with Hazrat Nuh and Hazrat Ibrahim, peace be upon them. Its lights descend from the second heaven and appear to be golden red.
The lights descending upon the third latifa are from Hazrat Musa, peace be upon him, and are white.
One the fourth latifa the lights of Hazrat Esa, peace be upon him, descend from the fourth heaven and are deep blue,
The fifth latifa receives its baraka directly from the Holy Prophet Muhammad (SAW). The lights associated with this special Baraka are green, descend from the fifth heaven,
And overwhelm all the first whose color and states cannot be determined. It is like a flash of light that defies comprehension. If ALLAH blesses one with intrinsic vision or observation, (kashf) all of this can be seen. In the beginning it is slightly diffused, but as the vision develops its clarity increases.
Second chapter
Dhikr - Remembrance of God
Dhikr is the means by which Stations yield their fruit, until the seeker reaches the Divine Presence. On the journey to the Divine Presence the seed of remembrance is planted in the heart and nourished with the water of praise and the food of glorification, until the tree of dhikr becomes deeply rooted and bears its fruit. It is the power of all journeying and the foundation of all success. It is the reviver from the sleep of heedlessness, the bridge to the One remembered.
The shaikhs strive to remember their Lord with every breath, as the angels are always in the state of dhikr, praising Allah. One of our shaikhs said, "I remembered You because I forgot You for a moment, and the easiest way for me is to remember You on my tongue." If the seeker will mention his Lord in every moment, he will find peace and satisfaction in his heart, he will uplift his spirit and his soul, and he will sit in the Presence of his Lord. The Prophet (s) said in an authentic hadith mentioned in Ahmad's Musnad, "The people of Dhikr are the people of My presence." So the gnostic is the one who keeps the dhikr in his heart, and leaves behind the attachments of the lower worldly life.
Mention of Dhikr in the Qur'an
Dhikr is mentioned in many places in the Holy Qur'an, and in most verses, what was meant by the word dhikr is tasbih, glorifying; takbir, exalting; tahmid, praising; and praising and praying upon the Prophet (s).
Allah said in Surat al-Baqara, 152: "Remember Me and I will remember you." [2:152]
He said in Surat ali cImran, 41, "...and remember your Lord much and glorify Him in the evening and in the early morning." And again, 191, "Those who remember Allah while standing, sitting, and lying on their sides..." [3:41, 191]
He said in Surat al-Racd, 28, "Those who believe, and whose hearts find their rest in the remembrance of Allah--for, verily, in the remembrance of Allah hearts do find their rest." [13:28]
And He said in Surat al-Ah zab, 35, "...and men who remember Allah much and women who remember Him..." And again, 41,42, "O you who believe! Remember Allah with much remembrance; and glorify Him morning and evening." [33: 35, 41-42]
There are many, many other verses of Qur'an mentioning dhikr. Imam Nawawi said in his book, "Futahat ar-Rabbani cala-l- Adhkar an-Nawawiyya," vol. 1, p. 106-109, "All scholars of Islam have agreed on the acceptance and permissibility of Dhikr by heart and by tongue, for the adult men and women, for children, for the one who has ablution, and for the one without ablution; even for the woman during her menses. Moreover, dhikr is allowed by all scholars in the form of tasbih, tahmid, takbir and praising and praying for the Prophet (s)."
Dhikr polishes the heart and is the source of the Divine breath that revives the dead spirits by filling them with the Blessings of Allah, decorating them with His Attributess, and bringing them from a state of heedlessness to the state of complete wakefulness. If we keep busy with Dhikrullah, happiness and peace will be granted to us. Dhikr is the key to happiness, the key to joy, and the key to Divine Love.
Mention of Dhikr in the Sunnah
According to Bukhari, Abu Musa al-Ashcari related that the Prophet (s) said, "The difference between the one who makes dhikr and the one who doesn't make dhikr is like the difference between the living and the dead."
Tirmidhi narrated from Anas (r) that the Prophet (s) said, "If you pass by the Paradises of Heavens stay there." They asked, "Ya Rasul-Allah, what are the Paradises of Heavens?" He said, "The associations of Dhikr!"
Bukhari narrated in his book from Abu Huraira that the Prophet (s) said, "Allah, Almighty and Exalted, has angels who seek the people of Dhikr. If they find the people of Dhikr they encompass them until they reach the first heaven. And Allah asks his angels, 'What are my servants doing?' The angels say, 'O Allah, they are praising You and glorifying You and they are making Dhikr.' Allah says, 'Did they see Me?' The angels answer, 'No, they didn't see You.' Then Allah asks, 'How would it be if they were to see Me?' The angels reply, 'O Allah, if they were to see You, they would be making more praise of You and more glorification of You and more Dhikr of You.' And Allah asks 'What are they asking for?' The angels say, 'They are asking for Your Paradise.' Allah asks, 'Did they see My Paradise?' The angels answer, 'No, Our Lord.' Allah continues, 'How would it be if they saw My Paradise?' The angels reply, 'They would be more attracted and more eager to reach it.' Then Allah asks them, 'Of what are they afraid?' And the angels say, 'They are afraid of hellfire.' and Allah asks, 'How would it be if they saw my Hellfire?' and they reply, 'They would be running more and more away from it and asking more and more protection from it.' Then Allah said,' I am making you all My witnesses: that I am forgiving them of all their sins.' Then one angel asked, 'O our Lord, there is among these people one who is not from them, he came only to ask for something from one of them.' Allah said, 'Those are my beloved ones who are making My Dhikr. Anyone who comes into their circle will be forgiven, and I am forgiving him.'"
In Bukhari and Muslim it is narrated from Abu Huraira that the Prophet (s) said, "As my servant thinks about Me so will I be for him. I am with him if he will remember Me. If he calls on Me in himself I will call him in Myself, and if he calls on Me in a group of people, I mention him in a better group in My presence. If he approaches Me one handspan, I will approach him one arm's length; if he approaches Me one arm's length, I will approach him by a cubit; if he comes to Me walking, I will come to him running."
Tirmidhi and Ibn Majah narrated on the authority of Abi Darda that the Prophet said, "Do you want me to tell you of your best deeds, and the most honored and praised and sanctified to Your Lord, and the highest in its reward; better than spending gold and better than meeting your enemy and cutting their necks in the jihad?" They said, "Yes, Ya Rasulallah." He said, "Dhikrullah."
The Prophet (s) said, "Everything has its polish and the polish of hearts is dhikrullah."
Mu'adh bin Jabal (r) said, "Nothing saves you from Allah's punishment except Dhikrullah."
There are many, many other hadith about the benefits and blessings of Dhikr such that it is impossible to quote all of them here.
From the Sayings of Imams and Scholars about Dhikr
Ibn cAbbas (r) said "Allah, Almighty and Exalted, put a limit on all the obligations that He ordered human beings except for Dhikr. For it there is no limit."
Ibn Qayyim al-Jawziyya said in his book, Al-Wabil as-Sa'ib, p. 52, "There is no doubt that the heart oxidizes, just as copper and silver oxidize. Its polishing is the dhikr, which will make it like a white mirror. The oxidation of the heart is due to heedlessness and sin. Its polishing is by means of two actions: repentance and dhikr. If someone's heart is cloudy, the reflections of images will be unclear, he will see falsehood as truth and truth in the image of falsehood (batil). When there is too much oxidization on the heart, the heart will be darkened, and in the darkness the images of the Truth and Reality never appear. The best way to polish it is through Dhikrullah."
Ibn cAta'illah as-Sakandari said, "By Dhikr you leave behind heedlessness and forgetfulness, and you keep your heart Present with Allah, Almighty and Exalted. The best way to approach His Presence is by reciting the name 'Allah,' in the heart or on the tongue, or by reciting any of His Names." [Miftah al-Falah, p. 4]
Abul Qasim al-Qushayri said, "Dhikr is the strongest support in the way of Allah, 'Azza wa Jall. No one can reach the Divine Presence except by continuing to recite Dhikr." [Risalat al-Qushayriyya]
Mulay Arabi ad-Darqawi said, "Do not say, 'I am nothing'; neither say, 'I am something.' Do not say: 'I need such and such a thing'; nor yet: 'I need nothing.' But say: 'Allah,' and you will see marvels." [Letters of a Sufi Master]
We see from what has been mentioned that all guides and perfect shaikhs advised the seeker in the Way of Allah to make continuous dhikr in all states of their lives and to keep the company of the people in associations of Dhikr. We see that the Holy Qur'an and the Sunnah of the Prophet (s) and the scholars are all in accordance on this matter.
The Types of Dhikr
Dhikr can be can be done both silently or aloud. The Prophet (s) encouraged people to do both kinds. Among the scholars of shari'ah and the Sufi shaikhs, some preferred the loud dhikr and some preferred the silent dhikr.
Loud Dhikr
Bukhari narrated that Abu Huraira (r) reported that the Prophet (s) said, "If My servant mentions Me in himself, I will mention him in Myself. If he mentions Me in a group, I will mention him in a group in My presence." We understand from this hadith that to mention Allah in a group indicates loud dhikr. Some scholars determined from this that using loud dhikr is permitted.
Bukhari narrated in his book of hadith, that Ibn 'Abbas (r) said, "In the time of the Prophet (s) the people used to raise their voices in Dhikr."
Bukhari narrated in his book of hadith, that Abu Ma'bad (r), the freed slave of Ibn 'Abbas (r), said: "Ibn 'Abbas told me, 'In the lifetime of the Prophet (s), it was the custom to celebrate Allah's praises aloud after the obligatory congregational prayers.'" Ibn 'Abbas (r) continued, "When I heard the Dhikr, I would know that the congregational prayer had ended."
Imam Ahmad, Abu Dawud and Tirmidhi related that as-Sa'ib (r) preported that the Prophet (s) said, "Jibril came to me and ordered me to order my Companions to raise their voices in takbir."
It is narrated by Bukhari and Muslim and mentioned by Jalaluddin as-Suyuti, from other collections, that 'Ali bin Abi Talib (r) said, "I asked the Prophet (s) one time, 'O Messenger of Allah, guide me to the shortest way to Allah's Presence, and the easiest way to worship, and the best way for Allah, Almighty and Exalted. The Prophet (s) said, 'O 'Ali, you have to be continuously making Dhikrullah, silently and aloud.' I replied, 'O Prophet (s), all human beings are making dhikr. Give me something special.' The Prophet (s) said, 'O 'Ali, the best of what I, and all prophets before me, said is, la ilaha illallah. If all the heavens and earth were placed on one side of the balance and la ilaha illallah were placed in the other, la ilaha illallah would be heavier. Judgment Day will never come as long as there are people on this earth saying la ilaha illallah.' Then I said, 'How should I recite.' The Prophet (s) said, 'Close your eyes and listen to me reciting la ilaha ill-Allah three times. Then you say it three times and I will listen to you.' Then the Prophet (s) said it and I repeated it in a loud voice."
In the narration of Imam Ahmad and Tabarani this hadith is continued, describing how the Prophet taught his Companions the dhikr. "'Ibada bin Samit said that the Prophet (s) said, 'Is there any stranger among you?' And we said, 'No, Ya Rasul-Allah.' He said, 'Close the door.' Then he said, 'Raise your hand and repeat after me La ilaha illallah' We raised our hand and said, la ilaha illallah. Then the Prophet (s) said, 'Praise be to Allah that He sent me to this world with this kalimah, and He ordered me with it, and He promised me the Paradise with it, and He never changes His Promise.' Then the Prophet (s) said, 'Be happy! Allah has forgiven you.'"
Jalaladin as-Suyuti mentioned in an article called "Natijat al-Fikr fi Jahri-dh-Dhikr," the Benefits of Loud Dhikr, twenty-five authentic hadiths which mention doing loud dhikr.
Silent Dhikr
Allah mentioned in Surat al-Acraf, 205, "And remember thy Lord in thy self with humility and fear, and without loudness of speech, in the mornings and evenings; and be not of the neglectful." [7:205]
Imam Ahmad narrated, "Abu Huraira reported that the Prophet (s) said that Allah says, 'I am with my servant when he remembers Me and by his remembrance of Me his lips move." Commenting on this hadith, Imam Nawawi said, "Allah is with the one who remembers Him and calls Him in his heart, and calls Him on his tongue, but we must realize that the dhikr of the heart is more perfect. The rememberer made dhikr of the tongue in order to reflect the occurrence of the dhikr in his heart. When the love of Allah and His Remembrance overwhelms the heart and the spirit, the tongue is moved and the seeker brought near."
Sheikh Amin al-Kurdi said in The Enlightenment of Hearts (Tanwir al-Qulub) p. 522: "The dhikr by tongue, which combines sounds and letters, is not easy to perform at all times, because buying and selling and other such activities altogether divert one's attention from such dhikr. The contrary is true of the dhikr by heart, which is named that way in order to signify its freedom from letters and sounds. In that way nothing distracts one from his dhikr, as the poet says:
With the heart remember Allah, secretly from creation, wordlessly and speechlessly.
That remembrance is best of all: out of it flowed the sayings of the saints.
"That is why our Naqshbandi masters have chosen the dhikr of the heart. Moreover, the heart is the place where the Forgiver casts his gaze, and the seat of belief, and the receptacle of secrets, and the source of lights. If it is sound, the whole body is sound, and if it is unsound, the whole body is unsound, as was made clear for us by the chosen Prophet (s).
"Something that confirms this was narrated on the authority of cA'isha (r): 'Allah favors dhikr above dhikr seventyfold (meaning, silent dhikr over loud dhikr). On the Day of Resurrection, God will bring back human beings to His account, and the Recording Angels will bring what they have recorded and written, and Allah Almighty will say: See if something that belongs to my servant was left out? The angels will say: We left nothing out concerning what we have learnt and recorded, except that we have assessed it and written it. Allah will say: O my servant, I have something good of yours for which I alone will reward you, it is your hidden remembrance of Me.' Bayhaqi narrated it.
"Also on the authority of cA'isha: 'The dhikr not heard by the Recording Angels equals seventy times the one they hear.' Bayhaqi narrates it,"
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I LIKE DHIKR ALLAH
“The Naqshbandi sophism is the following of the Sunnat, it is moderate and averaged; its base is the application of the Islamic legislation and avoidance of the heresy”. He added, “The moderate attitude of the Naqshbandi by its following the Islamic decrees as well as its easiness were the main reasons for spreading this methodology among the religion legislators. The Naqshbandi’s heart is absolutely for God, where as his physical body is for humans”.
Truly, those Sheikhs who described this principle (course) (attitude) all agreed that first it is following the legislation; second, it is keeping the invocation, the thinking, the worshipping, the devoting, the preference of this righteous ones, and self-denying.
A. The continuous invocation.
B. The watching of the self.
C. The obedience of the guide
It is acknowledged that the first step is the repentance, which is to get rid of any bad deed completely and to accomplish and (vicious) apply the Quraan instructions and the Sunnah Nabbaweya.
A. The Invocation of God.
It has two features:
a. Invoking the word (Allah) means to invoke the Majesty, and Glory.
b. Invoking or uttering – La Ilaha Illa Allah – which is to deny the present of more than one Allah, and to assert the presence of the unique Allah. And this happens secretly.
a. Invoking the word ‘Allah’
One should behave politely during the invocation He should be clean Mutawadi sitting in a clean, pure, and quiet place, addressing Alkiblah, so the prays to God, praise be to Him, to preserve him against evil and self-suggestions, then he asks God to forgive his sins. He has to remember his guide, if he has one. Here he to begins his heartily invocation any how, at anytime God says in “Ali Insan Chapter” “Walla theenah Yath Kuroon Allah Keyaman Wa Kuodan Waala Junoubehim Waya Tafkkarouna Fe Khalki Essamawati Walardi” means: Those who invoke God while standing up straight, or sitting down or lying at their sides thinking of the creation of the skies as well as of the Earth.
b. Also the proper situation during the invocation procedure is: At the beginning the Mureed sticks his tongue with his upper jaw to prevent it from any movement, then he invokes Allah secretly in his heart. The heart belongs to the internal senses not the physical fleshy one. It’s under the left breast. The Mureed begins to located meditate the glorious of ‘Allah’ not the written name ‘Allah’ since “Nothing to resembles Him”. Here the sophistic believes that God is described by all the ideal and perfect traits elevated from any insufficiency, or insufficient attributes. The prayer should be in a continuous invocation state day and night fixed in his position till his heart begins the invocation and he feels it. Then he turns to his spirit which lies in the other side of the chest two fingers below the right breast, and he invokes with it, till his spirit starts the invocation process, as well. Here he moves to the secret sense or Latifa lies two fingers above the left breast obliquely to the chest, then he moves his hand to the hidden sense or Latifa lies in the middle of his chest and continue his invocation and thus each of his Latifa – senses becomes a Lantern lit by a distinguished light. At that time, the self-Latifa-sense- in the forehead begins. This sense belongs to the creation world. Where as those other mentioned above senses belong to command abstract world are just sensed by the followers themselves. Later on the body which is the frame and constitutes all these elements. It takes its role of invocation. Each of its cells invokes and this is sensed by the follower himself as well.
It’s clear that there are 5 stages for invoking the commanding world senses or Latef and 2 stages for creation world Lataef-senses. So there are seven stages which illustrates what Imam Rabbani said, “our course is made up of seven steps”. Other said metaphorically, “This course is made up of two steps, one belongs to the command world – abstract world – and another one belongs to the creation world”. The continuous invocation makes these seven senses – Lataef, and even every cell in the body invoke “Allah”. At this stage the Mureed feels complete satisfaction and kindness internally in his heart. This case is called “the Empire of Invocation” “Sultan Al Zikr or Al-Athkar”. This may lead the persevering to feel that the whole world is invoking ‘Allah’, even he may hear that every particle in this universe invoke ‘Allah’. This kind of invocation is called “Ma Sawa” means that every creature is invoking ‘Allah’.
(“The whole Lataef- senses are immersed with God’s invocation”. )
I have to clarify here that this case is just the beginning and the introduction of sophism. It is the stage of purification of the senses – Lataef- not of their total perishable stage for there is a perishable stage for every Latifa-sense. After the perishable stage of all, immortality arise and prevails through which the follower gets the chance to see the amazing secrets and is bestowed metaphorical incredible tendencies from his creator.
It’s already mentioned that the Lataef become illuminated Lanterns shining when start invoking the creator. It is said that the light of every Latifa – sense – lies under prophet’s or a messenger’s foot. Those prophets and messengers are the endowed with resolution and constancy. Here the follower becomes open minded by one of these abstract senses Lataef – and he will resemble metaphorically that prophet. This is a known relationship among those acquainted with, even they comprehend this relation after the death of its owners. For example, this looks like Mohammad, that looks like Jesus Christ.
So how can the one who perceived these issues suspect or doubt his belief?
1. The heart Latefa (sense) lies under Adams foot and his light color is yellow.
2. The spirit Latefa- abstract sense – lies under two prophets feet, Noah and Ibrahim’s, and the light color is red.
3. The secret Latefa – abstract – sense – lies under Moses’ foot and his light color is white.
4. The obscure Latefa – abstract sense – lies under Jesus’ foot and his light color is black. or deep blue.
There is no contradiction between the bright light and the darkness, for it may be the most magnificent sight, as the eye end the eyebrows color, for example.
5. The most obscure Latefa – abstract sense – green in color lies under the foot of prophet Mohammad majesty, may God have mercy and bless upon him. In addition, if the follower has a guide, he conveys with Mureed from one Latefa – abstract sense – to another. When the light of the Latefa – abstract sense – is accomplished he and his guide feels it shining brightly on their faces. Lataef- abstract senses – are similar to the contrite senses, which belong to the physical materialistic world, where as the Lataef- abstract senses – belong to the internal and interior world. After the purification process of these senses – Lataef – of the command interior world begins the purification of the transparent colorless self which belongs to the external, natural world. So, it takes the feature and color of any hue encounters it. That’s why its purification procedure –task- is so difficult in its base essence, its task is urging the evil and all the wicked and malice desires to emerge from, but the invocation of Allah, glory be to Him, polishes and tims and refines it. The sophistic Sheikhs believe that this kind of trimming and refinement needs a tutor, who is educated and has requires exceeded all these ranks. In other words he is called a human, but in reality he is an entity of light, angelic in creation, Lordly in his attitude and behavior, a possessor of high ranks to be eternal after death. Such a man never can be a traitor for prophet Mohammad’s people and it’s incredible to aim high earthly financial ranks. It’s so easy to be attracted and guided by such a man owning such traits and tendencies.
I’ve already mentioned that the invocation has two features.
1st: The invocation of the Allah as to say:
“La Ilaha Illa Allah”. That’s known as denying and asserting. Denying the presence of more than one Allah, and asserting the uniqueness of Allah. Most followers begin their invocation like this. The guide may proceed or delay this as the case of the follower appears to him since he knows him better.
A- The procedure of this Invocation:
First, he should be qualified by morals, then he starts pronouncing imaginatively the word ‘La’ means “No’ and elongate it beginning from below the navel button moving towards the forehead. In other words, he elongates the word ‘La’ means ‘No’ from the bottom of the most obscure sense, moves above the obscure sense then he moves towards the self (Latefa) sense in the forehead, then begins with the face moves towards the right – abstract uttering and elongating the word Ilaha reaching the spirit – Latefa – sense, and the most obscure one. From there he repeats the word “La” means ‘No’ towards the back of the left breast where the secret – Latefa sense settle. After that he starts imagining the expression of ‘Alla’ utter it, as strongly as his held breath in his chest is, till its effect and warmth appear in all the body organs, and burn all the corrupt, vicious and wicked parts and illuminate all the pure parts. After finishing ‘La Ilaha Illa Allah’ three times exactly as it is mentioned above, he says while breathing “Mohammad is His Messenger” Mohammad Rassool Allah..
This is a clear picture to invoke “La Ilaha Illa Allah” secretly, and the prayer – invoker – has to think in its meaning not in its structure. He means in his innerself that no one exist deserves worshipping except Allah. Also, he affirms that worshipping is his aim. Also he means by saying “La Ilah no existence is for any except Allah”. All will perish, only Allah is immortal.
The morality during this invocation requires from the invoker to rest during which he says, “My God, you are my destination, your satisfaction is my need, I just ask your satisfaction out of my worshipping. I parted myself from all the world around, wishing to bestow me your love and your knowledge”. He has to meditate in his innerself regardless of the materialistic demand.
This supervising is called “Heart Awareness”. Here it’s time to mention that the Naqshbandiah has eleven –11- steps or pillars.
1- Focusing concentrating at the foot - Nazar Ila Kadam.
2- Traveling inside the abodes - Mother Land - Al-Safar Fe AlWatan.
3- The solitude during the unveiling stage – Al Khalwa Fe Al-Jalwa.
4- The continuous Invocation. Al-Zikker Al-Da’em.
5- The returning from the invocation – Al-Awdah men AlZikker.
6- The awareness - consciousness – of the self – Al-Yakzah Inda Annafes.
7-The continuous presence – Al-Hudour Aloa’em.
8- Preserving in the heart the effect of the invocation – Hefiz Athor Azzikker Fe Al Kalb.
9- The heart awareness – conscience – Al Woukuf Al Kalbie.
10- The numerical conscience – Al Woukuf Al Adadie.
11- The time conscience – chronological awareness – Al Woukuf Al-Zamani.
And more quotes :
The clarification of the Course”. “The other circles are courses of perfections happen for the great sophistics such as:
1- The message perfection circle.
2- The endowed with resolution perfection circle.
3- The Kaaba truth circle.
4- The Quran truth circle.
5- The prayer truth, pure worshipping circle.
Here begins the vision watching:
6- These ranks, here he sees the “solitary private circle”. It’s the rank of Sir Ibrahim AlKhalil, the True Friend of Allah. The other prophets follow him successively in this rank. Allah says “Wattabes Mellata Ibrahima Hanifa”. Nahel Chapter-verse 123, means: Follow Ibrahim course. We say in our prayer “Allahum S’alle Ala Mohammad Waal Ale Mohammad Kama Sallayta Ala Ibrahim Wala ale Ibrahim” means: Allah, I plead you to have mercy upon Mohammad and his successors as you had mercy upon Ibrahim and his successors. This happens successively. This circle is called “Alhakika AlIbrahimiah” the “Ibrahimiah Truth”.
7- “The pure self-loving circle”. It’s perceived by the great followers.
8- “The Mousweyah Truth” “Moses Truth Circel”.
9- “The fond and the lover mixed circle” which is the pure Mohammadiah circle, and it’s a great one.
10- “The pure beloved self circle” which is the pure Mohammadieh circles.
11- “The pure love circle”.
12- “The out of location circle” which is just attained by the vision. The follower may reach this stage successively guided internally and by the shadow of his Tutor. The settler of this blessed rank takes his beloved friend successively to his rank. Here the follower is a guest not the host, but he is respected because he accompanied his reward host. This refers to Abou Baker’s, may God bless him, love to our prophet Mohammad, may God have mercy and bless upon him. He said “Whatever God poured in my chest, I poured in Abou Baker’s chest”
thats all i wish to get before die ..........
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EVERY THING AGAINST MY HABIT.
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syukran......