Notes on Muhammadanism/Chapter 51

by Thomas Patrick Hughes

LI.—ZIKR, OR THE RELIGIOUS SER-
VICES OF THE DARWESHES.

Zikr is the religious ceremony, or act of devotion, which is practised by the various religious orders of Faqírs, or Darweshes. Almost every religious Muhammadan is a member of some order of Faqírs, and, consequently, the performance of zikr is very common in all Muhammadan countries; but it does not appear that any one method of performing the religious service of zikr, is peculiar to any particular order.

Zikrs, are of two kinds, zikr-i-jalí, that which is recited aloud, and zikr-i-khafí, that which is performed either with a low voice, or mentally.

The Nagqshbandía order of Faqírs usually perform the latter, whilst the Chishtía and Qádiría orders celebrate the former. There are various ways of going through the exercise, but the main features of each are similar in character. The following is a zikr-i-jalí as given in the book Qual-ul-Jamíl, by Maulaví Sháh Walí Ullah, of Delhi:—

1. The worshipper sits in the usual sitting posture and shouts the word Al-lah (God), drawing his voice from his left side and then from his throat.

2. Sitting as at prayers he repeats the word Al-lah still louder than before, first from his right knee, and then from his left side.

3. Folding his legs under him he repeats the word Al-lah first from his right knee and then from his left side, still louder!

4. Still remaining in the same position, he shouts the word Al-lah, first from the left knee then from the right knee, then from the left side, and lastly in front, still louder!

5. Sitting as at prayer, with his face towards Mecca, he closes his eyes, says "Lá"—drawing the sound as from his navel up to his left shoulder; then he says i-lá-ha, drawing out the sound as from his brain; and lastly "il-lal-lá-ho," repeated from his left side with great energy.

Each of these stages is called a Zarb. They are, of course, recited many hundreds of times over, and the changes we have described account for the variations of sound and motion of the body described by Eastern travellers who have witnessed the performance of a zikr.

The following is a zikr-i-khafí, or that which is performed in either a low voice, or mentally.

1. Closing his eyes and lips, he says, "with the tongue of the heart,"

Al-la-ho-samiʾun, "God the hearer."

Al-la-ho-baswírun, "God the seer."

Al-la-ho-ʾalimun, "God the knower."

The first being drawn, as it were, from the navel to the breast; the second, from the breast to the brain; the third, from the brain up to the heavens; and then again repeated stage by stage backwards and forwards.

2. He says in a low voice, "Allah," from the right knee, and then from the left side.

3. With each exhalation of his breath, he says, "lá-ildáha," and with each inhalation, "il-lal-lá-ho."

This third zarb is a most exhausting act of devotion, performed, as it is, hundreds or even thousands of times, and is, therefore, considered the most meritorious.

It is related that Maulaví Habíb Ullah, now living in the village of Gabásanri, in the Gadún country, on the Peshawur frontier, has become such an adept in the performance of this zarb, that he recites the first part of the zikr-lá-iláha with the exhalation of his breath after the midday prayer; and the second part, il-lal-lá-ho, with the inhalation of his breath before the next time of prayer, thus sustaining his breath for the period of about three hours!

Another act of devotion, which usually accompanies the zikr, is that of Muráqaba, or meditation.

The worshipper first performs zikr of the following—

Allaho-házarí, "God the present one."

Allaho-názarí, "God the seer."

Allaho-sháhidí, "God who witnesses."

Allaho-maí, "God who is with us."

Having recited this zikr, either aloud or mentally, the worshipper proceeds to meditate upon some verse or verses of the Quran. Those recommended for the Qádiría Faqírs by Maulaví Sháb Walí Ullah are the following, which we give as indicating the line of thought which is considered most devotional and spiritual by Muslim mystics:—

1. Surat-ul-Hadíd (lvii.), 3.

"He (God) is first. He is last. The Manifest, and the Hidden, and who knoweth all things."

2. Surat-ul-Hadíd (lvu.), 4.

"He (God) is with you wheresoever ye be."

3. Surat-ul-Qáf (l.), 16.

"We (God) are closer to him (man) than his neck vein.'

4. Surat-ul-Baqr (ii.), 109.

"Whichever way ye turn, there is the face of God.'

5. Surat-un-Nisá (iv.), 125.

"God encompasseth all things."

6. Surat-ur-Rahman (lv.), 7.

"All on earth shall pass away, but the face of thy God shall abide resplendent with majesty and glory."

Some teachers tell their disciples that the heart has two doors, that which is fleshly, and that which is spiritual; and that the zikr-i-jalí has been established for the opening of the former, and zikr-i-khafí for the latter, in order that they may both be enlightened.

There certainly must be something invigorating in the exercise of a zikr-i-jalí to a religious devotee, who seldom stirs out of his mosque; and we have often been told by Maulavís, that they find the performance of a zikr keeps evil thoughts from the mind; but as some of the most devoted zákirs (i. e. those who perform the zikr) are amongst the most immoral men, the religious exercise does not appear to have any lasting effect on the moral character.

As a curious instance of the superstitious character of this devotional exercise, the Chishtía order believe that if a man sits cross-legged and seizes the vein called Kaimás, which is under the leg, with his toes, that it will give peace to his heart, when accompanied by a zikr of the "nafí isbát," which is a term used for the first part of the Kalimah, which forms the usual zikr, namely:—

Lá-iláha-il-lal-laho, "There is no deity but God."

The most common form of zikr is a recital of the ninety-nine names of God; for Muhammad promised those of his followers who recited them, a sure entrance to Paradise.^[1]

To facilitate this repetition, the zákir uses a Tasbih, or rosary, of ninety-nine beads. The Wahhábís, however, do not use this invention, but count on their fingers. The introduction of the rosary amongst Roman Catholics is generally ascribed to Dominic, the founder of the Black Friars (A.D. 1221); but Dean Hook says it was in use in the year 1100; it is, therefore, not improbable that the Crusaders borrowed it from their Muslim opponents; and it is thought that the Muhammadans received it from the Buddhists.

There are several lists of the supposed ninety-nine names^[2] of God; but the following is given by Muslim and Bokhárí in their collections of traditions:—

1.	Rahmán	The Compassionate.
2.	Rahím	The Merciful.
3.	Málik	The King.
4.	Quddus	The Holy One.
5.	Salám	The Peace.
6.	Momin	The Faithful.
7.	Mohymin	The Protector.
8.	ʾAzíz	The Incomparable.
9.	Jabbár	The Benefactor.
10.	Mutakabbir	The Mighty Doer.
11.	Kháliq	The Creator.
12.	Bárí	The Maker.
13.	Musawwir	The Former.
14.	Ghafár	The Pardoner.
15.	Qahhár	The Powerful.
16.	Wahháb	The Giver.
17.	Razzáq	The Bestower of Daily Bread.
18.	Fattah	The Opener.
19.	ʾAlím	The Omniscient.
20.	Qábiz	The Restrainer.
21.	Básit	The Expander.
22.	Kháfiz	The Depresser.
23.	Ráfí	The Exalter.
24.	Muʾiz	The Strengthener.
25.	Muzil	The Lowerer.
26.	Samiʾ	The Hearer.
27.	Basír	The Seer.
28.	Hákam	The Judge.
29.	ʾAdl	The Just.
30.	Latíf	The Benignant.
31.	Khabír	The Knower.
32.	Halím	The Clement.
33.	ʾAzím	The Great.
34.	Ghafúr	The Great Pardoner.
35.	Shakúr	The Rewarder.
36.	ʾAlí	The Most High.
37.	Kabír	The Great Lord.
38.	Háfiz	The Guardian.
39.	Muqít	The Giver of Strength.
40.	Hasíb	The Reckoner.
41.	Jalíl	The Glorious.
42.	Karím	The Munificent.
43.	Raqíb	The Watcher.
44.	Mujíb	The Approver of Supplications.
45.	Wásiʾ	The Expander.
46.	Hakím	The Physician.
47.	Wadúd	The All-Loving.
48.	Majíd	The Glorious.
49.	Báis	The Awakener.
50.	Shahíd	The Witness.
51.	Haqq	The True.
52.	Wakíl	The Provider.
53.	Qawwí	The Powerful.
54.	Matín	The Firm.
55.	Walí	The Friend.
56.	Hamíd	The One to be Praised.
57.	Muhsí	The Counter.
58.	Mubdí	The Cause.
59.	Muʾíd	The Restorer.
60.	Mohyí	The Life-giver.
61.	Mumit	The Death-giver.
62.	Hai	The Living.
63.	Qaiyyúm	The Self-subsisting.
64.	Wájid	The Finder.
65.	Majíd	The Grand.
66.	Wáhid	The Unique.
67.	Samad	The Perpetual.
68.	Qádir	The Powerful.
69.	Muqtadir	The Prevailing.
70.	Muqaddim	The Bringer before.
71.	Muwakhkhir	The Bringer after.
72.	Awwal	The First.
73.	Akhir	The Last.
74.	Zahir	The Evident.
75.	Bátin	The Hidden.
76.	Wálí	The Governor.
77.	Mutaʾá	The Sublime.
78.	Barr	The Doer of Good.
79.	Tawwáb	The Propitious.
80.	Muntaqim	The Avenger.
81.	Afú	The Eraser.
82.	Ráuf	The Benefiter.
83.	Málik-ul-Mulk	The King of Kingdoms.
84.	Zuljalál-wal-Ikrám	The Lord of Glory and Honour.
85.	Muksit	The Equitable.
86.	Jámiʾ	The Assembler.
87.	Ghaní	The Rich.
88.	Mughaní	The Enricher.
89.	Mutí	The Giver.
90.	Mániʾ	The Withholder.
91.	Zárr	The Afflicter.
92.	Náfiʾ	The Benefactor.
93.	Núr	The Light.
94.	Hádí	The Guide.
95.	Badiaʾ	The Incomparable.
96.	Báqí	The Eternal.
97.	Wáris	The Inheritor.
98.	Rashíd	The Director.
99.	Sabúr	The Patient.

The list either begins or closes with the peculiar designation of God, Allah, making the complete number of one hundred names for the Deity.

The following names occur in other works which we have consulted, and are sometimes used in place of some of those in the list already give:—Azalí, the Eternal; Abadí, the Everlasting; Maula, the Lord; Ahad, the only One; Munʾem, the Giver of Blessing; Sádig, the Righteous One; Sattár, the Concealer of Sins; Rabb, the Lord.

In the recital of these words the prefix and inflexion are used thus, Ar-Rahímo! Al-Máliko! As-Samiʾo! etc. Many of the titles will appear to the English reader to be synonymous, but Muslim theologians discover in them shades of difference. It will be observed that the titles are not arranged in philosophical order.

In addition to the forms of zikr already mentioned there are four others which are even of more common use, and are known as Tasbíh, Tahmíd, Tahlíl, and Takbír. They are used as exclamations of joy and surprise, as well as for the devotional exercise of zikr.

Tasbíh is the expression Subhán-Allah! "Holiness be to God!"

Tahmíd. Alhamdo-Lilla! "Praise be to God!"

Tahlíl. Lá-il-la-ha-il-lal-lá-ho! "There is no deity but God!"

Takbír. Allaho-Akbar! "God is great!"

Muhammad said, "Repeat the Tasbíh a hundred times, and a thousand virtues shall be recorded by God for you, ten virtuous deeds for each repetition."

When the Tasbíh and Tahmíd are recited together it is said thus, Subhán-Allah wa Bihamdihi, i. e., "Holiness be to God with His praise." It is related in the Hadís that Muhammad said, "Whoever recites this sentence a hundred times, morning and evening, will have all his sins forgiven."

In forming our estimation of Muhammad and Muhammadanism we must take into consideration the important place the devotional exercise of zikr occupies in the system, not forgetting that it has had the authoritative sanction of "the Prophet" himself.

 

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1. Vide Mishkát, bk. cxi.
2. Surat-al-Aráf (vii.), 179: "Most excellent titles hath God by these, call ye upon him."