5. In the initial stages after confirmation (tasdiq), the person who believes in the Islamic testification, 'There is no god but Allah,' needs four things: (1) Tasdiq (Confirmation); (2) Tazim (Glorification); (3) Halawat (Gracefulness or Sweetness) and (4) Hurmat (respect).

6. One, who achieves Tasdiq, is true, sincere and honest in saying: "There is no god but Allah." One, who is true, is not self conceited (as is seen among the earners and those who have renounced (kasibeen and tarikeen) at the present time). Hence, the testifier should deny his self while reciting the words, 'La ilaha', so that he is true to his word. In the creed of salikeen (devotes), 'La ilaha' means that nothing exists among the things present. The existence of all things is related to the existence of the testifier (qail). When the testifier denies his own existence, the effect of other existing things vanishes. This is called Tasdiq.

7. Next comes Ta'zim. At this stage, the testifier (qail), who has said that nothing among the things present does exist, is obliged to prove the Truth so that he should glorify (the Truth), as Allah has said: "…Everything shall perish except His Countenance…" (S. 28 : 88 SAL), and in this verse, Allah has declared His Ta'zim, because, after having denied everything, to deem the Truth as confirmed is glorification (ta'zim) of the Truth.

8. The third is Halawat (Gracefulness or sweetness). Here, when the testifier denies the existence of everything other than the Truth, and confirms the existence of the Truth, he is deemed to believe that he is in conversation with Him. It is also said that when the zakir (one who is in the process of remembrance of Allah) denies his existence (and perishes) into the Mazkur (one who is remembered), the result is the existence only of the Mazkur, instead of the zakir. When this condition prevails, the testifier attains Halawat (Gracefulness), as it is bound to be (achieved).

9. Finally , (we come to) Hurmat (Respect). At this stage, the testifier should know with full certainty that there is no listener other than the (Ultimate) Truth, because Zikr (remembrance) is qadeem (eternally pre-existent) which cannot be heard by the haadis (not eternal) sense of hearing. Allah has said in His kalam Qudsi that (His) servant comes near Him with nafil (supererogatory) prayers. Here nafil prayers means worship, pure and simple, so much so, that "I become his ears, eyes, tongue, hands or feet." When one reaches this stage, he could be able to protect Hurmat (Respect). And he, who has not reached the stage of Tasdiq, is a hypocrite, because he testifies with the word of mouth only, and he has nothing in his heart (or mind). "And there are some among the people who say 'We believe in Allah and in the Day to follow.' In truth, believers they are not" (S. 2 : 8 SAL). This Quranic Verse proves that they deny in their heart of hearts that they believe in Allah and the Day (of Resurrection).

10. The one, who has not reached the stage of Ta'zim, is an innovator (bid'ati). And he who does not prove Unity (Wahdaniat) after denying the existence of everything other than Allah is an innovator, too. This is so because he has done something that Prophet Muhammad (SLM) had not done. Prophet Muhammad (SLM) is perfect in proving the Unity of Allah, so much so that he has declared that he was Ahmad bila-meem, (that is, Ahmad without 'm'). In other words, he has said: " I am Ahad." (In Arabic, Al Ahad means The one - God). (Prophet Muhammad (SLM) was so perfect in Tauheed (Unity) that he had denied the existence of his self and referred to it by the word Ahad). And this Tradition of Prophet Muhammad (SLM) renders it easy to understand Ta'zim. And he, who has not achieved this stage, is riyakar (hypocrite). In other words, he, who recites La ilaha illa Llah by word of mouth and does not see the Truth by divine perception (vision) of the Truth, is a hypocrite, because while reciting La ilaha illa Llah, he is seeing his own self (nafas). Such a person does not attain Halawat (Gracefulness). Besides, riyakari (hypocrisy) is shirk-e-khafi (assigning partners to Allah - or subliminal idolatory). It throws the zakir away from Halawat, as Allah has said: "… In the worship of his Lord, admit no one as partner." (S. 18 : 110 AYA). And he, who does not achieve Hurmat, is a sinner. In other words, the person, who does not understand that there is no listener other than the (Ultimate) Truth, is a sinner. And the person, who is not certain that Allah alone is the listener and that Allah alone is speaking to him, is outside the category of the muahhideen (who believe in One God), as if he is a liar in his claim to be at the place of Wahdaniat (Unity of Allah). He is alive but he does not possess the reality of life. Making a claim is easy (but to prove it is difficult).

11. And know it well that the acts of obedience, like the daily prayers, payment of poor money (zakat), Haj pilgrimage and others, are sometimes contaminated with riya (hypocrisy), and doubts occur in (respect of) sadaqa . But the zikr of La ilaha illa Llah is recited by a mumin (believer) with perfect sincerity. He does possess sincerity. Hence, sincerity is obligatory for a zakir. If he engages in it without sincerity, he would not continue to be a mumin and he will not escape retribution in the Hereafter. According to Prophet Muhammad (SLM), one, who recites the kalima, La ilaha illa Llah, with sincerity, will enter Paradise without accountability and (divine) punishment.

12. Tustari (RA) has said that he came out of the mosque on a Friday, saw the people and said that many are those who recite La ilaha illa Llah and (very) few are those who recite it with sincerity.

13. It is narrated that Imam Mahdi (AS) has said: there are four kinds of the kalima, Lla ilaha illa Llah: (1) La ilaha illa Llah spoken; (2)La ilaha illa Llah known: (3) La ilaha illa Llah tasted; and (4) La ilaha illa Llah occurred. All the prophets and saints (aulia) have the ranks of the last three kinds of the kalima. That is the Knowledge of Certainty (ilm-al-yaqeen), Certainty after Seeing (ain-al-yaqeen) and Total Certainty (haq-al-yaqeen). The first among these four, 'La ilaha illa Llah spoken* is the quality of the hypocrites, who do not have even a semblance of faith (iman), and how can he, who does not have even a semblance of faith, escape the punishment from Allah? But one, who is a true seeker of Allah, who has changed the direction of the face of his heart away from all that is other than Allah, who has turned it towards Allah, is always engaged with Allah, keeps himself secluded from the world and the people (khalq), and who has the courage to come out of his self, is among those who have been decreed as the faithful.This is Faith (iman).

* The kalima spoken is like a stone in water; known is like a stone in fire; tasted is like a (burning) lamp in fire; and occurred is like an iron shoe (of a horse, etc.,) in fire.

14. O brother! the faithful (mumin) should keep in his mind the meaning of La ilaha illa Llah while reciting it at the stage of La ilaha illa Llah spoken. In other words, as he has become the testifier (qail) of La ilaha illa Llah, he should become the knower (dana) of the kalima, and when he has become the knower (dana) of the kalima, it is permitted for him to become the seer (bina) of the kalima. The person, who becomes the seer of the kalima, is amazed and wrecked(tabahi); he cannot speak, understand and know. Neither knowledge, nor beauty, nor zeal (shauq), nor love (uns) survive.

15. And in the kalima, La ilaha illa Llah, the worshipped god, who is other than Allah, is to be denied. And all those things which are not possible to be proved by wisdom are to be denied.

16. O brother! If you are a lover ('ashiq) and are sincere in your love, do not keep the word in sight, look at the reality of its meaning, so that the distance, long and short, of the path to Unity (tauheed) is eliminated, and it does not leave you hanging in the span of existence when you are observing (shahud). Let it not happen that the meaning recedes, while you are focusing on the word (or letter); and whatever Allah told Prophet Muhammad (SLM), "know La ilaha illa Llah; it is the secret of this meaning." In other words, remove your sight from the word (or letter). That is because the words (or letters) are in the realm of (human) speech and not in the realm of knowledge.

17. O friend ! If you reach the secret of the essence of the meaning of the testification, La ilaha illa Llah, it is permitted for you to reach the stage of revelation (kashf), from the position of the secrets of La-Hu illa Hu.

18. And it is narrated that Imam Mahdi (AS) said if the kalima, La ilaha illa Llah, stays at the heart of a person for as short a period of time as it takes for a grain of green-gram to hit the horn of a cow, and it makes a (feeble) sound, the work of that person is complete (he reaches his destination).

19. It is narrated that Imam Mahdi (AS) said if a spark is thrown into a house full of cotton, and is taken away instantly, it burns just a speck, but if the kalima, La ilaha illa Llah, stays at the heart of a person as long as it took for the spark to burn the speck, it (the kalima) would burn all the loves and affections of things other than Allah in the heart of that person. Alas! Such an incident has never occurred when the kalima stayed at our heart even for such an insignificantly short period, in our long lives. Allah says: "But when the prayer is ended, disperse* in the land in quest of the bounties of Allah: and be ever Allah-conscious that ye may prosper. But (O Prophet! Even before the congregational prayer is ended) attracted by the sight of a passing caravan carrying merchandise or by any amusement, they rush to it, and leave thee standing alone. Say (to such of these); 'Allah hath in reserve (for those truly devoted to Him) what is better than amusement or a mercantile ware; and Allah indeed is the best of sustainers" (S. 62 : 10 AND 11 SAL).

* Disperse in the land. In other words, disperse (or become separated one from the other) and seek Allah's bounties. Seek that thing which is superior (afzal) for you, or seek the hidden knowledge (ilm-e-batin), unity (tawheed), devotoion (zuhd) and trust in Allah (tawakkal). See Tafseer Ibn Abbas.

20. Bandagi Miyan Syed Khundmir (RZ) has said that Allah has called commerce as 'anything ludicrous or jocular' (lahw) in Quran.

21. (Allah has said in Quran:) "Allah is the Light of the heavens and the earth. His light maybe likened to a niche wherein there is a lamp- the lamp encased in glass, the glass shining as a brilliant star. The lamp is lighted from the olive of a blessed tree, the olive tree, neither of the East not of the West, the oil of which shining out of itself even though fire touched it not! Light upon light! Allah guideth whom He will to His Light. (It is in this manner that) Allah explaineth things to men by means of similitudes; for Allah (knoweth the way of explaining) everything. In the houses which Allah hath allowed to be reared that His name may be remembered therein, do men praise Him morn and evening. Men whom neither merchandise* not traffic can beguile from the remembrance of Allah…" (S. 24 : 35 TO 37 SAL). In other words, a seeker of Allah is not beguiled by purchase and sale from the remembrance of Allah (zikr). Prophet Muhammad (SLM) has said that the (zikr) of the kalima, La ilaha illa Llah, grows faith as water grows vegetables.
* It means that if a tarik-e-dunya and seeker of Allah (faqir who has renounced the world) gets something that came to him in the path of Allah and he sells it and buys a thing that he needs, this selling and buying does not beguile him away from the remembrance (zikr) of Allah.

COUPLET:
Earlier there were thousands of thoughts/
(But) now everything has become La ilaha illa Llah.

22. Allah has said: "The fact is that what (evil) they have worked for has left its impression on their hearts! Indeed, they shall be debarred from (beholding the Countenance of) their Lord. Then they shall surely be made to enter Fire" (S. 83 : 14 TO 16 SAL).

COUPLETS:
If you are devotee mystic (arif), protect your breaths /
(So that) the domain of the two worlds (jahan) becomes the property of your single breath.
Every breath which goes out with the age is (so valuable as) a gem/
Whose value is the revenue of both the worlds.
Do not prefer that this treasure is ruined/
Now you will go into the dust with hands empty and without provision (for the journey).
The heart that is not happy with the remembrance of the Lord/
May it not be that it be free of sorrow.
Who can repel his heart from his Friend/
Except the one who has a heart harder than a stone.
Unless you clean with the broom of La/
How can you enter the palace of Illa Llah?

23. Prophet Muhammad (SLM) has said that every thing has a polisher (saiqal) and the polisher of the heart is the zikr of La ilaha illa Llah. And Allah says: "But he who turneth away from remembrance (zikr) of Me, his will be a narrow life, and I shall bring him blind to the assembly on the Day of Resurrection. He will say: 'My Lord! Wherefore hast Thou gathered me (hither) blind, when I was wont to see?' He (Allah) will say: 'So (it must be). Our revelations came unto thee but thou didst forget them. In like manner thou art forgotten this DaY" (S. 24 : 124 TO 126 MMP).

24. The sacred words (kalam-e-qudsi) are: "O son of Adam, devote yourself for My worship, I will fill your breast with opulence and eradicate your poverty. If you do not worship Me, I will fill your hands with (hard) labour (shugal), I will not put an end to your poverty."

25. Proverb: "There is a punishment for everything, and the punishment of love is not remembering the beloved; curse on the life in which there is hardship and in which even one breath goes without remembrance (zikr)."

QUARTETS:
Let not the day come which is spent without the beloved/
(Despite) thousands of pleasures, it is spent in lamenting/
Alas! Alas a thousand times! That a single breath goes without remembering (zikr) you/
Fie upon the life that is spent without the beloved.
O Sa'di, when the meeting with the beloved does not come about/
Spend your life at least with the remembrance of the beloved/
By word of mouth, you show your love for us, while your heart is with others/
Is this called justice? Well done! What a good way of showing friendship!
The life which is mine is not called a life/
He alone is alive who has joined his beloved.

COUPLETS:
Unless you are distressed by your existence/
You are in the net of the self; you are not the bonded servant of Allah.
Granted, you are the soul of all; the world is alive because of you/
But unless you die in the love of your beloved and come back to life, you are not alive.
When you exhale in remembering what is other than Allah,
you are negligent and (as good as ) a dead body/
Nothing except that remembrance (zikr) is the soul of those who engage in remembrance.
For, they die when they are not engaged in remembrance (zikr).

26. Prophet Muhammad (SLM) has said that the breaths of a human being are numbered, and the breath that goes without the remembrance (zikr) of Allah is dead. It is said that during the life, a person takes 24,000 breaths during a day and a night; if one of the breaths goes without the remembrance of Allah, it is dead.

COUPLET:
Do not waste the breath that you now have; do any work/
Make the space of one breath a life eternal.

27. Hence, the attribute of deathliness should not be there in a believer (mumin).

28. Prophet Muhammad (SLM) has said: a mumin is alive in both the worlds (darain).

29. Prophet Muhammad (SLM) has also said that saints (aulia) of Allah do not die; they only shift from one house to another as it were. The attribute of deathliness is the property of the kafirs (infidels), as Allah has said: "Surely, thou cast not make those dead (to reason) pay heed (to the Quran); neither shalt thou make the deaf hear the call, when they decline (to hear); … (S. 27 : 80 SAL). Again Allah has said: "… Thou canst not make those to hear who are (buried) in graves" (S. 35 : 22 AYA)

30. It is obvious from the word of Allah and His Prophet that if one breath goes without remembrance (zikr) of Allah, the (person concerned) is (deemed to be) dead, and (he) can be called negligent (ghafil), as Allah has said: "And remember the Lord within thyself, morn and evening, in awe and humility; and (if thou art to mutter anything in praise of Allah, do it) in a subdued tone and be not unheedful of Him" (S. 7 : 205 SAL)

31. Sayeed bin Abdullah (RA) has said that there is no person who has missed zikr in one of his breaths and he is not negligent (ghafil). Hence, negligence (ghaflat) is not an attribute of a mumin. And wherever Allah has mentioned negligence, (He has mentioned it) in respect of the infidels. Indeed, negligence is the attribute of the infidels. Allah has told Prophet Muhammad Mustafa (SLM): "Be not unheedful of Him." Then, how can it be proper for us that we are unheedful of Him. Where there is negligence (ghaflat), where is the attribute of belief (iman)? Hence, this negligence will reach us into the Hell, as Allah has said: "How many men and jinn are there not whom We have marked out for Hell-they who possess minds but refuse to understand, who possess eyes but refuse to see (what is good for them ), and who possess ears and yet hearten not (to truth). They are just like brutes or animals and indeed worse than these. It is people such as these who are lost to themselves" (S. 7 : 179 SAL). And there are many Quranic Verses in respect of negligence and heedlessness (ghaflat). And Allah has mentioned in particular both timings (morning and evening) and said that the whole day and the whole night are meant by 'both timings.'

32. It is narrated that Imam Mahdi (AS) has said that one period of time is the King of the night and the other is the King of the day. According to the word of Imam Mahdi (AS), he, who wastes these two occasions, is not a faqir of the religion (deen) of Allah. Hence, it is known by the word of Allah, Prophet Muhammad (SLM) and Imam Mahdi (AS) that there is no salvation (najat) from Hell without abundant remembrance (zikr) of Allah, as Allah has said: "… And remember (zikr) Allah much; haply you may thrive or succeed" (S. 62 : 10 AMD). Hence, the person who does not disperse after every prayer (namaz), does not search for graciousness (fazl) in the land of Allah, in other words, does not seek the vision (binai) of Allah and does not remember (zikr) Allah in abundance, verily, he would not escape Allah's retribution. And two persons sitting after the namaz, engaged in useless conversation, violate the word of Allah, His Prophet and Imam Mahdi (AS).

33. It is narrated that Imam Mahdi (AS) has decreed the zikr of five pahr (fifteen hours) a day as abundant remembrance (zikr-e-kaseer). He has fixed the timings of zikr-e-kaseer from early morning till around half past ten in the morning and from after Zuhr prayers till 'Isha prayers, so that the day and night are not wasted.

34. He has also said that zikr-e-qalil is the attribute of hypocrites. Allah has said: "Verily the hypocrites would beguile Allah, whereas it is He Who beguiles them and when they stand up to prayer, they stand up languidly, making a show to the people, and they remember Allah but little" (S. 4 : 142 AMD)

35. Imam Mahdi (AS) has said that the zikr (remembrance of Allah) for three pahr (nine hours) is zikr-e-qalil (scarce remembrance) and zikr for four pahr (twelve hours) as the zikr of those who assign partners to Allah (mushrikeen), that is, they spend twelve hours in the zikr of Allah and the remaining twelve hours in remembrance of things other than Allah. In other words, they hold the friendship of Allah and Satan on an equal footing, as Allah has said: "Yet there are some people who choose, from those beside Allah, compeers for Him and love them with the love due to Allah; while with the faithful, their most intense love is for Allah alone…" (S. 2 : 165 SAL). Hence, the more the love for one, the more the one is remembered.

36. Prophet Muhammad (SLM) has said the more the love for a thing, the more its remembrance. Allah has said: "Whenever the name of Allah alone is mentioned, the hearts of those who do not believe in the Hereafter feel disgust; but when their duties are mentioned, they feel joy" (S. 39 : 45 SAL).

37. We (the author) have not heard from any migrant-companion (of Imam Mahdi (AS)) nor from Bandagi Miyan Syed Khundmir (RZ) or anybody else that this hypocrisy is gradable (maratibi). Some people say that this hypocrisy is gradable and they try to give a different interpretation (taveel) to the words of Imam Mahdi (AS) to suit their own condition, even though they (these meanings) are not in the sayings of Imam Mahdi (AS).

38. It is narrated that in Bhelot, Bandagi Miran Syed Mahmood (RZ) used to call a congregation (ijma) to draw up a document (mahzar) once a week or a fortnight. When this mahzar was drawn up, there were a majority of migrant-companions of Imam Mahdi (AS), like Bandagi Mirah Syed Mahmood (RZ), Bandagi Miyan Shah Dilawar (RZ), Miyan Malik Ma'roof (RZ), Miyan Larh Imam (RZ), Miyan Syed Salamullah (RZ) and a number of migrant- companions and some seekers of Allah. Bandagi Miran Syed Mahmood (RZ) addressed each and every migrant-companion by name severally, and said: "This servant (of Allah) is a younger brother among you. Please explain whatever you have learned from Imam Mahdi (AS)." At this, all the migrant-companions (of Imam Mahdi (AS)) said: "Your Eminence may kindly explain." This conversation was repeated many times. (At last) Bandagi Miran Syed Mahmood (RZ) said: "Imam Mahdi (AS) has enjoined: 'Remember (zikr) Allah profusely (kaseer),' and asked: 'In what order the zikr-e-kaseer has to be practised?" Again the migrant-companions said: "Your Eminence may kindly explain." Then Miran Syed Mahmood (RZ) explained: "(The zikr has to be performed) in this order: from early morning till (about) half past ten (in the morning), they should be in their rooms (hujras) engaged in remembrance of Allah, and no two persons should sit together (for idle talk). From Zuhr prayers to Asr prayers they should be engaged in the remembrance (of Allah); from Asr to the Maghrib prayers they should listen to the explanation (of the meaning) of Quran and, finally from the Maghrib prayers to the 'Isha prayers they should remain in the remembrance of Allah. If somebody were to come out of his room before half past ten in the morning, his room should be torn to pieces and he should be expelled from the daira, even if such a person is me." All migrant-companions agreed to the explanation of Bandagi Miran Syed Mahmood (RZ).

39. The next day, Bandagi Miran Syed Mahmood (RZ) sat hidden in the room (hujra) of Miyan Khund Shaikh (RZ) to see if any of the brothers came out of their rooms before the deadline (of around half past ten in the morning). After some time, one of the migrant-companions of Imam Mahdi (AS) slowly (and surreptitiously) came out of his room. Miran Syed Mahmood (RZ) saw him and asked Miyan Khund Shaikh (RZ) to get hold o` (is hand and bring him. Miyan Khund Shaikh (RZ) caught hold of the hand of brother and said: "Come. Bandagi Miran Syed Mahmood (RZ) has called you." The brother asked: "Where is Miran (RZ) ?" Miyan Khund Shaikh (RZ) said: "He is sitting in my room." The brother placed his two fingers on his lips and said: "(Please) do not take me to Miran (RZ)." But Miyan Khund Shaikh (RZ) insistently brought the brother to Miran (RZ). Miran Syed Mahmood (RZ) asked the brother: "What had we and all the brothers agreed upon (the previous day)9" The brother said: "Miranjeo (AS), yesterday I had kept some firewood at a place. Fearing that somebody might take it away, I came out hastily." Miran Syed Mahmood (RZ) said: "Go back (to your room). Nobody would take away your firewood." This is the benefit of (being in ) a group (jamiat) and this is what is called the consensus of the jamiat (of Allah).

40. In the winter, Imam Mahdi (AS) set out for the morning prayers, and went to the room of Miyan Amin Muhammad and Miyan Yusuf (RZ), where there was an oven (tanwr) which was hot. He saw that bread was being baked. The Imam said: "Miyan Amin Muhammad and Miyan Yusuf (RZ), this is not your job to bake bread at this hour." They replied: "Miranjeo (AS), the oven was hot, and, therefore, the bread was being baked." Imam Mahdi (AS) said "It should not be baked at this time."

41. Hence, Imam Mahdi's effort was that the brothers should remain in Allah's remembrance day and night, no two persons should sit together and indulge in worldly talk. He even asked the beginners to a void reading Quran and said that the heart became negligent (ghafil).

42. It should be known that useless talk was extremely bad. All that, which does not have a purpose of religion and is not intended to offer a remedy for the religious shortcomings (among persons) was useless (fuzul). Only such work and deed, that is for Allah, is not useless, as Allah has said: "Say, 'My prayer and my sacrifice and my life and my death are all for Allah, the Lord of all domains of existence. He hath no partner (whatsoever). Thus I have been commanded to affirm and I am the first of those who have bowed to the command" (S. 6 : 162 and 163 SAL). (However, AMD translates, the last part of the last sentence as: "I am the first of the Muslims.").

43. Know that a person's engaging into meaningless work is the sign of his turning his face away from Allah. If even a moment of his life is spent in useless work, he would be in loss and his sorrow will be intensified. If a person crosses his fortieth year and finds that his evil deeds over-weigh his good deeds, he should be prepared to burn in Hell. And the person, whom Allah has made to cross his sixtieth year of life, has become invalid (ma'zur) at that age. Hence, we should ponder over (things). Our claim is that we have given up all things and (His) creatures (khalaiq) too. Even after this, we are not inclined to do (good) deeds and we do not engage ourselves in the remembrance of Allah. If we waste our life in useless work, we would get neither this world nor the Hereafter, as Allah has said: "…They lose both this world and the Hereafter: That is loss for all to see!" (S. 22 : 11 AYA)

COUPLET:
Nothing of our objective (maqsood) could we understand/Neither did we achieve this world nor the religion; we were useless.
Allah says:"…Remember Allah, standing and sitting and reclining; and when your feel secure, perform the regular prayer, indeed the faithful are enjoined prayer at stated hours" (S. 4 : 103 SAL). Hence, the remembrance of Allah (zikr) is a perpetual obligation. If a person does not perform the perpetual obligation, his periodical obligations would not be accepted (by Allah). For the beginner, reciting La ilaha illa Llah is very important and this is strong and hidden (qawi and khafi). The condition is the denial and assertion. By La ilaha illa Llah, one should banish (nafi) all thoughts, good or bad, and assert (sabit) Allah and maintain presence of heart (mind).

44. Prophet Muhammad (SLM) has said that whoever does not perform perpetual obligation (farz-e-daimi), his periodical obligation (farz-e-muwaqqat) will not be accepted. The remembrance of Allah as a perpetual obligation is not abrogated in any way, because it is not subject to any condition. This also shows that remembrance of Allah is the most important among all the obligations. Allah has said: "Recite that which hath been inspired in thee of the Scripture (Book), and establish worship. Lo! worship preserveth from lewdness and iniquity, but verily remembrance of Allah is more important. And Allah knoweth what ye do" (S. 29 : 45 MMP)

45. In this Quranic Verse, the word 'fahsha'(lewdness) refers to the bad manners pertaining to the human body and the word 'walmunkar' refers to the bad morals pertaining to the subliminal self (batin). But remembrance of Allah is more important in its effect and in purifying of the soul (nafas), than the prayer (namaz) which is the particular (makhsoos). Hence, know O friend, that without perpetual remembrance of Allah, one would not achieve the purification of soul and solitude and individuality (tafrid-o-tajrid) and the heart will not get rid of confusion (tafriqa) and attain peace of mind (heart). He will not come out of the satanic doubts and evil suggestions and desires and lust. Hence, it is necessary that one should perpetuate the remembrance of Allah so that no time or situation goes without it, whether it is going and coming, eating or sleeping and talking and listening. One should be very careful in all his actions so that time is not wasted in useless activities. One should be careful so that (even one) breath does not go without remembrance or in negligence. It is the duty of the seeker of Allah that not even one moment goes without the remembrance of Allah. Hence, Prophet Muhammad (SLM) has said that the breath which goes without the remembrance of Allah is dead (murda). The Prophet has also said that a person, who claims he has love and devotion for Allah and forgets remembering Him even for a moment, is a liar and is a slanderer of Allah. He who slanders Allah is a kafir (infidel).

46. Imam Mahdi (AS) has said:
Every person who is negligent of the remembrance of Allah even for a moment,/
At the moment, he is an infidel, but his infidelity is hidden/
If he is always neglectful/
The door of Islam is closed on him.

47. Imam Mahdi (AS) has said that it is necessary for a seeker of Allah to remove all the rubbish of what is other than Allah, from his heart, as is mentioned in the following:

MASNAVI:
Be a protector of the heart in every situation/
So that a thief does not have the power to sneak in there/
Understand that every thought of what is other than Allah is a thief/
And consider this exercise as an obligation for the mumineen/
Perish the wealth of your existence into the remembrance of La ilaha/
So that you gain entry into the house of the domain of the King (that is, the position of nearness to Allah)/
The remembrance of La is such that it tears down the veil of what is other than him (his self)/
It leads you from mortality (fana) to immortality (baqa)
On every particle of what is other than Allah and which you have made your desired (object)/
Cross on it your sword of La*, because it has become your deity.

* La give you salvation from your self (khudi) and institutes your close friendship with Allah.

48. Hence Imam Mahdi (AS) has enjoined upon us to reject (nafi) every thought of what is other than Allah. But our condition is that we do not remember Allah even for a moment. What would happen to us? And what face would we show to Imam Mahdi (AS) (in the Hereafter).

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