Divine Remembrance - Chapter III: Kinds of dhikr

Chapter III: Kinds of dhikr

It is one of the essential duties of true mu’mins that they should know some examples of the different kinds of Divine remembrance so that they may benefit from them religiously and spiritually, according to the requirements of time and place. The Divine and natural law is that nothing in religion or in the world can prove to be completely beneficial and profitable until it is understood and known thoroughly. Therefore, it is necessary to know that dhikr, with respect to different aspects, is of various kinds. Thus we are going to discuss some of the more important kinds of dhikr in the following:-

Dhikr-i Fard	(individual remembrance)
Dhikr-i Jama`at	(congregational remembrance)
Dhikr-i Jali	(loud remembrance)
Dhikr-i Khafi	(hidden remembrance)
Dhikr-i Kathir	(abundant remembrance)
Dhikr-i Qalil	(little remembrance)
Dhikr-i Lisani	(remembrance by tongue)
Dhikr-i Qalbi	(remembrance in the heart)
Dhikr-i Basari	(remembrance through the eyes)
Dhikr-i Sam`i	(remembrance through the ears)
Dhikr-i Badani	(remembrance by means of the body)
Dhikr-i Khwab	(remembrance in dream)

Proof of the Kinds of Dhikr

If we ponder seriously on the following verse, we will find clear examples of the above kinds of dhikr in it. It is said: “Then remember (fa’dhkuru) Allah as you remember your fathers or with a more intense remembrance.” (2:200)

Thus from this verse first we find the example of individual remembrance (dhikr-i fard), for individual people remember their father, and the same proves to be the example of congregational remembrance (dhikr-i jama`at), when some sons may gather together and remember their ancestors. Then there is the allusion to the loud remembrance (dhikr-i jali), for a person can recite the eulogy of his ancestors in the form of modulation as the Arabs used to do (before Islam). The proof of hidden remembrance (dhikr-i khafi), is a person who remembers his ancestors in a hidden way. The examples of abundant remembrance (dhikr-i kathir) and little remembrance (dhikr-i qalil) are quite clear since a person remembers their forefathers often or rarely. The examples of remembrance by the tongue (dhikr-i lisani) and remembrance in the heart (dhikr-i qalbi) correspond with the loud remembrance (dhikr-i jali) and hidden remembrance (dhikr-i khafi) respectively. The proof of remembrance by the eyes (dhikr-i basari) is that a son looks at his father and his personal possessions with love and affection, or yearns to see him. The proof of remembrance by the ears (dhikr-i sam`i) is that all individuals listen to the praise and mention of their forefathers eagerly. The example of bodily remembrance (dhikr-i badani) is when individuals have to go to their fathers they have to move physically and undertake pains and [sometimes] toil (to reach them). The example of remembrance in dream (dhikr-i khwab) is that every kind-hearted person occasionally sees their father in dream, which causes their love for and remembrance of their father to be stronger.

Individual remembrance (Dhikr-i Fard)

This is when a person whether he is in a group or alone remembers; when he remembers according to his own desire freely without feeling restricted by the group rules and without their accompaniment. Solo remembrance of the dhakir is beneficial and profitable everywhere and at all times. However, one should not choose it in preference to congregational remembrance, because its grace is far greater.

Congregational remembrance (Dhikr-i Jama`at)

The form of congregational remembrance is such that there is a majlis or assembly of more than one mu’min in which they all perform the dhikr harmoniously. If all the conditions and rules pertaining to the majlis-i dhikr (assembly of remembrance) are fulfilled, there are more chances and possibilities of spiritual progress than other ways of remembrance and worship. The wisdom in this is that dhikr is the luminous rope of God and human beings are commanded to hold fast to it collectively (3:103).

Loud remembrance (Dhikr-i Jali)

This is the name of the dhikr or remembrance which is performed by one or more people with an effective voice. The need for such a remembrance is that the human heart, due to negligence and misdeeds, becomes rusty and dark very quickly, and hidden remembrance does not descend in such a heart until it has been completely cleansed through loud remembrance and weeping and crying (giryah-u zari).

It should be remembered that any of the parts of Divine worship, when it is recited with a loud and effective voice, is called loud remembrance, such as the recitation of ‘subhan Allah’ by a group. In short, whatever worship is performed loudly is called loud remembrance.

Hidden remembrance (Dhikr-i khafi)

The purpose of hidden remembrance is to perform it secretly in a hidden way. This is very close to the remembrance in the heart (dhikr-i qalbi). The benefit of this dhikr is that there is no demonstration of being a darwish in it, nor can people spread [false] rumours about the one who practises it. Further, one other great benefit of this dhikr is that it gradually descends to the heart and takes the form of remembrance in the heart.

Abundant remembrance (Dhikr-i Kathir)

Abundant remembrance means to remember God copiously, whether it is in the form of different names and worship, or in the form of the remembrance [of one name]; by intervals or continuously, loud or hidden. In any case all such remembrance will be considered abundant remembrance, if collectively its quantity is great.

In this connection it is essential to know that it has been commanded to do abundant dhikr not only in one verse but in numerous verses of the holy Qur’an. Therefore, it is necessary for and incumbent upon mu’mins to devote themselves more and more during the day and the night to Divine remembrance and to good deeds. This is because there are two opposing controlling powers in the heart of a human being: one is the power of good and the other is the power of evil. Therefore, as long as a mu’min continues to remember God properly, the authority of evil comes to an end and good is set free to exercise its authority. On the contrary, when a human being forgets God, the ability of good is suppressed and the power of evil is amplified. Thus, abundant remembrance is the only remedy to remain safe from the germs of all the evils of Satan and the carnal soul.

Little remembrance (Dhikr-i Qalil)

Little remembrance means to remember God very seldom. It is not a good sign if the reason for it is solely laziness, for the Qur’an disparages laziness and idleness. If however, there is some other reason, and dhikr is certain to increase later, it does not matter.

Remembrance by tongue (Dhikr-i Lisani)

This means any dhikr which is performed by the movement of the tongue, whether the voice is high or low. The benefit of this dhikr is that not only does the heart of the dhakir attend to and expect true love, but also awakens others’ deeply sleeping hearts from the sleep of negligence. Why should this not be so while God has given the tongue in order to remember Him as much as possible?

Remembrance in the heart (Dhikr-i Qalbi)

This means the dhikr of the heart. This is the most special dhikr among the remembrances (adhkar), and possesses wonders and marvels of spirituality. However, as much as it is special, miraculous and wisdom-filled, so is this kind of dhikr delicate and difficult [to perform]. This is the reason why it is helped by all other kinds of remembrances, worship and good deeds so that it may progress. It has innumerable benefits, and the essential one is that through its regular and constant practice the heart’s tongue begins to move as a result of which the door of spirituality remains open forever.

Remembrance through the eyes (Dhikr-i Basari)

This is the dhikr of mu’mins’ eye, which is done in various ways, for instance, by keeping one of God’s great names in attractive writing in front of their eyes with the purpose that the blessed name be engraved upon the heart, or visualize such a name directly, or studying the Qur’an and religious books of the highest degree and also studying the signs of the universe meticulously. All these are among the remembrance through the eyes (dhikr-i basari).

Remembrance through the ears (Dhikr-i sam`i)

This blessed dhikr pertains to the ear. For instance, if someone is doing dhikr and another one is listening to him eagerly, both are doing dhikr. The dhikr of the former is by tongue, and that of the latter is through the ears. Further, if a mu’min reads the Qur’an with a beautiful recitation, or praises God in poetry or prose, this soul-nourishing voice stands for remembrance through the ears for anyone who listens to it with attention and absorption.

Remembrance by means of the body (Dhikr-i badani)

This dhikr related to the body is of different kinds. Nonetheless, suffice it to say here that in connection with any kind of dhikr and any type of worship, whatever hard work and toil have to be undertaken are by the body itself. In particular any useful religious service which is rendered for the sake of humanity and jama`at is accomplished through the powers of the body. This service is the essence of dhikr’s progress, provided it is not for the fulfilment of worldly purposes, but is purely with the intention of seeking God’s pleasure.

Remembrance in Dream (Dhikr-i Khwab)

Sometimes mu’mins see a pleasant dream in which they are performing dhikr and worship. Now we have to see how they perform such dhikr and worship, correctly or incorrectly. If in the state of the dream dhikr is done for a certain time continuously and also gives a feeling of happiness, this is a glad tiding of spiritual progress. Contrary to this, if they face difficulty in the dhikr or worship in the dream and the chain of dhikr discontinues, it should be understood that they are still weak in the matter of dhikr.

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