Invoking that reality

Sufism makes of invocation, which is dhikr in the strict and narrow sense of the term, the central instrument of its method... To understand the scope of this method we must recall that, according to the revealed expression, the world was created by the Speech of God, and this indicates a real analogy between the Univeral Spirit (ar-Ruh) and speech. In invocation the ontological character of the ritual act is very directly expressed: here the simple enunciation of the Divine Name, analogous to the primordial and limitless 'enunciation' of Being, is the symbol of a state or an undifferentiated knowledge superior to mere rational 'knowing'.

The Divine Name, revealed by God Himself, implies a Divine Presence which becomes operative to the extent that the Name takes possession of the mind of him who invokes It. Man cannot concentrate directly on the Infinite, but, by concentrating on the symbol of the Infinite, attains to the Infinite Itself. When the individual subject is identified with the Name to the point where every mental projection has been absorbed by the form of the Name, the Divine Essence of the Name manifests spontaneously, for this sacred form leads to nothing outside itself; it has no positive relationship except with its Essence and finally its limits are dissolved in that Essence. Thus union with the Divine Name becomes Union (al-wasl) with God Himself.
(pp. 100-101)

Some Sayings of the Prophet (hadith) which support the invocation of the Name:

It is in pronouncing Thy Name that I must die and live.

There is a means for polishing everything which removes rust; what polishes the heart is the invocation of God, and no action puts so far off the chastisement of God as this invocation. The companions said: Is not fighting against infidels like unto it? He replied: No: not even if you fight on till your sword is broken.

Never do men gather together to invoke (or: to remember) God without their being surrounded by angels, without the Divine Favour covering them, without Peace descending on them and without God remembering them with those who surround Him.

The solitaries shall be first. They asked: Who are the solitaries (al-mufridun)? And he replied: Those who invoke much.

A Beduin came to the Prophet and asked: Who is the best among men? The Prophet answered: Blessed is that person whose life is long and his actions good. The Beduin said: O Prophet! What is the best and the best rewarded of actions? He replied: The best of actions is this: to separate yourself from the world and to die while your tongue is moist with repeating the Name of God.

A man said: O Prophet of God, truly the laws of Islam are many. Tell me a thing by which I can obtain the rewards. The Prophet answered: Let your tongue be ever moist with mentioning God.

(pp. 102-103)

Some verses of the Qur'an which support the invocation of the Name:

'Remember Me and I will remember you...' or 'Mention Me and I will mention you...'
(2:152)

Invoke you Lord with humility and in secret... And invoke Him with fear and desire...
(7:55-56)

To God belong the Fairest Names: invoke Him by them.
(7:180)

Those who believe and whose hearts rest in security in the recollection (or: invocation) of God; Verily is it not through the recollection of God that their hearts find rest in security?
(8:28)

Say Call on Allah or call on Ar-Rahman; in whatever manner ye invoke Him, His are the most beautiful Names.
(17:110)

In the Messenger of God ye have a beautiful example of him whose hope is in God and the Last Day and who invokes God much.
(33:21)

O ye who believe! invoke God with a frequent invocation (dhikran kathira)
(33:41)

And call on God with a pure heart...
(40:14)

Your Lord has said: Call Me and I will answer you...
(40:60)

Call on (or: Remember) the Name of thy Lord and consecrate thyself to Him with (perfect) consecration
(63:8)

Happy is he who purifies himself and invokes the Name of his Lord and prayeth
(87:14-15)

(pp. 101-102)

©1999 by Deb Platt