Prayer is a term in which novices find the whole way to God, from beginning to end, and in which their stations (_maqámát_) are revealed. Thus, for novices, purification takes the place of repentance, and dependence on a spiritual director takes the place of ascertaining the _qibla_, and standing in prayer takes the place of self-mortification, and reciting the Koran takes the place of inward meditation (_dhikr_), and bowing the head takes the place of humility, and prostration takes the place of self-knowledge, and profession of faith takes the place of intimacy (_uns_), and salutation takes the place of detachment from the world and escape from the bondage of “stations”. Hence, when the Apostle became divested of all feelings of delight (_mashárib_) in complete bewilderment, he used to say: “O Bilál, comfort us by the call to prayer.” The Ṣúfí Shaykhs have discussed this matter and each of them occupies a position of his own. Some hold that prayer is a means of obtaining “presence” with God (_ḥudúr_), and others regard it as a means of obtaining “absence” (_ghaybat_); some who have been “absent” become “present” in prayer, while others who have been “present” become “absent”. Similarly, in the next world where God is seen, some, who are “absent”, when they see God shall become “present”, and _vice versâ_. I, `Alí b. `Uthmán al-Jullábí, assert that prayer is a Divine command and is not a means of obtaining either “presence” or “absence”, because a Divine command is not a means to anything. The cause of “presence” is “presence” itself, and the cause of “absence” is “absence” itself. If prayer were the cause or means of “presence”, it could be performed only by one who was “present”, and if it were the cause of “absence”, one who was “absent” would necessarily become “present” by neglecting to perform it. But inasmuch as it must be performed by all, whether they be “present” or “absent”, prayer is sovereign in its essence and independent.