Dhikr

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Dhikr (Arabic: ذِكْر, /ðɪkr/, also spelled Zikr, Thikr, Zekr,^[1] or Zikar,^[2][3] literally meaning "remembrance, reminder"^[4] or "mention")^[5] is a form of Islamic meditation in which phrases or prayers are repeatedly chanted in order to remember God.^[4][6] It plays a central role in Sufi Islam,^[7] and each Sufi order has usually adopted a specific dhikr, typically accompanied by specific posture, breathing, and movement.^[8] In Sufi Islam, dhikr refers to both the act of this remembrance as well as the prayers used in these acts of remembrance.^[4] Dhikr can be performed in solitude or as a collective group.^[8] It can be counted on a set of prayer beads (Misbaha مِسْبَحَة)^[4] or through the fingers of the hand. A person who recites the Dhikr is called a Dhakir (ذَاكِر, [ðaːkɪr]), literally "he who remembers."^[5] The content of the prayers includes the names of God, or a dua (prayer of supplication) taken from the hadiths or the Quran.

Allah as having been written on the disciple's heart

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Importance[]

There are several verses in the Quran that emphasize the importance of remembering the will of God by saying phrases such as "God willing" "God knows best," and "If it is your will.' This is the basis for dhikr. Surah al-Kahf (18), Ayah 24 states a person who forgets to say, "God willing", should immediately remember God by saying, "Maybe my Lord will guide me to [something] more akin to rectitude than this."^[9] Other verses include Surah al-Ahzab (33), Ayah 41, "O you who have faith! Remember Allah with frequent remembrance",^[10] and Surah ar-Ra'd (13), Ayah 28, "those who have faith, and whose hearts find rest in the remembrance of Allah.' Look! The hearts find rest in Allah's remembrance!"^[11]

Muslims believe dhikr is one of the best ways to enter the higher level of Heaven and to glorify the Monotheistic Oneness of God.^[12]

To Sufis, dhikr is seen as a way to gain spiritual enlightenment and achieve union (visal) or annihilation (fana) in God. All Muslim sects endorse individual rosaries as a method of meditation, the goal of which is to obtain a feeling of peace, separation from worldly values (dunya), and, in general, strengthen Iman (faith).^{[citation needed]}

Common types[]

Phrases and expressions[]

There are numerous conventional phrases and expressions invoking God.

Quran as Dhikr[]

Reciting the Quran sincerely is also considered a kind of Dhikr. For example:

• Reciting Surah al-Ikhlas (112) is equal to one-third of the Quran.^[19]
• Reciting Surah al-Ikhlas (112) 10 times gives a palace in Heaven.^[20]
• Reciting Surah al-Kafirun (109) is equal to one-fourth of the Quran. ^[21]
• Reciting Surah an-Nasr (110) is equal to one-fourth of the Quran.^[22]
• Reciting Surah az-Zalzalah (99) is equal to half of the Quran.^[23][24]

Hadiths mentioning virtues[]

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"Shall I tell you about the best of deeds, the most pure in the Sight of your Lord, about the one that is of the highest order and is far better for you than spending gold and silver, even better for you than meeting your enemies in the battlefield where you strike at their necks and they at yours?" The companions replied, "Yes, O Messenger ﷺ of Allah!" He replied, "Remembrance of Allah ﷻ".

— at-Tirmidhi

"People will not sit in an assembly in which they remember Allah ﷻ without the angels surrounding them, mercy covering them, and Allah ﷻ Mentioning them among those who are with Him"

— narrated by Abu Hurairah, Sahih Muslim

“There is nothing that is a greater cause of salvation from the punishment of Allah than the remembrance of Allah"

— Narrated by Mu’adh ibn Jabal, Sunan At-Tirmidhi, Book of Supplications

Hadhrat Mu`adh ibn Jabal said that the Prophet ﷺ also said: "The People of Paradise will not regret except one thing alone: the hour that passed them by and in which they made no remembrance of Allah ﷻ."

— Narrated by Bayhaqi, Shu`ab al-iman

It is mentioned in hadith that where people are oblivious to dhikir, remembrance of Allah is like being steadfast in jihad when others are running away (Targhib, p. 193, vol. 3 ref. Bazar and Tibrani).

The Islamic Prophet Muhammad is reported to have taught his daughter Fatimah bint Rasul Allah a special manner of Dhikr which is known as the "Tasbih of Fatimah". This consists of:

1. 33 repetitions of subḥāna -llahⁱ (سُبْحَانَ ٱللَّٰهِ), meaning "Glorified is God". This saying is known as Tasbih (تَسْبِيح).
2. 33 repetitions of al-ḥamdu lillāhⁱ (ٱلْحَمْدُ لِلَّٰهِ), meaning "All Praise belongs to God". This saying is known as Tahmid (تَحْمِيد).
3. 34 repetitions of ʾallāhu ʾakbar^u (ٱللَّٰهُ أَكْبَرُ), meaning "God is Greater [than everything]". This saying is known as Takbir (تَكْبِير).

The Shia way of doing the Tasbih of Fatimah is:

1. 34 repetitions of ʾallāhu ʾakbar^u (ٱللَّٰهُ أَكْبَرُ), meaning "God is Greater [than everything]". This saying is known as Takbir (تَكْبِير).
2. 33 repetitions of al-ḥamdu lillāhⁱ (ٱلْحَمْدُ لِلَّٰهِ), meaning "All Praise belongs to God". This saying is known as Tahmid (تَحْمِيد).
3. 33 repetitions of subḥāna -llahⁱ (سُبْحَانَ ٱللَّٰهِ), meaning "Glorified is God". This saying is known as Tasbih (تَسْبِيح).
4. Saying one time at the end: La ilaha il Allah (There is no god but Allah).

Prayer beads[]

Known also as Tasbih, these are usually Misbaha (prayer beads) upon a string, 33, 99, or 100 in number, which correspond to the names of God in Islam and other recitations. The beads are used to keep track of the number of recitations that make up the dhikr.^[25]

When the dhikr involves the repetition of particular phrases a specific number of times, the beads are used to keep track so that the person performing dhikr can turn all of their focus on what is actually being said - as it can become difficult to concentrate simultaneously on the number and phrasing when one is doing so a substantial number of times.

In the United States, Muslim inmates are allowed to utilize prayer beads for therapeutic effects.^[26] In Alameen v. Coughlin, 892 F. Supp. 440 (E.D.N.Y 1995), Imam Hamzah S. Alameen, a/k/a Gilbert Henry, and Robert Golden brought suit against Thomas A. Coughlin III, etc., et alia (Head of the Department of Corrections) in the State of New York pursuant to 42 USC Section 1983.^[27] The plaintiffs argued that prisoners have a First Amendment Constitutional right to pursue Islamic healing therapy called KASM (قاسَمَهُ | qaasama | taking an oath ) which uses prayer beads. The rosary of oaths, which Alameen developed, was used to successfully rehabilitate inmates suffering from co-occurring mental health challenges and substance abuse issues during the 1990s. All people, including Muslims and Catholics, were allowed to use prayer beads inside prisons, lest their freedom of religion be violated when the prison administration forbade their possession as contraband in the penal system. The practice of carrying prayer beads became controversial when gang-members began carrying specific colors of prayer beads to identify themselves.

Dhakir[]

A group of Iranian Maddahs/Dhakirs, in a gathering

A "dhakir" (ذَاكِر) or "Zaker" (literally "mentioner"' a speaker who refers to something briefly/incidentally),^[28][29] or reminder,^[30] is considered a maddah who reminds the remembering of Allah (and His Dhikr) for people, and he himself should also be reciter of dhikhr; namely, not only he ought to be a recital of Dhikr, but also he should put the audience in the situation of dhikr reminding (of Allah and likewise Ahl al-Bayt).^[31] Idiomatically the term means "praiser of God" or "professional narrator of the tragedies of Karbala (and Ahl al-Bayt)". To some extent, it can mean Maddah/panegyrist too.^[32][33]

The root of the word "Dhakir" (ذَاكِر) is "Dhikr" (ذِكْر) which means remembering/praising; and the word "Dhakiri" (ذَاكِرِيّ) is the act which is done by Dhakir, i.e. mentioning the Dhikr (of Allah, the Ahl al-Bayt, etc.) by observing its specific principles/manners.^[34][35][36]

Sufi view[]

Followers of Sufism often engage in ritualized dhikr ceremonies, the details of which vary between Sufi orders or tariqah.^[37] Each order, or lineage within an order, has one or more forms for group dhikr, the liturgy of which may include recitation, singing, music, dance, costumes, incense, muraqaba (meditation), ecstasy, and trance.^[38] Common terms for the forms of litany employed include "hizb" (pl. "ahzab"), "wird" (pl. "awrad") and durood. An example of a popular work of litany is Dala'il al-Khayrat. Another type of group dhikr ceremony that is most commonly performed in Arabic countries is called the haḍra (lit. presence).^[39] A haḍra can draw upon secular Arab genres and typically last for hours.^[40] Finally, sama` (lit. audition) is a type of group ceremony that consist mostly of recited spiritual poetry and Quranic recitation.

See also[]

Notes[]

References[]

• Friedlander, Ira (1975). The Whirling Dervishes. New York: Macmillan. ISBN 0-02-541540-9.
• Touma, Habib Hassan (1996). The Music of the Arabs, trans. Laurie Schwartz. Portland, Oregon: Amadeus Press. ISBN 0-931340-88-8.

Further reading[]

• Al-Ameen, Hamzah.Dhikr (Islamic Mindfulness): Using Neuro-lingual Programming In Cognitive Spiritual Therapy. https://web.archive.org/web/20160305040550/http://www.upublish.info/Article/Dhikr--Islamic-Mindfulness---Using-Neuro-lingual-Programming-In-Cognitive-Spiritual-Therapy/954417
• Brodersen, Angelika. Remembrance, in Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God (2 vols.), Edited by C. Fitzpatrick and A. Walker, Santa Barbara, ABC-CLIO, 2014, Vol. II, pp. 520–523. ISBN 1610691776
• Algar, Hamid, trans. The Path of God's Bondsmen: From Origin to Return. North Haledon, NJ: Islamic Publication International, 1980.
• Schimmel, Annemarie. Mystical Dimensions of Islam. Chapel Hill: The University of North Carolina P, 1975.
• Gardet, L. Dhikr. Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2009.
• Jawadi Amuli, Abdullah. Dhikr and the Wisdom Behind It.
• Privratsky, Bruce. Muslim Turkistan: Kazak Religion and Collective Memory., p. 104.