Savāmiʿ-i dhikr are the spiritual states (ḥāl) and stations (maqām) that protect the people of dhikr (dhikr ehli) from things other than what they are remembering, and enable them to focus all their spiritual aspiration (himma) upon the object of remembrance. (Kāshānī, 141; Jāmiʿ, 88)
(See also: dhikr/adhkār)
savārif! ,e ) (deficiencies; neglect)
Savārif (obstacles and things that divert one from the path) are deficiencies (kusūr) or neglect (taqsīr). Kusūr is an illness that prevents one from spiritual wayfaring (sulūk), or a necessary occupation for providing the livelihood of one’s nafs (lower self), family, and those for whom one is responsible. Such a person is considered excused and is not blamed for this. However, such a person is deprived of the summit of perfection (kamāl). There is no remedy for removing these obstacles except to seek refuge in Allah the Exalted.
Taqsīr, on the other hand, is divided into two: ignorance (jahl) and predominance of passion (shahwa). Ignorance is not knowing the benefits related to the Hereafter, their value, and that the wealth of the world (dunyā) is insignificant and worthless in comparison (nisba) to the Hereafter.
There are two degrees of ignorance: The first arises from heedlessness (ghafla) and not encountering a spiritual guide (murshid) who can awaken one. Its remedy is easy. For this, it is necessary that in every region there be scholars and preachers who will awaken people from their heedlessness and direct them from the world to the Hereafter, and who possess spiritual force (sawla). However, not in the manner of many preachers of our time, for their style has emboldened people to commit sins and caused the religion to be seen as insignificant in their eyes.
The second degree of ignorance is the belief that happiness lies in worldly pleasures (ladhdhāt), in holding authority, that the Hereafter does not truly exist, or—that regardless of one’s actions, for every believer (muʾmin)—it is sufficient to have only iman (faith), or that Allah’s being Generous and Merciful will ensure His forgiveness, or that one does not possess any deficiency of the kind found in the disobedient, and that one’s shortcomings do not prevent one from receiving mercy. (Mīzān, 82)