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(; ; ) is a form of Islam ibadah in which phrases or prayers are repeatedly recited for the purpose of remembering God. It plays a central role in Sufism, and each Sufi tariqa typically adopts a specific dhikr, accompanied by specific posture, breathing, and movement.900416121X, Brill. 900416121X In Sufism, dhikr refers to both the act of this remembrance as well as the prayers used in these acts of remembrance. Dhikr usually includes the names of God or dua from the Quran or hadith. It may be counted with either one's fingers or misbaha, and may be performed alone or with a collective group. A person who recites dhikr is called a dhākir (ذَاكِر; ; ).
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 fitra 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.
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) to seek permanence in God. 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.
| In the name of God, the All-Merciful, the Especially-Merciful. |
| I seek refuge in God from the exiled Satan. |
| I seek refuge in God, the All-Hearing, the All-Knowing, from the exiled Satan. |
| Glorified is God. |
| Praise is due to God. |
| There is no deity but God. |
| God is greater than. |
| I seek the forgiveness of God. |
| I seek the forgiveness of God, my Lord, and repent to Him. |
| Glorified are you, O God. |
| Glorified is God and with His praise. |
| Glorified is my God, the Great, and with His praise. |
| Glorified is my God, the Most High, and with His praise. |
| There is no power no strength except from God, the Exalted, the Great. |
| There is no god except You, glorified are you! I have indeed been among the wrongdoers. |
| God is sufficient for us, and He is an excellent Trustee. |
| Verily we belong to God, and verily to Him do we return. |
| What God wills will be, and what God does not will, will not be. |
| If God wills. |
| What God wills. |
| With the permission of God. |
| God reward you with goodness. |
| God bless you. |
| On the path of God. |
| There is no deity but God, Muhammad is the messenger of God. |
| There is no deity but God, Muhammad is the messenger of God, Ali is the vicegerent of God. |
| I bear witness that there is no deity but God, and I bear witness that Muhammad is the messenger of God. |
| 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. |
| O God, bless Muhammad and the Ahl al-Bayt. |
| O God, bless Muhammad and the Progeny of Muhammad, and hasten their alleviation and curse their enemies. |
| O God, hasten the alleviation of your vicegerent (i.e. Imam Mahdi), and grant him vitality and victory. |
| Takbir تَكْبِير |
| 9:72, 29:45, 40:10 |
| ٱللَّٰهُ أَكْبَرُ |
| God is greater than |
| Subhan Allah تَسْبِيح |
| 23:91, 28:68, 37:159, 52:43, 59:23 |
| سُبْحَانَ ٱللَّٰهِ |
| Glory to God |
| Alhamdulillah تَحْمِيد |
| 1:2, 6:1, 6:45, 7:43, 10:10, 14:39, 16:75, 17:111, 18:1, 23:28, 27:15, 27:59, 27:93, 29:63, 31:25, 34:1, 35:1, 35:34, 37:182, 39:29, 39:74, 39:75, 40:65 |
| ٱلْحَمْدُ لِلَّٰهِ |
| Praise be to God |
| Tahlil تَهْلِيل |
| 37:38, 47:19 |
| لَا إِلَٰهَ إِلَّا ٱللَّٰهُ |
| There is no deity but God |
شَهَادَتَيْن |
| 48:29 |
| مُحَمَّدٌ رَسُولُ ٱللَّٰهِ |
| Muhammad is the messenger of God |
| Basmala تَسْمِيَّة |
| 1:1 |
| بِسْمِ ٱللَّٰهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ The phrase is encoded at Unicode code point U+FDFD ﷽ |
| In the name of God, the Beneficent, the Merciful |
| Inshallah إِنْ شَاءَ ٱللَّٰهُ |
| 2:70, 12:99, 18:69, 28:27, 48:27 |
| إِنْ شَاءَ ٱللَّٰهُ |
| If God wills |
| Mashallah مَا شَاءَ ٱللَّٰهُ |
| 6:128, 7:188, 10:49, 18:39, 87:7 |
| مَا شَاءَ ٱللَّٰهُ |
| What God wills |
| Alayhi as-Salam عَلَيْهِ ٱلسَّلَامُ |
| سَلَامُ ٱللَّٰهِ عَلَيْهِ The phrase is encoded as a ligature at Unicode code point FDFA ﷺ |
| Blessing of God be upon him |
| Salawat صَلَوَات |
| صَلَّىٰ ٱللَّٰهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ |
| God bless him and give him salvation |
| Rahimahullah رَحِمَهُ ٱللَّٰهُ |
| رَحِمَهُ ٱللَّٰهُ / رَحِمَكَ ٱللَّٰهُ |
| God have mercy upon him / God have mercy upon you |
| Istighfar ٱسْتِغْفَار |
| 12:98, 19:47 |
| أَسْتَغْفِرُ ٱللَّٰهَ |
| I seek forgiveness from God |
حَوْقَلَة |
| Riyad as-Salihin 16:36 |
| لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِٱللَّٰهِ |
| There is no might nor power except in God |
| Istirja ٱسْتِرْجَاع |
| 2:156, 2:46, 2:156 |
| إِنَّا لِلَّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ |
| Indeed, (we belong) to God and indeed to Him we shall return |
| Jazakallah جَزَاكَ ٱللَّٰهُ |
| Riyad as-Salihin 17:32, Tirmidhi 27:141, Bukhari 7:3 |
| جَزَاكَ ٱللَّٰهُ خَيْرًا |
| May God reward you well |
| Karram-Allah-u Wajhahu] كرم الله وجهه |
| كرم الله وجهه |
| May God exalt his face |
| Ta'awwudh تَعَوُّذ |
| Riyad as-Salihin 1:46 |
| أَعُوذُ بِٱللَّٰهِ مِنَ ٱلشَّيْطَانِ ٱلرَّجِيمِ |
| I seek refuge with God from the pelted Satan |
| Fi sabilillah |
| 2:154, 2:190, 2:195, 2:218, 2:244, 2:246, etc. |
| فِي سَبِيلِ ٱللَّٰهِ |
| in the cause (way) of God |
| Yarhamuka-llah |
| Bukhari 78:248, Riyad as-Salihin 6:35 |
| يَرْحَمُكَ ٱللَّٰهُ |
| May God have mercy on you |
| Subhanahu wa-Ta'ala |
| 6:100, 10:18, 16:1, 17:43, 30:40, 39:67 |
| سُبْحَانَهُ وَتَعَالَىٰ |
| Praised and exalted |
| Tabaraka wa-Ta'ala |
| تَبَارَكَ وَتَعَالَىٰ |
| Blessed and exalted |
| Jalla Jalalah |
| جَلَّ جَلَالَهُThe phrase is encoded as a ligature at Unicode code point U+FDFB ﷻ |
| May His glory be glorified |
| Azza wa Jall |
| عَزَّ وَجَلَّ |
| Prestigious and Majestic |
"O believers! Always remember Allah often" — Surah Al- Ahzab, Ayah 41
"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 those who remember Allah while standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth and, 'Our Lord! You have not created all this without purpose. Glory be to You! Protect us from the torment of the Fire'" — Al Imran, Ayat 190-191
Narrated by Abu Hurayra 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."
— Bulugh al-Maram: Book 16, Hadith 1540
Narrated by Abu Hurayra 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."
Narrated by Abdullah bin Busr that the Messenger of Allah said:
"'Always keep your tongue moist with the remembrance of Allah, the Mighty and Sublime.'"
Narrated by Mu'adh ibn Jabal that the Messenger of Allah said:
"The People of Paradise will not regret except one thing alone: the house that passed them by and in which they made no remembrance of Allah."
—Shu'ab al-Iman: Book 1, Hadith 392
The Shia Islam way of doing the Tasbih of Fatimah is:
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.H. A. R. Gibb900416121X, Brill. 900416121X
In the United States, Muslim inmates are allowed to utilize prayer beads for therapeutic effects. 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. 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.
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. Rules/principles of Dhakiri estejab.com Retrieved 12 Jan 2019 The rules and principles of Dhakiri maddahi.com Retrieved 12 Jan 2019 Rules and principles of Dhakiri bayanbox.ir Retrieved 12 Jan 2019
The other form of Sufi dhikr is vocal dhikr performed using the tongue and body, where showing off is not considered a primary concern. This dhikr could be done privately or within a group, and like the Naqshband dhikr, it emphasized having the verbal invocations ripple throughout the body. 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 Kubravi 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. An example of this is the initiation of an applicant, where the repetition of dhikr is a necessary component in the ceremony. Each order, or lineage within an order, has one or more forms for group dhikr, the liturgy of which may include Quran reading, singing, Islamic music, dance, costumes, incense, muraqaba (meditation), ecstasy, and trance.Touma, p.162. 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 world is called the haḍra ( lit. presence).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) A haḍra can draw upon secular Arabic music and typically last for hours.Touma, p.165. Finally, Sema` ( lit. audition) is a type of group ceremony that consists mostly of recited spiritual poetry and Quranic recitation.
The Quran also highlights that God called upon all souls to witness His lordship, so that no one can plead ignorance on the Last 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).
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. 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.
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