Book of Healing - Healing Through Knowledge - Kinds of Dhikr (Remembrance)

Kinds of Dhikr (Remembrance)

1. Although there is no limit to the favours of God, the Exalted, yet His fundamental and greatest bounty and supreme favour, indeed the greatest bounties and favours are centred in the profound wisdom that He, the Knowing, the Seeing, the Merciful, in His infinite mercy, has made His blessed dhikr (remembrance) of many kinds, so that His sincere servants may enrich themselves with the favours and blessings of its various kinds at different times and in different states. Had there not been this ever-reaching, all-inclusive and all-comprising favour of God, and had His dhikr been only of one kind, it would have been very difficult, rather impossible for mu'mins to benefit from it.

2. There is no doubt that among Islamic `ibadat (types of worship), namaz (prayer) is the first, which is of many kinds. Indeed each kind of namaz by itself is the remembrance of God (20:14). Then there are other adhkar (pl. of dhikr) such as dhikr-i fard (individual remembrance), dhikr-i jama`at (collective remembrance), dhikr-i khafi (hidden remembrance), dhikr-i kathir (abundant remembrance), dhikr-i qalil (little remembrance), dhikr-i lisani (remembrance by tongue), dhikr-i basari (remembrance by the eyes), dhikr-i sam`i (remembrance by the ears), dhikr-i badani (remembrance by the body), dhikr-i khwab (remembrance in dream), dhikr-i munfasal (remembrance at intervals), dhikr-i musalsal (constant remembrance), dhikr-i tanaffus (remembrance by breathing), dhikr-i `ilmi (remembrance through knowledge). In addition to these there are other adhkar, such as hamd (praising God), tasbih (purifying God), munajat (supplication), shukr-guzari (expression of gratitude), giryah-u zari (weeping and shedding tears), prostration, prayer, recitation of the Qur'an, recitation of salawat, etc. Each of these kinds has many more kinds so that the believing servant, in whatever condition he may be, should do dhikr accordingly.

3. Dhikr-i fard (Individual remembrance): Although the collective dhikr has greater virtue and its reward is very great, this opportunity is not available at all times and in all conditions, nor is it possible to have a congregation the whole day. Further, man has to travel sometimes. Thus, due to these reasons, the individual dhikr becomes necessary so that the mu'min, according to his time and condition, may perfume and illumine his intellect and soul with the remembrance of his Lord.

4. Dhikr-i jama`at (Collective remembrance): Many blessings and benefits are hidden within the collective dhikr-u `ibadat. Thus it is wise for a believing servant that he should always and on every occasion remain linked with the jama`at for this sacred and pure act, so that he, in addition to personal reward, may be granted that special reward which amounts to the reward of the whole jama`at. That is, on the day of Resurrection, he will be revived in the collective and national spirit. This is the greatest success. You may certainly have experienced several times that there is the feeling of abundant and unbounded delight, pleasure and happiness in collective dhikr-u bandagi.

5. Dhikr-i jali (Open remembrance): The main and special means and source of proximity and closeness of God is hidden remembrance. Open remembrance helps it to progress. Since the path of the spiritual progress of man starts from the outside and penetrates inwards, therefore, unless the disease of the callousness of the heart vanishes by external remembrance and giryah-u zari, the spiritual miracle of the internal or hidden remembrance is not possible.

6. Dhikr-i khafi (Hidden remembrance): This dhikr is the special dhikr which is fixed for the special following of the Prophets and awliya' and the observation of spiritual miracles. If the conditions and preparations of this dhikr are accomplished, it works with extreme rapidity and in a revolutionary way.

7. Dhikr-i kathir (Abundant remembrance): By this dhikr is meant to remember God abundantly whether with one kind of dhikr or with different adhkar (pl. of dhikr). In any case, the wise Qur'an has repeatedly drawn attention to the importance of abundant dhikr and it is commanded to do abundant dhikr. Therefore it is an emphatic command. Thus countless wisdoms are hidden in abundant dhikr.

8. Dhikr-i qalil (Little remembrance): If little remembrance is merely due to laziness, then it is not a good sign. If there is any other reason and it is definitely intended to add to it, then there is nothing wrong. However, what is necessary is that the little plus little plus little plus little should turn into abundant dhikr.

9. Dhikr-i lisani (Remembrance by tongue): God, the Exalted, has granted man a tongue and expression in order to always keep it busy in reciting His pleasant name and soul-nourishing remembrance and benefit himself and others from this spiritual sweetness. The special benefit of remembrance by tongue is attained when it causes the state of ardour and melting in the heart.

10. Dhikr-i qalbi (Remembrance in the heart): If this dhikr is in the true sense, it does not take long to awaken the inner senses. Since the heart is the centre of the personal world, therefore, remembrance by the heart is extremely important. Thus, if the miraculous tongue of the heart has opened up and God's Supreme Name has entered it, you are blessed that, at this place the great miracles of the hidden remembrance and the remembrance of the heart are going to appear.

11. Dhikr-i basari (Remembrance by the eyes): This dhikr means to observe and study the Divine signs with the external eye and the eye of the heart. For both sight and insight are granted in order to remember God by observing the wonders and marvels of His creation and art.

12. Dhikr-i sam'i (Remembrance by the ears): This blessed dhikr is related to the ear. For instance, if someone is engaged in dhikr and others are listening with zeal, then they are engaged in auditory remembrance. Similarly, to listen to the recitation of the noble Qur'an and the extollation and glorification of God is also auditory remembrance. But it should always be remembered that complete attention and passivity are extremely necessary in dhikr.

13. Dhikr-i badani (Remembrance by the body): This dhikr has several aspects but here, it suffices to mention only that every kind of hardship that is borne for any kind of dhikr-u `ibadat is borne by the body, therefore, this is a part of bodily dhikr. In particular, service for the nation and community is the soul of the progress of dhikr, without which there cannot be any spiritual progress.

14. Dhikr-i khwab (Remembrance in dream): This dhikr should, in fact, be mentioned among the wonders and marvels in that sometimes it also takes place in dream. But since it is beyond the control of man, therefore it is short and brief only as a symbol and sign, so that the believing servant should know whether he is punctual or lazy in bandagi.

15. Dhikr-i munfasal (Remembrance at intervals): It is not without benefit to mention that among these adhkar, one is also the "Remembrance at intervals", which is the dhikr after short intervals. The example of this dhikr can be given from the dhikr of an honest and pious shopkeeper who, while working in the shop, even though he cannot perform constant dhikr, nonetheless can benefit from remembrance at intervals. That is, he can remember God in many ways and at the same time continue the necessary conversation with his customers. This work is not very difficult for a mu'min with high ambition. There are many such mu'mins who are seen among the people during the day, but who continue to remember God by every means. The existence of such pious servants of God is the source of blessing in this world.

16. Dhikr-i musalsal (Constant remembrance): This is the name of a dhikr, the chain of which continues for a longer time, as if you have to make a chain or an armour whose links are properly linked one to another, just as Hazrat Dawud was ordered by God to make spiritual armour by constant dhikr (34:11). For, in order to fight against the devil, the valiant mu'min has to be clad in armour.

17. Dhikr-i tanaffus (Remembrance by breathing): This Sufic dhikr is performed by breathing. Every dhikr has a special benefit. Thus this dhikr also has a special benefit, one aspect of which is spiritual and the other, physical.

18. Dhikr-i `ilmi (Remembrance through knowledge): This is a dhikr of a higher degree which is related to remembering God through the Qur'anic verses, the miracles of knowledge of the internal world, the external world and the Perfect Words (kalimat-i tammat).

19. Other adhkar: Among the other adhkar are the praise of God, the Exalted, His glorification, supplication in the court of He Who provides all needs, expression of gratitude to Him for His favours, giryah-u zari (weeping and shedding tears), prostration before Him, prayer, recitation of the Qur'an and the recitation of Salawat, etc. Each dhikr is on various levels, so that the true servants should have a dhikr ready according to their condition; and every mu'min at different times may benefit from different adhkar, so that on the whole he may remain in constant dhikr.

20. The Main Purpose: The main purpose of all these adhkar is one only, and that is the proximity and closeness to God, so that the mu'min may attain the first annihilation, the second annihilation and the third annihilation, in which there is not only the supreme paradise, but also the supreme Ridhwan (Pleasure of God). This is the extreme health and eternal peace, to guide towards which God, may He be blessed and exalted, has revealed His light and the Qur'an (5:15). Praise be to God, the Sustainer of the worlds!

Note: For the details of dhikr see my book: "Dhikr-i Ilahi".

Nasar al-Din Nasir Hunzai
Karachi
20/2/88

1. Little Dhikr	7. Verbal Dhikr
2. Abundant Dhikr	8. Dhikr of Meaning
3. More abundant Dhikr	9. Real Dhikr
4. Dhikr by word	10. Dhikr of standing and sitting
5. Dhikr by deed	11. Dhikr of bowing
6. Dhikr of knowledge	12. Dhikr of prostration

This diagram comprises these and all other adhkar and no dhikr is left out. The three stages of annihilation are also mentioned here: annihilation in the murshid, annihilation in the Messenger and annihilation in Allah.

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