implanted in his soul. So this is a form of concentration on God and divorcingyourself from the world and even divorcing yourself from your own being, fromyour own self.To say it with a loud voice, is a form of concentration which is done in thebeginning, because to collect thoughts in the beginning is difficult. It is easier to concentrate one"s thoughts by sound because sound also is absorbing andyour body is also engaged in something, otherwise your body might distractyou in some way, so here it itself is engaged in your spiritual activity. Later onwhen the thought of Allah is implanted so much in a person"s heart that itdoes not require to speak it aloud then you can simply say it inwardly. You canuse the word, but inwardly, just as you can say something in your heart. Thatis called Zik-e-qalbi. That is the Zikr of the heart. Then simply the pure thoughtof God without even taking His name. Just to think of His being is calledMuraqiba. That is to say remembrance. Zikr means remembrance.Remembrance without words - simply remembering the Being Himself. That isthe remembrance for which neither the outward word nor the inner is required.So these are the three stages which are done simultaneously or successivelyor as the occasion demands. The idea is to turn one’s heart and soul so muchtowards God and wait till He responds by giving out His light, filling that soulwith His light, as much as it can receive. The Sufis have always used thissymbol of a mirror, that you should make your heart and soul like a mirror. Godis like the sun, always reflecting. It is already there giving out light. If you arein a room where the sun does not enter and if there is a small window thenyou can by putting a mirror to it, see it within the room. Something in thatrespect, if you are making your heart into a mirror then it will reflect God, thatis the aim.In the previous ages mirror was even a better symbol than it is today becausethey used to polish an iron plate. That used to be an art in those days. Theyused to polish it so much that it became a mirror. So in those days they usedto say that you are like raw iron now and if you polish yourself then it willbecome a mirror, then that will reflect the light of God. Turn your iron into amirror by polishing by Zikr and the thought of God. Now of course the mirrorsare of a different kind but we can say that make your heart like a mirror sothat it can reflect the light of God or the face of God - reflection of Hisessence and attributes.
How He is in Himself and how He displays himself in His attributes. That reflection comes from God in all those dealings and affections that follow; like love of Him and trusting Him and subservience to Him and humility towards Him and so forth. The many aspects of one"s relationship with God, the secret or hidden relationship comes out of these facets of reflections of God.
Then, so to speak, man becomes a mirror of God.Just as when someone asked Hazrat Aisha (Radial llahu anha) about the