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■ Diagram of the Sufi science of Dhikr
al-Nafas (Remembrance with Breath),

This diagram illustrating how the Heart, intellect, and Divine Names interact through inhalation (“هو – Hu”) and exhalation (“الله – Allah”).

It shows how zikr, synchronized with breath, purifies the heart, illuminates the mind, and connects the seeker to the higher realities of ma‘rifa (gnosis).

1. The Entry: Inhalation with “هو – Hu”

• The seeker inhales with the remembrance of “هو” (He), affirming the Divine Essence beyond attributes and forms. This “Hu” enters the chest and Heart.

• Sayyidunā Imam ʿAlī ع Said:

“I do not worship a Lord I do not see. But eyes cannot see Him; hearts see Him through the realities of faith.”

Thus, breathing “Hu” is a turning of the Heart
to witness Allah in His transcendence.

2. The Heart: Processing the Name “Allah”

• Inside the Heart, the inhaled “هو” merges with the manifest “الله”, forming the cycle of Divine remembrance.

• Imām al-Junayd ق Said:

“The Sufi is the one whose Heart is with Allah, while his body is among people.”

Here, the Heart becomes the furnace of remembrance, constantly burning with “Allah”.

3. The Circulation of Dhikr – خروج (Exhalation)

• On exhalation, the Name “الله” is breathed out, returning the zikr into the world. The breath now carries the fragrance of remembrance.

• Shaykh Abū Yazīd al-Bistāmī ق Said:

“When Allah loves a servant, He makes every breath of that servant remembrance, and every glance a witnessing.”

The diagram shows this circulation: Hu → Heart → Allah → Breath.

4. The Intellect (‘Aql) and Ma‘rifa

• Above the Heart, the intellect (‘aql) receives light (nūr al-ma‘rifa – the light of gnosis).

• Imām al-Ghazālī ق Said:

“The Heart is like a mirror, and dhikr is its polish. When it is polished, it reflects the
light of the Divine.”

Here, the intellect is not the rational faculty alone, but the qalb’s intellect the inner eye of the soul that receives Divine unveiling (kashf).

5. The Higher Light – Nūr al-Ma‘rifa wa Nūr al-Īmān

• At the top of the diagram shines the light of īmān (faith) and ma‘rifa (gnosis). This is the fruit of zikr al-nafas: the Seeker’s Heart and mind are illuminated by Divine knowledge.

• Shaykh Ibn ʿAṭā’Allāh al-Iskandarī ق Said:

“The lights of gnosis are poured into the Hearts in proportion to the sincerity of their dhikr.”

This light is not acquired but gifted flowing
as karam makrifat (the generosity of gnosis).

6. The Cycle of Breath and Heart

• The cycle shown is continuous: inhaling “هو”, processing in the Heart as “الله”, and exhaling “الله”, then returning again to “هو”.

• This aligns with the teaching of Shaykh
ʿAbd al-Qādir al-Jīlānī ق:

“The breaths of the gnostic are pearls.
Do not waste a single one without Allah.”

Each breath is sanctified and turned into a
step toward Allah.

This diagram reveals the hidden function of the breath in Sufi practice: to make every inhalation and exhalation a remembrance.

The qalb (Heart) and ‘aql (intellect) become purified channels for the Names of Allah, generating nūr al-īmān and nūr al-ma‘rifa.

The Awliya remind us that the one who
aligns his breathing with the Divine Name
lives constantly in Almighty Allah’s presence
so that, as Mawlana Rūmī ق Said:

“There is a polish for everything that takes away rust; and the polish of the Heart is dhikr of Allah.”

Bahira was a monk in the time of the Messenger of Allah ﷺ who spent his days and nights in worship. When Rasulallah ﷺ was 12 years old, he went to Shaam with his uncle Abu Talib (Rehmatullah).

When Bahira saw the Prophet ﷺ he did something that he had never done. He left his area of worship, took hold of the Prophet’s ﷺ hand and said, 

‘This is the master of man and jinn! This is the Messenger of the Lord of the worlds!”

The elderly of Quraysh asked him how he knew so he said,

‘When you people came along from the road, not a rock nor a tree was left, except that it prostrated, and they do not prostrate except for a Prophet. And I can recognise him by the seal of the Prophethood which is below his shoulder blade, like an apple.’

He then invited them for a meal and saw the clouds shading the Prophet ﷺ whilst he walked and the shade of trees turning towards him to keep him cool.

After this meeting, the monk told Abu Talib (Rehmatullah) to send Rasulallah ﷺ back to Makkah because the Romans would surely try to kill him out of jealousy.

Our birth was not like his blessed birth. Our childhood was not like his blessed childhood. And our life was not like his blessed life. His greatness is beyond all comprehension. Peace and blessings be upon our Master Muhammad ﷺ.