The Arabic word for God (Allāh) depicted as being written on the rememberer's heart
Dhikr (Arabic: ذِكْر;[a]/ðɪkr/; lit.'remembrance, reminder,[4] mention[5]') is a form of Islamicworship in which phrases or prayers are repeatedly recited for the purpose of remembering God.[4][6] It plays a central role in Sufism,[7] and each Sufi order typically adopts a specific dhikr, accompanied by specific posture, breathing, and movement.[8] In Sufism, dhikr refers to both the act of this remembrance as well as the prayers used in these acts of remembrance.[4]Dhikr usually includes the names of God or supplication from the Quran or hadith. It may be counted with either one's fingers or prayer beads,[4] and may be performed alone or with a collective group.[8] A person who recites dhikr is called a dhākir (ذَاكِر; [ðaːkɪr]; lit.'rememberer').[5]
The Quran frequently refers to itself and other scriptures and prophetic messages as "reminders" (dhikrah, tadhkīrah), which is understood as a call to "remember" (dhikr) an innate knowledge of God humans already possess. The Quran uses the term dhikr to denote the reminder from God conveyed through the prophets and messengers, as well as the human response to that reminder, signifying a reciprocal interaction between the divine and human. Muslims believe the prophets deliver God's message as a reminder to humans, who, in turn, should remember and acknowledge it.
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]
Sufi dhikr most commonly involves the repetition of the Names of Allah. This practice is central to Sufi spiritual exercises and is intended to foster a deeper connection with the Divine. The Names of Allah, also known as Asma'ul Husna, represent various attributes of God, such as "Ar-Rahman" (The Most Merciful) and "Al-Karim" (The Generous). By invoking these names, practitioners aim to internalize the qualities they represent, cultivate a state of spiritual purity, and draw closer to God. The repetitive nature of dhikr helps to quiet the mind, focus the heart, and create a sense of inner peace and presence.To Sufis, dhikr is seen as a way to gain spiritual enlightenment and achieve annihilation of self (fana) in order to seek permanence in God.[12] All Muslim sects endorse individual rosaries as a method dhikr and meditation, the goal of which is to obtain a feeling of peace, separation from worldly values (dunya), and, in general, strengthen Iman (faith). The main purpose of dhikr is to fill the heart with spiritual meaning and not simply chant the invocations with an empty heart and absent mind. When performed with awareness, the heart then becomes receptive to the activity of the tongue and is aware of God's presence.[13]
I bear witness that there is no deity but God, and I bear witness that Muhammad is the messenger of God, and I bear witness that Ali is the vicegerent of God. (Usually recited by Shia Muslims)
"It is truly I. I am Allah! There is no god [worthy of worship] except Me. So worship Me [alone], and establish prayer for My remembrance" — Surah Taha, Ayah 14[25]
"O believers! Always remember Allah often" — Surah Al- Ahzab, Ayah 41[26]
"Indeed, in the creation of the heavens and the earth and the alternation of the day and night there are signs for people of reason. [They are] those who remember Allah while standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth [and pray], 'Our Lord! You have not created [all of] this without purpose. Glory be to You! Protect us from the torment of the Fire'" — Surah Al 'Imran, Ayat 190-191[27]
Hadiths
Narrated by Abu Al-Darda that the Messenger of Allah said:
"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 of Allah!" He replied, 'Remembrance of Allah."
Narrated by Abu Hurairah that the Messenger of Allah said:
"People will not sit in an assembly in which they remember Allah without the angels surrounding them, mercy covering them, and Allah Mentioning them among those who are with Him."
Narrated by Abu Hurairah that the Messenger of Allah said:
"Lo! Indeed the world is cursed. What is in it is cursed, except for remembrance of Allah, what is conducive to that, the knowledgeable person and the learning person."
33 repetitions of subḥāna -llahi (سُبْحَانَ ٱللَّٰهِ), meaning "Glorified is God". This saying is known as Tasbih (تَسْبِيح).
33 repetitions of al-ḥamdu lillāhi (ٱلْحَمْدُ لِلَّٰهِ), meaning "All Praise belongs to God". This saying is known as Tahmid (تَحْمِيد).
34 repetitions of ʾallāhu ʾakbaru (ٱللَّٰهُ أَكْبَرُ), meaning "God is Greater [than everything]". This saying is known as Takbir (تَكْبِير).
The Shia way of doing the Tasbih of Fatimah[33] is:
34 repetitions of ʾallāhu ʾakbaru (ٱللَّٰهُ أَكْبَرُ), meaning "God is Greater [than everything]". This saying is known as Takbir (تَكْبِير).
33 repetitions of al-ḥamdu lillāhi (ٱلْحَمْدُ لِلَّٰهِ), meaning "All Praise belongs to God". This saying is known as Tahmid (تَحْمِيد).
33 repetitions of subḥāna -llahi (سُبْحَانَ ٱللَّٰهِ), meaning "Glorified is God". This saying is known as Tasbih (تَسْبِيح).
Saying one time at the end: La ilaha il Allah (There is no god but Allah).
Prayer beads
An example of a Tasbih that Muslims use to track their count for dhikr.
Like many other religions, the use of rosaries is also recommended when remembering God. Since it can get difficult to keep track of the counting of the prayers, the beads are used to keep track so that the person reciting the prayer 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.[34] Similarly, as dhikr involves the repetition of particular phrases a specific number of times, prayer beads are used to keep track of the count.
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.[4]
In the United States, Muslim inmates are allowed to utilize prayer beads for therapeutic effects.[35] 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.[36] The plaintiffs argued that prisoners have a First AmendmentConstitutional 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[citation needed].
A "dhakir" (ذَاكِر) or "Zaker" (literally "mentioner"' a speaker who refers to something briefly/incidentally),[37][38] or reminder,[39] 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).[40] 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.[41][42]
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.[43][44][45]
Sufi practice
Followers of Sufism have two main ways of engaging in dhikr: silent and vocal dhikr. Silent dhikr has been considered by many Sufi practitioners to be the best form of dhikr, where dhikr is done silently and in one position without moving the body.[46] This method of dhikr allowed it to be done whenever one could, and it avoided showing off as it was privately done. Among the biggest advocates for silent dhikr was Baha' al-Dïn Naqshband, and his form of dhikr "...required the practitioners to force internal energy into different parts within the body through concentrating the mind and regulating the breath. This was to be undertaken while repeating the verbal formula that constitutes the Islamic profession of faith: 'there is no god but God, and Muhammad is the messenger of God'".[47] Each word in the verbal statement was for a specific part of the body, such as the navel or the upper chest.
The other form of Sufi dhikr is vocal dhikr performed using the tongue and body, where showing off was not considered a primary concern. This dhikr could be done privately or within a group and like the Naqshband dhikr, it placed emphasis on having the verbal invocations ripple throughout the body.[47] Similar to the Naqshband practice of dhikr, where specific words were for specific locations of the body, exists the 'four-beat' (chahar iarb) dhikr that is attributed the Kubravï master 'Alï Hamadanï.
Sufis often engage in ritualized dhikr ceremonies that have stemmed from these two types of dhikr, the details of which vary between Sufi orders or tariqah.[48] An example of this is the initiation of an applicant, where the repetition of dhikr is a necessary component in the ceremony.[48] 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.[49] 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 Arab countries is called the haḍra (lit. presence).[50] A haḍra can draw upon secular Arab genres and typically last for hours.[51] Finally, sama` (lit. audition) is a type of group ceremony that consist mostly of recited spiritual poetry and Quranic recitation.[citation needed]
Revelations and prophetic messages
According to William Chittick, "The Koran commonly refers to the knowledge brought by the prophets as “remembrance” (dhikr) and “reminder” (dhikra, tadhkir), terms that derive from the root dh-k-r".[52] These terms appear more than forty times in the Quran to describe the Quran itself.[52] For example, the Quran refers to itself as "The Wise Reminder" (al-dhikr al-ḥakīm) in 3:58,[53] "a Reminder for the believers" (dhikra Lil mu'minin) in 7:2,[54] and "The reminder for the worlds" (dhikra Lil 'alamin) in 6:90.[55] The prophet Muhammad himself is described in 88:21 as a "reminder" ("So remind! thou art but a reminder").[56] The same terms are also used to refer to other prophetic messages such as the Torah and the Gospel.[52] In that vein, the Jews and the Christians are thus referred to as "the people of the Reminder" (ahl al dhikr) (16:43, 21:7).[57] The Quran justifies the sending of numerous prophets by God by stating that human beings, similar to their forefather Adam, have a propensity to forget and become heedless. The key to confronting this shortcoming is the remembrance that God conveys through his prophets.[52] According to Islamic beliefs, prophets have the function of reminding (dhikr) people of what they already know, while humans only need to remember (dhikr) their innate knowledge of God. This knowledge is said to be present in the divine spirit that God breathed into Adam, as the Quran states that God molded Adam's clay with His own hands and blew into him His own spirit (32:9, 15:29, 38:72).[58][59]
[The message of Islam] is a call for recollection, for the remembrance of a knowledge kneaded into the very substance of our being even before our coming into this world. In a famous verse that defines the relationship between human beings and God, the Quran, in referring to the precosmic existence of man, states, “‘Am I not your Lord?’ They said: ‘Yes, we bear witness’” (7:172). The “they” refers to all the children of Adam, male and female, and the “yes” confirms the affirmation of God’s Oneness by us in our pre-eternal ontological reality. Men and women still bear the echo of this “yes” deep down within their souls, and the call of Islam is precisely to this primordial nature, which uttered the “yes” even before the creation of the heavens and the earth. The call of Islam therefore concerns, above all, the remembrance of a knowledge deeply embedded in our being, the confirmation of a knowledge that saves, hence the soteriological function of knowledge in Islam.[60]
The Quran also highlights that God called upon all souls to witness His lordship, so that no one can plead ignorance on the Day of Judgment: ""Lest you say on the Day of Resurrection, "As for us, we were heedless of this," or lest you say, "Our fathers associated others with God before us, and we were their offspring after them. What, wilt Thou destroy us for what the vain-doers did?"" (7:172-73).[61]
The Quran uses the term "dhikr" to refer to both the reminder that comes from God through the prophets and the response of humans to that reminder. This word reflects a two-way communication process between the Divine and the human. The prophets deliver the message of God, which is intended to serve as a reminder to humans, and humans respond to it by remembering and acknowledging it.[62] In addition, the Quran clarifies that "dhikr" as the human response to God's reminder is not limited to merely acknowledging the truth of tawhid (the oneness of God). Rather, the term "dhikr" also means "to mention." Thus, on the human side, "dhikr" involves not only being aware of God's presence but also expressing that awareness through language, whether spoken or unspoken. Therefore, "dhikr" encompasses both the inner state of being mindful of God and the outer expression of that mindfulness through verbal or nonverbal means.[62]
^Eifring, Halvor, and Shahzad Bashir. “Movement and Stillness: The Practice of Sufi Dhikr in Fourteenth-Century Central Asia.” Meditation in Judaism, Christianity and Islam: Cultural Histories, Bloomsbury Press, New York, NY, 2013, pp. 203.
^ abEifring, Halvor, and Shahzad Bashir. “Movement and Stillness: The Practice of Sufi Dhikr in Fourteenth-Century Central Asia.” Meditation in Judaism, Christianity and Islam: Cultural Histories, Bloomsbury Press, New York, NY, 2013, pp. 203.
^ abFriedlander, Ira (1975). The Whirling Dervishes. Albany, NY: Macmillan. p. 22. ISBN0-02-541540-9.
^In earlier orders, the "presence" referred to was that of God, but since the 18th century it has been considered to be the spiritual presence of Muhammad (John L. Esposito, "Hadrah." The Oxford Dictionary of Islam. Oxford Islamic Studies Online. Web. 3 Apr. 2010.) The shifting focus, however, is not shared by all and is a result of the Sufi reforms which sought to mitigate the heretical belief of theopanism committed by some Sufi claimants through a greater focus on the spirit and active life of Muhammad instead of a metaphorical union with God.(Ira Lapidus, A History of Islamic Societies, p. 210)
Eifring, Halvor, and Shahzad Bashir. “Movement and Stillness: The Practice of Sufi Dhikr in Fourteenth-Century Central Asia.” Meditation in Judaism, Christianity and Islam: Cultural Histories, Bloomsbury Press, New York, NY, 2013, pp. 201–211.
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