Dhikr | Encyclopedia.com

DHIKR (Arab., "remembrance, mention") is an important Islamic concept and practice best known in the West as a form of Ṣūfī ritual. SkiptomaincontentEnvironmentEncyclopediasalmanacstranscriptsandmapsDhikrDhikrgaleviewsupdatedDHIKRDHIKR(Arab.,"remembrance,mention")isanimportantIslamicconceptandpracticebestknownintheWestasaformofṢūfīritual.Becauseitsignifiesakindofprayer,thetermdhikrisusuallytranslatedasinvocation,sinceitinvolvestherepetitionofanameornamesofGod,oftenwithinasetphrasesuchas"PraisebelongstoGod."Thesourcesfrequentlydiscussitinconjunctionwithsupplication(duʿaʾ,"calling[uponGod]"),whichnormallyaddsarequesttothementionofanameornames;supplicationmaytaketheformofapersonalprayerinanylanguage,whiledhikremploysArabicnamesdrawnfromtheQurʾān.Botharefundamentallyvoluntaryandinanycaseneedtobedistinguishedfromthedailyprayer(salāt),whichisincumbentuponallthefaithful.StudiesofdhikrinWesternlanguagesusuallyemphasizethebodilymovementsandthetechniquesforbringingaboutconcentrationthatareemployedbyvariousṢūfīgroupsandthusneglectthecentralityoftheconceptintheQurʾān,wherethetermisemployed,alongwithvariouscloselyrelatedderivatives,about270times.AlthoughtechniqueshavecertainlyfascinatedanumberofIslamicistsandtravelerstotheEast,theyhavealwaysbeenofsecondaryinterestwithintheṢūfītraditionitself.Norisitnecessarytosearchforoutsideinfluencetoexplaintheirgenesis:perseveranceinrememberingGod—andsincereIslamisnothingifnotthis—willeventuallyentailacertainconcernwiththetechnicalaspectsofcontrollingone'sthoughtsandattention.Thebasicmeaningofthetermdhikrcanbebroughtoutbyansweringthreequestions:Whatistheobjectofremembrance?God,whosenatureisdefinedsuccinctlybythefirstshahādah,orcreedalstatement,"LāilāhaillāAllāh"("ThereisnogodbutGod"),andindetailbythewholerangeofnamesandattributes(al-asmāʾwa-al-ṣifāt)mentionedintheQurʾān.WhyshouldGodberemembered?Becausehumanbeingsarecommandedtorememberhimbyhisrevelationstotheprophetsandbecauseultimatehumanfelicitydependsuponthisremembrance.HowcanGodberemembered?ByimitationoftheProphet,whoprovidesthemodelthroughhissunnah(practiceorcustom)forallreligiousandspiritualactivity.Inshort,tounderstandthefullimplicationsofthetermdhikrasitisemployedintheQurʾānandthetraditiononeneedstohaveacleargraspofthethree"principlesofreligion"(uṣūlal-dīn),namelydivineunity,prophecy,andthereturntoGod(initswidestsense,embracingboththe"compulsoryreturn"throughdeathandthe"voluntaryreturn"throughspiritualpractice).QurʾanicSourcesTheQurʾānreferstoitselfasaremembrance(dhikr)orreminder(dhikrā,tadhkirah)morethanfortytimesandalsoalludestootherrevelationsbythesameterms(sūrahs10:71,21:48,21:105,40:54).Godhadtosendalongseriesofprophets—124,000accordingtoaḥadīth—becauseAdam'schildrenkeeponfallingintoforgetfulness,theshortcomingoftheirfather(20:110).IftheQurʾānisaremembrance,soalsoisthehumanresponsetoit(heretheroot'sfifthverbalform,tadhakkur,isoftenemployed).Tobehumanistoremember:toacknowledgeandconfirmtheobvious."Notequalaretheblindandtheseeingman,thosewhohavefaithanddodeedsofrighteousnessandthewrongdoer.Littledoyouremember!"(40:58).TheultimateobjectofremembranceisGod,sincenothingelseistrulyworthyofhumandevotion,whichistosaythat"thereisnogodbutGod."TheQurʾānemploysthetermdhikrAllāh,"theremembranceofGod,"twenty-sixtimesinnominalorverbalform.Inanumberofotherinstanceswherethewordism("name")isinsertedintothisphrase,theemphasisisplacedupontheverbalmentioningofthenameAllāh,forexample,whenpeoplearecommandedtoremember/mentionGod'snamebeforesacrificinganimals(5:4,6:118,andelsewhere),butthecommandtoremember/mentionGod'snameisalsoageneralone:"AndrememberthenameofthyLord,anddevotethyselftohim"(73:8;also2:114,22:40,24:36,76:25,87:115).InanycasetheremembranceofGodisalmostinvariablyinterpretedtocoincidewiththementioningofhisname,whethervocallyormentally.FifteenversesactuallycommandtherememberingofGod.Butbeyondobediencetosuchcommands,humanbeingsmustrememberGodbecausetruelife—lifewithGodinthenextworld—dependsonit.InQurʾanicterms,"tobeforgottenbyGod"istoburnintheFire;toberememberedbyhimistodwellinParadise.IfwewantGodtorememberus,wemustfollowthedivinecommandtorememberhim:"Rememberme,andIwillrememberyou"(2:152),sinceGodwillforgetthosewhodisobeythiscommand.Speakingoftheresurrection,Godsays,"Todaywedoforgetyou,evenasyouforgottheencounterofthisyourday;andyourrefugeistheFire"(45:34;also20:126,32:14,38:26,59:19).SuchverseshelpexplainwhytheṢūfīIbnʿAṭāʾAllāhal-Iskandarī(d.1309)cansayinhiswell-knowntreatiseondhikr,"AllactsofworshipwilldisappearfromtheservantontheDayofResurrection,excepttheremembranceofGod"(Miftāḥal-falāḥ,Cairo,1961,p.31).Justasdhikrbringsaboutfelicityinthenextworld,sotooitprovidesthewaytoachieveproximitytoGodinthisworld.Incontrasttotheheartsofthegodfearing,theheartsoftheunbelieversare"hardenedagainsttheremembranceofGod"(39:22–23).Notetheemphasisthroughrepetitionin"Thosewhohavefaith,theirheartsbeingatpeaceinGod'sremembrance—inGod'sremembranceareatpeacetheheartsofthosewhohavefaithanddorighteousdeeds;theirsisblessednessandafairresort"(13:28).Thewaytoachievethispeaceofheart(cf.the"soulatpeacewithGod,"89:27)istofollowtheProphet,oneofwhosenamesisDhikrAllāh:"YouhaveagoodexampleinGod'sMessenger,forwhosoeverhopesforGodandtheLastDayandremembersGodfrequently"(33:21).TheProphetistheperfectembodimentofGod'sremembrance;hence,hissunnahprovidesallthedetailsofhowtorememberGodineveryactoflife.IbnʿAṭāʾAllāhquotesashortḥadīththatepitomizesthepervasiverationalefortheloveoftheProphet:"HewhoremembersmehasrememberedGod,andhewholovesmehaslovedGod"(Miftāḥ,p.46).ḤadĪthTheḥadīthliteratureprovidesawealthofmaterialondhikrcorroboratingtheQurʾānpicturewhileemphasizingthepracticeofmentioningorinvokingGod'snamesandthebenefitsitprovidesbeyondthegrave.TheProphetcallsdhikrthebestactofworship.Everywordapersonuttersinthislifewillbecountedagainsthimorherinthenextlife,except"biddingtohonorandforbiddingdishonor"(sura3:11,7:157,andelsewhere)andrememberingGod.WhenacompanionofMuḥammadcomplainedaboutIslam'smanyordinancesandaskedforasinglepracticetowhichhecouldcling,theProphetreplied,"LetyourtongueremainmoistintheremembranceofGod."TheProphetreportedthatGodsays,"Iamwithmyservantwhenheremembersme.IfheremembersmeinhimselfIrememberhiminmyself,andifheremembersmeinanassembly,Irememberhiminanassemblybetterthanhis."Such"assemblies"ofGod'sremembrancearewellattestedintheProphet'stimeandbecamethemodelforṢūfīgatherings.TheḥadīthsmakeclearthattheimportantformulasofremembranceorinvocationarethosestillheardthroughouttheIslamicworldoneverysortofoccasion:"ThereisnogodbutGod,""PraisebelongstoGod,""GlorybetoGod,""Godisgreater,"and"ThereisnopowerandnostrengthsaveinGod."Onlythelastisnon-Qurʾanic,whilethefirst,theShahādah,issaidtobethemostexcellent.TheḥadīthsalsomakeclearthatallofGod'snames,traditionallysaidtonumberninety-nine,maybeemployedininvocationandsupplication,thoughcertainnames,suchasAll-MercifulorAll-Forgiving,havealwaysbeenemployedfarmorethanothers,suchasAvengerorTerribleinRetribution.TheideathateachnameofGodhasaspecificcharacteristicisalreadywellreflectedintheḥadīthliterature.Thus,forexample,manyḥadīthsalludeto"thegreatestnameofGod"(alismal-aʿẓam),thename"whencalledbywhichheanswersandwhenaskedbywhichhegives."Litanies(awrād,aḥzāb)composedofdivinenames,formulasofremembrance,andQurʾanicverseshavebeencommonamongMuslimsfromearliesttimes.Someofthemmentiontheninety-nine"mostbeautifulnames";others,suchasal-jawshanal-kabīr(quotedfromtheProphetinShīʿīsources,e.g.,ʿAbbāsQummī,Mafātīḥal-jinān,Tehran,1961/2,pp.179–207),listonethousandnamesofGod.ṢŪfĪTraditionTheShīʿīḥadīthliterature,whichincludessayingsfromalltwelveimamsaswellasfromtheProphet,helpstodemonstratethattheremembranceofGodremainedcentraltoIslamicpietyinthetwocenturiesfollowingMuḥammad.ButwhiletheQurʾāncommandsthefaithfultorememberGod,thejuristscouldnotimposeremembranceuponthecommunityexceptintheformoftheritualprayerandotheroutwardactsofworship,sincebyitsnatureremembranceisapersonalaffairrelatedmoretothedomainofintentionthantooutwardactivity.Ingeneral,therefore,theṢūfīsmorethananyothergroupemphasizedtheimportanceofthedevotionalpractices.InthewordsofKhwājahMuḥammadPārsā(d.1420),"TherootofbeingaMuslim[aṣl-imusalmānī]is'NogodbutGod,'wordsthatareidenticalwithremembrance.'"Hence,hesays,thesoulofthedailyprayerandtheotherritualpractices,suchasfastingandpilgrimage,is"therenewalofGod'sremembranceintheheart"(Qudsīyah,ed.AḥmadṬāhirīʿIrāqī,Tehran,1975,p.30).Inthesameway,theṢūfīsconsideredallIslamicdoctrineandtheorytobeaimedatawakeningremembranceinthesoul.IfontheonehandtheQurʾāncommandshumanbeingstorememberGod,ontheotheritprovidesafulljustificationforthenecessityofthisremembranceinitsteachingsabouthumannatureandultimatefelicity,as,forexample,initsdescriptionofthe"trust"giventohumanbeingsinpreferencetoallothercreatures(33:72).IncommentingontheQurʾanicteachings,theṢūfīsinparticulardemonstratethatremembranceofGodimpliesfarmorethanjusttheritualactivitiesthatgobythisname.Fullremembrancemeansactualizingalltheontologicalperfectionslatentwithintheprimordialhumannature(fiṭrah)byvirtueofitsbeingadivineimage.TheseperfectionsbelongultimatelytoGod,theonetruebeing,andinhiscasetheyarereferredtoasthedivinenames.Al-Ghazālīandmanyothersspeakofhumanperfectionas"assumingthetraitsofthedivinenames"(al-takhalluqbi-al-asmāʾal-ilāhīyah);Ibnal-ʿArabī(d.1240)evenoffersthisphraseasthedefinitionofṢūfīsm(Al-futūḥātal-makkīyah2.267.11).SinceAllāhistheall-comprehensivename(alismal-jāmiʿ),thereferentofallotherdivinenames,thestageoffullhumanperfectionisalsoknownas"beinglikeuntoAllāh"(taʾalluh),or"theomorphism."ForIbnal-ʿArabīandothers,theremembranceofthenameAllāhisthesignofthefullyrealizedhumanindividualtowhomreferenceismadeinthepropheticsaying,"TheLastHourwillnotcomeaslongasthereremainssomeoneinthisworldsaying,'Allāh,Allāh!'"(Futūḥāt3.248.17,3.438.21).Thehallmarkofthispotentialtheomorphismistheparticularnatureofhumanintelligence,whichsetsmenandwomenapartfromallothercreatures.TurningtoGod—remembrance—actualizesthedivineimagelatentwithinhumans;ultimatefelicityisnothingbuttheremembranceofourowntruenature,ortherealizationofgenuinehumancharactertraits,thenamesofGod.Ṣūfīteachingsandpracticecanbesummarizedbythe"bestofinvocations,"theShahādah:"LailāhaillāAllāh"("ThereisnogodbutGod").Theaimisto"annihilate"(fanāʾ)all"others"(aghyār)andto"subsist"(baqāʾ)inthedivine.InthewordsofIbnʿAṭāʾAllāh,"Noonesayscorrectly'NogodbutGod'unlesshenegateseverythingotherthanGodfromhissoulandheart"(Miftāḥ,p.28).LikewiseNajmal-DīnRāzī(d.1256):"Whenonepursuesthedhikrandpersistsinit,theattachmentofthespirittootherthanGodwillbegraduallyseveredbythescissorsoflailaha,andthebeautyofthemonarchofillaAllāhwillbecomemanifestandemergefromtheveilofmight"(ThePathofGod'sBondsmen,p.270).ForRūmīasformanyotherṢūfīs,thefireoflovedrivestheseekertorememberGodconstantly;onlythiscaneffectthefinaltransformation:"Loveisthatflamewhich,whenitblazesup,burnsawayeverythingexceptthebeloved.ItdriveshometheswordoflāilāhainordertoslayotherthanGod"(Mathnavī5,vv.588–590).Thoughmanyauthoritiesagreethat"LāilāhaillāAllāh"isthemostexcellentinvocation,othersholdthatthe"singleinvocation"(al-dhikral-mufrad)—thementionofonlythenameAllāh—issuperior.Ibnal-ʿArabīoftenquotesapprovinglythewordsofoneofhismasters,Abūal-ʿAbbāsal-ʿUraybī,whoheldthatthisinvocationisbest,sinceininvoking"nogodbutGod"onecoulddieintheterrorofnegation,butininvokingAllāhonecanonlydieintheintimacyofaffirmation(Futūḥāt1.329.2,2.110.21,2.224.34).Ṣūfīmastersemployedvariousnamesmethodicallytobringoutthespiritualpotentialitiesandshapethecharactertraitsoftheirdisciples.ManyṢūfīworksprovideinformationonnamesthatcanbeappropriatelyinvoked—thoughneverwithoutthepermissionandinculcation(talqīn)ofamaster—bydisciplesatdifferentstagesofspiritualgrowth.Worksonthe"mostbeautifulnames,"suchasal-Ghazālī'sAl-maqṣadal-asnā(partiallytranslatedbyR.Stade,Ninety-nineNamesofGod,Ibadan,1970),oftendiscussthemoraltraitsandspiritualattitudesthatreflecteachoftheindividualnamesonthehumanlevel.IbnʿAṭāʾAllāhdevotesseveralpagestothepropertiesofvariousnamesandtheirinfluenceondisciplesatdifferentstagesofthepath.Hepointsout,forexample,thatthenameIndependent(al-Ghanī)isusefulforadisciplewhoseeksdisengagement(tajrīd)fromphenomenabutisunabletoachieveit(Miftāḥ,p.35).Nonetheless,thosewhoinvokethenameAllāhshouldnotbeinterestedinspecificbenefitsbutshouldexemplifytheattitudeexpressedinthefamousprayerofthewomansaintRābiʿahal-ʾAdawīyah(eighthcentury):"OGod,ifIworshiptheeforfearofHell,burnmeinHell,andifIworshiptheeinhopeofParadise,excludemefromParadise;butifIworshiptheeforthyownsake,grudgemenotthyeverlastingbeauty"(A.J.Arberry,MuslimSaintsandMystics,London,1966,p.51).SomeṢūfīswroteoftranscendingdhikr,sinceinthelastanalysisitisanattributeoftheseekerandistherefore"otherthanGod,"aveilconcealingGodfromsight(al-Kalābādhī,TheDoctrineoftheSufis,p.107).Ibnal-ʿArabīexplainsthattherecanbenoinvocationaftertheveilhasbeenliftedandcontemplation(mushāhadah)takesplace,for"invocationdisappearsinthetheophanyoftheinvoked"(Futūḥāt2.245.21).Accordingtoal-Nūrī(d.907),trueinvocationis"theannihilationoftheinvokerintheinvoked"(Rūzbihān,Mashrabal-arwāḥ,ed.NazifH.Hoca,Istanbul,1974,p.139).Ibnal-ʿArabī'sforemostdisciple,Ṣadral-Dīnal-Qūnawī(d.1274)writesthattheṢūfīmustgraduallyabandonallinvocation,bothoutwardandinward,untiltotalemptinessisachieved(Al-risālahal-hādiyahal-murshidīyah,MS;cf.M.Valsan,"L'épïtresurl'orientationparfaite,"Étudestraditionnelles67,1966,pp.241–268).ButthefinalwordformostseekersremainswithIbnal-ʿArabī:"Invocationismoreexcellentthanabandoningit,foronecanonlyabandonitduringcontemplation,andthatcannotbeachievedinanabsolutesense"(Futūḥāt2.229.24).ManyclassificationsoftypesofdhikrcanbefoundinṢūfīworks.Someoftheserefertothedepthofconcentrationachievedbythedisciple,suchasinvocationofthetongue,oftheheart,oftheinnermostmystery.Anothercommonclassificationdistinguishesbetweenloudorpublicandsilentorprivatedhikr.TheformerwasusuallyperformedingroupsaccordingtovariousritualformsthattookshapewithinthedifferentṢūfīorders.Sessionsofpublicinvocationrangefromthereservedtotheecstatic;somegroups,suchastheMawlawīyah,or"whirlingdervishes,"consideredmusicanddanceaidstoconcentration,whileothersbannedanythingbutsoberrecitation.MostṢūfīswouldprobablyagreethatpublicsessionsarereallyasecondaryformofṢūfīpractice,sincetheindividual'sprogressonthepath,totheextentitdoesnotderivetotallyfromGod'sgrace,dependsuponhisorherownefforts.ThusSaʿdī(d.1292)isnotspeakingmetaphoricallywhenhesaysatthebeginningofhisfamousGulistān:"Everybreathtakeninreplenisheslife,andonceletoutgivesjoytothesoul.Soeachbreathcontainstwoblessings,andeachblessingrequiresthanksgiving."ItisthesilentandperseveringremembranceofGodwitheachbreathoreachheartbeat,alwayswithinthecontextofthepropheticsunnah,thattakestheseekertotheultimategoal.SeeAlsoAttributesofGod,articleonIslamicConcepts;Shahādah;Sufism.BibliographyForarepresentativesamplingoftheḥadīthliterature,seeal-Khaṭībal-Tabrīzī'sMishkātal-maṣābīḥ,4vols.,translatedbyJohnRobson(Lahore,1963–1965),pp.476–492.Shīʿīsourcesprovidemoreofthesameinfarmoredetail,forexample,Majlisī'sBiḥāral-anwār(1956–1972;reprint,Beirut,1983),vol.90,pp.148–285.Al-GhazālībringstogetherQurʾān,ḥadīths,thesayingsofthepious,andtheviewsofcontemporarytheologiansandṢūfīsinthechapterondhikrandsupplicationinhisIḥyāʾʿulūmal-dīn,5vols.(Cairo,1932),translatedbyK.NakamuraasGhazalionPrayer(Tokyo,1973).FordhikrintheṢūfītradition,seeLouisGardet'sentryinTheEncyclopaediaofIslam,newed.(Leiden,1960–),andJ.SpencerTrimingham'sTheSufiOrdersinIslam(NewYork,1971),pp.194–217,bothofwhichdealmainlywithtechniques.AfarmoreinsightfultreatmentisprovidedbyAnnemarieSchimmel'sMysticalDimensionsofIslam(ChapelHill,1975),pp.167–178.AmongtranslatedtextsabriefoverviewoftheviewsoftheearlyṢūfīsisprovidedbyal-Kalābādhī'sTheDoctrineoftheSufis,translatedbyA.J.Arberry(Lahore,1966),pp.105–108,whileacomprehensiveexplanationofitssignificanceisgivenbyNajmal-DīnRāzī'sThePathofGod'sBondsmenfromOrigintoReturn,translatedbyHamidAlgar(Delmar,N.Y.,1982),pp.268–285.ForadescriptionofvariousformsofdhikrwithinthecontextofcontemporaryEgyptianSufism,seeMichaelGilsenan'sSaintandSufiinModernEgypt(Oxford,1973),pp.156–187.WilliamC.Chittick(1987)EncyclopediaofReligion×CitethisarticlePickastylebelow,andcopythetextforyourbibliography.MLAChicagoAPA"Dhikr 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Thedivinename('Ělōhîm)mostfrequentlyusedintheOldTestament,apluralformofEloah,whichappearsonlyinpoeticalbooks(34ofthe…Providence(divine),Theconceptofprovidenceexpressestheideathatdivineknowledge,will,andgoodnessareatworkinthedesignandgovernanceoftheworld.Adheren…God,FewconceptsareaswidelydisputedasthatofGod.Therefore,itwouldbefoolishnesstowriteanarticlethatpurportedtodiscusssimplytheconce…SpecialProvidence,ClassicalformsofJudaism,Christianity,andIslamclaimthatGodguidesorintervenesinhumanhistory.God'sintentionsaretherebymanifestnotj…AboutthisarticleDhikrUpdatedAboutencyclopedia.comcontentPrintArticleYouMightAlsoLikeGOD:GODINISLAMal-KursiAttributesofGod:IslamicConceptsKalāmWalāyahQur’ānOriginsandDevelopmentofSystematicTheologyĀdhānNEARBYTERMSDhiegh,Khigh(Alx)1910-1991DHHSRegulationsfortheProtectionofHumanSubjectsDHHSDhekeliaDhcDHBADHBIndustriesInc.Dhavamony,MariasusaiDhātu-vavatthānaDharwarDharmasūtraDharmaśāstraDharmasālāDharmasagaraDharmarak?aDharmapala,AnagarikaDharmapālaDharmakīrtiDharmakāyaDharmakaraDharmaguruDharmaguptakaDharmadhātuDharmacakraDharma:HinduDharmaDhikrDhikr(Zikr)Dhillon,Vic(BramptonWest—Mississauga)Dhimma,DhimmiDhimmiDhimmi("Protégé,"inArabic)DhīrMalDhītikaDHLDHLHoldings(USA),Inc.DHLWorldwideNetworkS.A./N.V.DHMSADHOdhobidhobieitchDhomont,FrancisDhondy,Farrukh1944-dhoolDhotiDhotiandLungiDHQDHRDhrupadDhruvadhrystonebenchmarkDhṛtarāṣṭra