He only gives it according to his condition in his saying, “If he mentions me to himself, I mention him to myself,” the hadith. For this reason, the sect preferred to mention the word “God” alone or its pronoun without restriction. They did not mean a word without bringing to mind what the named person deserves. In this sense, mentioning the Truth, His servant, is a general name for all the appropriate virtues. With it, which is in the encounter with the servant’s remembrance of his Lord by the name God, so the remembrance is from the servant with conjuration, and the remembrance is from the truth with presence, for we are witnesses to it and we know it, and it is for us known, not witnessed. This is why it is ours to invoke it and it is His presence. The scholars conjure it with memory power, and the common people conjure it with imaginative power, and among the servants of God who are knowledgeable about God are those who conjure it. In the two powers, he conjures it, in the mem

Then God did not describe anything with abundance except remembrance, and He did not command abundance of anything except from remembrance. He said, “And males and females who remember God abundantly,” and He said, “Remember God abundantly,” and remembrance never came except by the name God specifically, devoid of restriction. He said, “So remember God,” and he did not say such-and-such, and he said. And for the remembrance of God is great, and he did not say such-and-such, and he said, “Remember God in a number of days,” and he did not say such-and-such, and he said, “Remember the name of God over it,” and he did not say such-and-such, and he said, “Eat from what the name of God was mentioned over it,” and he did not say such-and-such.

And he, may God bless him and grant him peace, said, “The Hour will not come until there is no one left on the face of the earth who says, ‘God, God.’

He did not restrict it to anything additional to this wording, because he mentioned the special ones among His servants through whom God preserves the world of this world and every home they reside in.” In it, if there is not one of them left in this world, there is no reason left for the world to preserve it for God’s sake, so it will disappear and be destroyed. How many people who say God will remain at that time? But what is the one who remembers by recalling what we mentioned? For this reason, the word is not considered without recall. And if you mention your Lord in the Qur’an alone, they turn away. Out of aversion because they did not hear the mention of their partners, and their hearts were disgusted with this despite their knowledge that they were the ones who created them as gods, and for this reason He said, “Name

No one leaves the remembrance except those who witness it*** and no one who does not remember it witnesses it

I was confused about my matter and in it, so where is *** the right between them in kind so I prefer it

As soon as I mentioned you, knowledge appeared for me *** so when I see it At the time, He conceals it.

So I continue to witness it with conditions *** and I still remember it with breaths

And the notables still bear witness to me *** And with the names he still appears

Know, may God grant you success, that dhikr is better than abandoning it, for abandoning it is only from witnesses, and witnesses cannot be absolute, and dhikr has absolute meaning, but the dhikr that we mentioned is not dhikr by praising God, glorifying God, and other restricted dhikr, so if the abandonment of dhikr was not from witnesses, we would see if there was a reason. Leaving it out is something that requires generality, so it is judged equally, and the circumstances are undoubtedly restricted, even if the generality is a restriction because it has been distinguished from the restricted one and applies to the restricted things, whatever I said and in the same way that it is distinguished, then it has been limited to what we distinguish by, for absoluteness is a restriction and the greatest thing in which it is said is that it is unknown and not known, so what departs from this description is beyond the restriction. Because it has been distinguished from the known

In every case, there is nothing then except that it is restricted, and what then is in what is not then except that it is restricted, so nothingness is what is not then and is distinct from existence, and existence is distinct from nothingness, so there is nothing known or unknown except that it is distinct, so the restriction has the ruling, and what remains is only a differentiated restriction. The above is a restriction in Absolutely, which means remembrance of God, ignorance of Him, and confusion about Him .

Abandoning remembrance is more worthy of witnessing*** so remembering God is more worthy of existence

So be If you wish, be in the presence of witnesses *** and be, if you wish, in the virtue of existence