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<br><i><font face="Times New Roman">The following article is an entry under
"<b>Zikr</b>" from the </font></i><font face="Times New Roman">"Dictionary
of Islam"<i> by T.P. Hughes.</i> <i>T.P. Hughes was an eminent Christian
missionary in India in 1888 C.E. We have meddled very little with the original
idiom in this essay so as to preserve its old-style ambience. However,
the grammatical use of</i> <b>(sic)<i> </i></b><i>has been used where we
obviously have disagreed with the author.- Editor</i></font>
<br>
<p><font face="Times New Roman"><b>ZIKR</b> Lit. "Remembering." The religious
ceremony, or act of devotion, which is practised by the various religious
orders of Faqirs, or Dervishes. Almost every religious Muhammadan is a
member of some order of Faqirs, and consequently the performance of <i>zikr</i>
is very common in all Muhammadan countries; but it does not appear that
any one method of performing the religious service of <i>zikr</i> is peculiar
to any order.</font>
<p><b><font face="Times New Roman">Zikr Jali (Zikr recited aloud)</font></b>
<p><font face="Times New Roman"><i>Zikrs</i> are of two kinds: <i>zikr
jali,</i> that which is recited aloud, and <i>zikr khafi</i>, that which
is performed either with a low voice or mentally.</font>
<p><font face="Times New Roman">The <b>Naqshbandiyah</b> [<a href="http://www.naqshbandi.org/dhikr/audio/part3.ram">click
here</a> to play a RealAudio file of a Naqshbandi zikr session] order of
Faqirs usually perform the latter, whilst the <b>Chishtiyah</b> and <b>Qadiriyah</b>
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 <i>zikr jali</i>, as given in the book <i>Qaulu 'l-Jamil</i>, by Maulawi
Shah Waliyu 'Ilah of Delhi: -</font>
<p><font face="Times New Roman">"The worshiper sits in the usual sitting
posture and shouts the word 'Allah' (God), drawing his voice from his left
side and then from his throat.</font>
<p><font face="Times New Roman">Sitting as at prayers he repeats the word
'Allah' still louder than before, first from his right knee, and then from
his left side.</font>
<p><font face="Times New Roman">Folding his legs under him, he repeats
the word 'Allah' first from his right knee and then from his left side,
still louder!</font>
<p><font face="Times New Roman">Still remaining in the same position, he
shouts the word 'Allah<i>',</i> first from the left knee, then from the
right knee, then from the left side, and lastly in front, still louder!</font>
<p><font face="Times New Roman">Sitting as at prayer, with his face towards
Makkah, he closes his eyes and says <i>"La"</i> - drawing the sound as
from his navel up to his left shoulder; then he says "<i>ilaha" </i>drawing
out the sound as from his brain; and last <i>"illa 'llahu,"</i> repeated
from his left side with great energy.</font>
<p><font face="Times New Roman">Each of these stages is called a <i>zarb</i>.
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
<i>zikr."</i></font>
<p><b><font face="Times New Roman">Zikr Khafi (Zikr recited in a low voice
or mentally)</font></b>
<p><font face="Times New Roman">The following is a <i>zikr khafi</i>, or
that which is performed in either a low voice or mentally.</font>
<p><font face="Times New Roman">Closing his eyes and lips, he says, "with
the tongue of the heart,"</font>
<p><font face="Times New Roman"><i>Allahu Sami'un,</i> "God the Hearer."</font>
<p><font face="Times New Roman"><i>Allahu Basirun,</i> "God the Seer."</font>
<p><font face="Times New Roman"><i>Allahu 'Alimun,</i> "God the Knower."</font>
<p><font face="Times New Roman">The first being drawn, as it were, from
the navel to the brain; 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.</font>
<p><font face="Times New Roman">He says in a low voice, "Allah,<i>" </i>from
the right knee, and then from the left side.</font>
<p><font face="Times New Roman">With each exhalation of his breath, he
says, "<i>la ilaha,"</i> and with each inhalation, "<i>illa 'llahu."</i></font>
<p><font face="Times New Roman">This third <i>zarb</i> is a most exhausting
act of devotion, performed, as it is, hundreds or even thousands of times,
and is therefore considered the most meritorious.</font>
<p><font face="Times New Roman">It is related that Maulawi Habibu 'llah,
living in the village of Gabasanri, in the Gadun country, on the Peshawur
frontier, became such an adept in the performance of this <i>zarb</i>,
that he recited the first part of the <i>zikr 'la ilaha'</i> with the exhalation
of his breath after the mid-day prayer; and the second part, <i>'illa 'llahu,'</i>
with the inhalation of his breath before the next time of prayer, thus
sustaining his breath for the period of about three hours!</font>
<p><b><font face="Times New Roman">Muraqabah (meditation) as a form of
Zikr</font></b>
<p><font face="Times New Roman">Another act of devotion, which usually
accompanies the <i>zikr,</i> is that of <i>Muraqabah</i>, or meditation.</font>
<p><font face="Times New Roman">The worshiper first performs <i>zikr</i>
of the following: -</font>
<p><font face="Times New Roman"><i>Allahu haziri,</i> "God who is present
with me."</font>
<p><font face="Times New Roman"><i>Allahu naziri</i>, "God who sees me."</font>
<p><font face="Times New Roman"><i>Allahu ma'i</i>, "God who is with me."</font>
<p><font face="Times New Roman">Having recited this <i>zikr</i>, either
aloud or mentally, the worshiper proceeds to meditate upon some verse or
verses of the Koran. Those recommended for the Qadiriyah Faqirs by Maulavi
Shah Waliyu 'llah are the following, which is considered most devotional
and spiritual by Muslim mystics: -</font>
<p><font face="Times New Roman">1. Suratu 'l-Hadid (57:3)</font>
<p><font face="Times New Roman">"<i>He (God) is first. He is last. The
Manifest, and the Hidden, and who knoweth all things."</i></font>
<p><font face="Times New Roman">2. Suratu 'l-Hadid (57:4)</font>
<p><i><font face="Times New Roman">He (God) is with you wheresoever ye
be."</font></i>
<p><font face="Times New Roman">3. Suratu Qaf (50: 16)</font>
<p><i><font face="Times New Roman">"We (God) are closer to him (man) than
his jugular vein."</font></i>
<p><font face="Times New Roman">4. Suratu 'l-Baqarah (2:109)</font>
<p><i><font face="Times New Roman">Whichever way ye turn, there is the
face of God."</font></i>
<p><font face="Times New Roman">5. Suatu 'n-Nisa (4:125)</font>
<p><i><font face="Times New Roman">"God encompasseth all things."</font></i>
<p><font face="Times New Roman">6. Suratu 'r-Rahman (55:26,27)</font>
<p><font face="Times New Roman">"<i>All on earth shall pass away, but the
face of thy God shall abide resplendent with majesty and glory."</i></font>
<p><b><font face="Times New Roman">The Union of the Heart and Tongue</font></b>
<p><font face="Times New Roman">Some teachers tell their disciples that
the heart has two doors, that which is fleshly, and that which is spiritual;
and that the <i>zikr</i> <i>jali</i> has been established for the opening
of the former, and <i>zikr khafi</i> for the latter, in order that they
may both be enlightened.</font>
<p><font face="Times New Roman">To the uninitiated, such a ceremony appears
but a meaningless rite, but to the Sufi, it is one calculated to convey
great benefit to his inner man, as will appear from the following instructions
which are given by a member of the Order respecting the <i>zikr</i>, which
he says is a union of the heart and the tongue in calling upon God's name.
"In the first place, the <i>Shaikh,</i> or teacher, must with his heart
recite, 'There is no God but Allah, and Muhammad is the Prophet of Allah,'
whilst the <i>Murid</i> [disciple] keeps his attention fixed by placing
his heart opposite that of the <i>Shaikh</i>; he must close his eyes, keep
his mouth firmly shut, and his tongue pressed against the roof of his mouth;
his teeth tight against each other, and hold his breath; then, with great
force, accompany the <i>Shaikh </i>in the <i>zikr</i>, which he must recite
with his heart, and not with his tongue. He must retain his breath patiently,
so that within one respiration, he shall say the <i>zikr</i> three times,
and by this means, allow his heart to be impressed with the meditative
<i>zikr</i>."</font>
<p><font face="Times New Roman">"The heart," the same writer continues,
"in this manner is kept constantly occupied with the idea of the Most High
God: it will be filled with awe, love, and respect for Him; and, if the
practiser arrives at the power of continuing to effect this when in the
company of a crowd, the <i>zikr</i> is perfect. If he cannot do this, it
is clear that he must continue his efforts. The heart is a subtle part
of the human frame, and is apt to wander away after worldly concerns, so
that the easier mode of arriving at the proceeding is to compress the breath,
and keep the mouth firmly closed with the tongue forced against the lips.
The heart is shaped like the cone of a fir-tree; your meditations should
be forced upon it, whilst you mentally recite the <i>zikr</i>. 'Let the
<i>"La"</i>
be upward, the <i>"ilaha"</i> to the right, and the whole phrase "<i>La
ilaha illa 'llahu"</i> (There is no God but Allah) be formed upon the fir-cone,
and through it pass to all the members of the whole frame, and they feel
its warmth. By this means, the world and all its attractions disappear
from your vision, and you are enabled to behold the excellence of the Most
High. Nothing must be allowed to distract your attention from the <i>zikr</i>,
and ultimately, you retain by its medium, a proper conception of the <i>Tawhid</i>,
or Unity of God.</font>
<p><font face="Times New Roman">"The cone-shaped heart rests in the left
breast and contains the whole truth of man. Indeed, it signifies, the 'whole
truth'; it comprises the whole of man's existence within itself and is
a compendium of man; mankind, great and small, are but an extension of
it, and it is to humanity what the seed is to the whole tree which it contains
within itself: <i>in fine</i>, the essence of the whole of God's book and
of all His secrets is the heart of man. Whoever finds a way to the heart,
obtains his desire. To find a way to the heart is needed by a heartfelt
service, and the heart accepts of the services of the heart. It is only
through the fatigues of water and ashes that the <i>Murid</i> reaches the
conversation of the heart and the soul; he will be then so drawn towards
God, that afterwards without any difficulty, he may without trouble, in
case of need, turn his face from all others towards the <i>Tark</i> (the
abandonment of the world), the <i>Haqiqat</i> (the truth), the <i>Hurriyat</i>
(the freedom), and the <i>Zikr </i>the recital of God's names and praises)."</font>
<p><font face="Times New Roman">As a curious instance of the superstitious
character <b><i>(sic)</i></b> of this devotional exercise, the Chishtiyah
order believe that if a man sits cross-legged and seizes the vein called
<i>kaimas</i>,
which is under the leg, with his toes, that it will give peace to his heart,
when accompanied by <i>zikr</i> of the
<i>"nafi wa isbat,</i> which is
a term used for the <i>Kalima</i>, namely:-- <i>La 'ilaha illa 'llahu,</i>
"There is no deity but God."</font>
<p><font face="Times New Roman">The most common form of <i>zikr</i> 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 <i>(Mishkat,</i>
book cxi); and to facilitate the recital of these names, the <i>zakir</i>
(or reciter) uses a <i>tasbih</i> (or rosary).</font>
<p><b><font face="Times New Roman">Three other forms of zikr: <i>Tasbih,
Tahmid</i> and <i>Takbir</i></font></b>
<p><font face="Times New Roman">In addition to the forms of <i>zikr</i>
already mentioned, there are three others, which are even of more common
use, and are known as <i>Tasbih, Tahmid,</i> and <i>Takbir.</i> They are
used as exclamations of joy and surprise, as well as for the devotional
exercise of <i>zikr</i>.</font>
<p><font face="Times New Roman"><i>Tasbih</i> is the expression <i>Subhana-Allah!</i>
"Holiness be to God!"</font>
<p><font face="Times New Roman"><i>Tahmid, Alhamdu li-Allah!</i> "Praise
be to God!"</font>
<p><font face="Times New Roman"><i>Takbir, Allahu akbar!</i> "God is great!"</font>
<p><font face="Times New Roman">When the <i>Tasbih</i> and <i>Tahmid</i>
are recited together, it is said thus, <i>Subhanna 'llahi bi-hamdi-hi,</i>
i.e. "Holiness be to God with His praise." It is related in the Hadis that
Muhammad said, "Whoever recites this sentence a hundred times, morning
and evening, will have all his sins forgiven."</font>
<p><font face="Times New Roman">Muhammad said, "Repeat the <i>Tasbih</i>
a hundred times, and a thousand virtues shall be recorded by God for you,
ten virtuous deeds for each repetition."</font>
<p><font face="Times New Roman">In forming our estimation of Muhammad and
Muhammadanism, we must take into consideration the important place the
devotional exercise of <i>zikr</i> occupies in the system, not forgetting
that it has had the authoritative sanction of the Prophet himself.</font>
<p><b><font face="Times New Roman">A description of a zikr session</font></b>
<p><font face="Times New Roman">The following is a graphic description
of one of these devotional performances by Dr. Eugene Schuyler, in his
work on Turkistan:--</font>
<p><font face="Times New Roman">"At about ten o'clock one Thursday evening,
in company with several friends, we went to the mosque and were at once
admitted. Some thirty men, young and old, were on their knees in front
of the <i>qiblah</i>, reciting prayers with loud cries and violent movements
of the body, and around them was a circle, two or three deep, of men standing,
who were going through the same motions. We took up a position in one corner
and watched the proceedings. For the most part, the performers or worshipers
had taken off their outside gowns and their turbans, for the night was
warm and the exercise was violent. They were reciting the words 'My defence
is in God! May Allah be magnified! My light, Muhammad - God bless him!
There is no God but God!" These words were chanted to various semi-musical
notes in a low voice, and were accompanied by a violent movement of the
head over the left shoulder towards the heart, then back, then to the right
shoulder, and then down, as if directing all the movements towards the
heart. These texts were repeated for hundreds and hundreds of times and
this <i>zikr</i> usually lasted for an hour or two. At first the movements
were slow, but continually increased in rapidity until the performers were
unable to endure it any longer. If anyone failed in his duty, or was slower,
or made less movement than was required, then persons who regulated the
enthusiasm went up to him and struck him over the head, or pushed him back
out of the circle and called another into it. Occasionally persons got
so worn out with their cries, and so wet with perspiration that it became
necessary for them to retire for a few minutes rest, and their places were
immediately taken by others. When their voices became entirely hoarse with
one cry, another was begun and finally the cry was struck up, 'He lives!
He lives! God lives!' at first slowly, with an inclination of the body
to the ground: then the rhythm grew faster and in cadence, the body became
more vertical, until at last they all stood up: the measure still increased
in rapidity, and, each one placing his hand on the shoulder of his neighbour,
and then forming several concentric rings, they moved in a mass from side
to side of the mosque, leaping about and always crying: 'He lives! God
lives!' Hitherto, there had been something wild and unearthly in it, but
now to persons of weak nerves, it became positively painful, and two of
my friends were so much impressed as to be obliged to leave the mosque.
Although I was sufficiently cold-blooded to see the ridiculous <b><i>(sic)</i></b>,
rather than horrible side of this, I could not help receiving an impression
that the devotees were a pack of madmen, whose motions were utterly independent
of any volition of their own. . . The intonations of the voice were very
remarkable and were often accompanied by most singular gestures, the hands
or a book being often held to the side of the mouth in order to throw the
voice as far as possible. Often these recitations are merely collections
of meaningless words <b><i>(sic)</i></b> which always seem to produce the
same effect on the hearers, and are constantly interrupted by cries of
<i>Hi,
ho, och, ba, ba, </i>and groans and sobs, and the hearers weep, beat their
breasts with their fists, or fall upon the round."</font>
<p><b><font face="Times New Roman">The Whirling Dervishes Sama Ceremony
as a form of Zikr</font></b>
<p><font face="Times New Roman">The dancing [whirling] and howling<i> </i>dervishes
at Constantinople and Cairo have become public sights, and are familiar
to those Europeans who have visited those cities.</font>
<p><font face="Times New Roman">We are indebted to Mr. Brown's account
of <i>The Dervishes</i> (Trubner and Co., Ludgate Hill) for the following
graphic description of one of these public recitals of <i>zikr</i>.</font>
<p><font face="Times New Roman">The ceremony commences by the recital by
the <i>Shaikh</i> of the seven first attributes of the Divinity, called
by them the seven mysterious words. "He next chants various passages of
the Koran, and at each pause, the Dervishes placed in a circle round the
hall, respond in chorus by the word 'Allah!' (God) or 'Hoo!' (<i>Huwa </i>or
<i>Hu,</i>
He). In some of the societies, they sit on their heels, the elbows close
to those of each other, and all making simultaneously light movements of
the head and body. In others, the movement consists in balancing themselves
slowly from the right to the left, and from the left to the right, or inclining
the body methodically forwards and aft. There are other societies in which
these motions commence seated, in measured cadences with a staid countenance,
the eyes closed or fixed upon the ground, and are continued on foot." These
singular exercises are consecrated under the name of <i>Murakebeh</i> (exaltation
of the Divine glory) [<i>muraqabah,</i> 'meditation'], and also under that
of the <i>Tevheed</i> (celebration of the Divine unity) <i>[Tawhid]</i>,
from which come the name <i>Tevheed khaneh</i> given to the whole of the
halls devoted to these religious exercises.</font>
<p><font face="Times New Roman">In some of these institutions, such as
the Kadirees [Qadiri's], the Rufa'ees [Rifai's], the Khalwettees, the Bairamees,
the Gulshenees, and the 'Ushakees, the exercises are made each holding
the other by the hand, putting forward always the right foot, and increasing
at every step the strength of the movement of the body. This is called
the <i>Devr (Daur)</i>, which may be translated the 'dance or 'rotation.'
The duration of these dances is arbitrary, - each one is free to leave
when he pleases. Every one, however, makes it a point to remain as long
as possible. The strongest and most robust of the number, and the most
enthusiastic, strive to persevere longer than the others; they uncover
their heads, take off their turbans, form a second circle within the other,
entwine their arms within those of their brethren, lean their shoulders
against each other, gradually raise the voice, and without ceasing, repeat
"Ya Allah!' (O God) or 'Ya Hu' (O He), increasing each time the movement
of the body, and not stopping until their entire strength is exhausted.</font>
<p><b><font face="Times New Roman">The Rufa'ees [Rifai's]</font></b>
<p><font face="Times New Roman">"Those of the order of the Rufa'ees excel
in these exercises. They are, moreover, the only ones who use fire in their
devotions. Their practices embrace nearly all those of the other orders;
they are ordinarily divided into five different scenes, which last more
than three hours, and which are preceded, accompanied, and followed by
certain ceremonies peculiar to this order. The first commences with praises
which all the Dervishes offer to their <i>Shaikhs, </i>seated before the
altar. Four of the more ancient come forward at first and approach their
superior, embrace each other as if to give the kiss of peace, and next
place themselves two to his right and two to his left. The remainder of
the Dervishes in a body press forward in a procession, all having their
arms crossed, and their heads inclined. Each one, at first, salutes by
a profound bow the tablet on which the name of his founder is inscribed.
Afterwards, putting his two hands over his face and his beard, he kneels
before the <i>Shaikh,</i> kisses his hand respectfully, and then they all
go on with a grave step to take their places on the sheep-skins, which
are spread in a half-circle around the interior of the hall. As soon as
a circle is formed, the Dervishes together chant the <i>Takbir</i> (the
exclamation <i>Allahu akbar,</i> 'God is exalted' and the <i>Fatihah</i>
(the first chapter of the Koran). Immediately afterwards, the <i>Shaikh</i>
pronounces the words '<i>'La ilaha ill' Allah'</i>(There is no deity but
God), and repeats them incessantly; to which the Dervishes repeat 'Allah!'
balancing themselves from side to side, and putting their hands over their
faces, on their breasts, and their abdomen and on their knees.</font>
<p><font face="Times New Roman">"The second scene is opened by the Hamdee
Mohammedee, a hymn in honour of the Prophet, chanted by one of the elders
placed on the right of the <i>Shaikh</i>. During this chant, the Dervishes
continue to repeat the word 'Allah!' moving their bodies forward and aft.
A quarter of an hour later they all rise up, approach each other, and press
their elbows against each other, balancing from right to left, and afterwards,
in a reverse motion - the right foot always firm, and the left in a periodical
movement, the reverse of that of the body, all observing great precision
of measure and cadence. In the midst of this exercise, they cry out the
words 'Ya Allah!' followed by that of 'Ya Hoo!' Some of the performers
sigh, others sob, some shed tears, others perspire greatly and all have
their eyes closed, their faces pale, and the eyes languishing.</font>
<p><font face="Times New Roman">"A pause of some minutes is followed by
a third scene. It is performed in the middle of an
<i>Ilahee,</i> chanted
by the two elders on the right of the <i>Shaikh</i>. The<i> Ilahees</i>
are spiritual <i>cantiques,</i> composed almost exclusively in Persian
by <i>Shaikhs</i> deceased in the odour of sanctity. The Dervishes then
hasten their movements, and, to prevent any realization, one of the first
among them puts himself in their centre, and excites them by his example.
If in the assembly there be any strange Dervishes, which often happens,
they give them through politeness this place of honour; and all fill it
successively, the one after the other, shaking themselves as aforesaid.
The only exception made is in favour of the Mevlevees; these never perform
any other dance than that peculiar to their own order, which consist in
turning round on each heel in succession.</font>
<p><font face="Times New Roman">"After a new pause commences the fourth
scene. Now all the Dervishes take off their turbans, form a circle, bear
their arms and shoulders against each other, and thus make the circuit
of the hall at a measured pace, striking their feet at intervals against
the floor, and all springing up at once. This dance continues during the<i>
Ilahees</i>, chanted alternately by the two elders to the left of the <i>Shaikh</i>.
In the midst of this chant, the cries of 'Ya Allah!' are increased doubly,
as also those of 'Ya Hoo!" with frightful howling, shrieked by the Dervishes
together in the dance. At the moment that they would seem to stop from
sheer exhaustion, the <i>Shaikh</i> makes a point of exerting them to new
efforts by walking through their midst, making also himself most violet
movements. He is next replace by the two elders, who double the quickness
of the step and the agitation of the body; they even straighten themselves
up from time to time, and excite the envy or emulation of the others in
their astonishing efforts to continue the dance, until their strength is
entirely exhausted.</font>
<p><font face="Times New Roman">"The fourth scene leads to the last, which
is the most frightful of all, the wholly prostrated condition of the actors
becoming converted into a species of ecstasy which they call <i>Halah</i>.
It is in the midst of this abandonment of self, or rather of religious
delirium that they make use of red hot irons. Several cutlasses and other
instruments of sharp-pointed iron are suspended in the niches of the hall,
and upon a part of the wall to the right of the <i>Shaikh</i>. Near the
close of the fourth scene, two Dervishes take down eight or nine of these
instruments, heat them red-hot, and present them to the <i>Shaikh.</i>
He, after reciting some prayers over them and invoking the founder of the
Order, Ahmed er Rufa'ee, breathes over them, and raising them slightly
to the mouth, gives them to the Dervishes, who ask for them with the greatest
eagerness. Then it is that these fanatics,<b><i>(sic) </i></b>transported
by frenzy, seize upon these irons, gloat upon them tenderly, lick them,
bite them, hold them between their teeth, and end by cooling them in their
mouths! Those who are unable to procure any, seize upon the cutlasses hanging
on the wall with fury, and stick them into their sides, arms, and legs.</font>
<p><font face="Times New Roman">"Thanks to the fury of their frenzy, and
to the amazing boldness which they deem a merit in the eyes of the Divinity,
all stoically bear up against the pain which they experience with apparent
gaiety. If, however, some of them fall under their sufferings, they throw
themselves into the arms of their confreres, but without a complaint or
the least sign of pain. Some minutes after this, the
<i>Shaikh</i> walks
round the hall, visits each one of the performers in turn, breathes upon
their wounds, rubs them with saliva, recites prayers over them, and promises
them speedy cures. It is said that twenty-four hours afterwards, nothing
is to be seen of their wounds.</font>
<p><font face="Times New Roman">"It is the common opinion among the Rufa'ees
that the origin of these bloody practices can be traced back to the founder
of the Order. They pretend <b><i>(sic)</i></b> that one day, during the
transport of his frenzy, Ahmed Rufa'ee put his legs in a burning basin
of coals, and was immediately cured by the breath of saliva and the prayers
of 'Abdul Kadir Gilani; they believe that their founder received this same
prerogative from heaven, and that at his death, he transmitted it to all
the <i>Shaikhs</i> his successors. It is for this reason that they give
to these sharp instruments and to these red-hot irons, and other objects
employed by them in their mysterious frenzy, the name of <i>Gul</i>, which
signifies 'rose', wishing to indicate thereby that the use made of them
is as agreeable to the soul of the elect Dervishes as the odour of this
flower may be to the voluptuary.</font>
<p><font face="Times New Roman">"After the Rufa'ees, the Sa'dees have also
the reputation of performing miracles, pretty much of the same sort as
the preceding. One reads in the institute of this Order that Sa'd ed Deen
Jebawee, its found, when cutting wood in the vicinity of Damascus, found
three snakes of an enormous length, and that, after having recited some
prayers and blown upon them, he caught them alive, and used them as a rope
with which to bind his fagot. To this occurrence they ascribe the pretended
virtue of the <i>Shaikhs</i> and the Dervishes of this society, to find
out snakes, to handle them, to bit them, and even to eat them without any
harm to themselves. Their exercises consist like those of the Rufa'ees
and other Orders, at first in seating themselves, and afterwards in rising
upright; but in often changing the attitude, and in redoubling their agitation
even until they become overcome with fatigue, when they fall upon the floor
motionless and without knowledge. Then the <i>Shaikh</i>, added by his
vicars, employs no other means to draw them out of this state of unconsciousness
than to rub their arms and legs, and to breathes into their ears the words
'<i>La ilaha ill' Allah</i>.'</font>
<p><font face="Times New Roman"><b>The Mevlevees [Mevlevi's]</b> [<a href="http://www.turknet.com/music/traditional/mevlevi/all.ram">click
here</a> to listen to an entire Sema Session while continuing to read this
site]</font>
<p><font face="Times New Roman">"The Mevlevees are distinguished by the
singularity of their dance, which has nothing in common with that of the
other societies. They call it Sema (<i>Sama)</i> in place of Devr <i>(Daur)</i>
and the halls consecrated to it are called Sema khanehs. Their construction
also different. The apartment represents a kind of pavilion, sufficiently
light and sustained by eight columns of wood. These Dervishes also have
prayers and practices peculiar to themselves. Among them the public exercises
are not ordinarily made by more than nine, eleven, or thirteen individuals.
They commence by forming a circle, seated on sheep-skin spread upon the
floor at equal distances from each other; they remain nearly a half-hour
in this position, the arms are folded, the eyes closed, the head inclined,
and absorbed in profound meditation.</font>
<p><font face="Times New Roman">"The <i>Shaikh</i>, placed on the edge
of his seat on a small carpet, breaks silence by a hymn in honour of the
Divinity; afterwards he invites the assembly to chant with him the first
chapter of the Koran. 'Let us chant the <i>Fatiha</i>,' he says, in 'glorifying
the holy name of God, in honour of the blessed religion of the prophets,
but above all, of Muhammad Mustapha, the greatest, the most august, the
most magnificent of all the celestial envoys, and in memory of the first
four Caliphs, of the sainted Fatima, of the chaste Khadeeja of the Imams
Hasan and Husain of all the martyrs of the memorable day, of the ten evangelical
disciples, the virtuous sponsors of our sainted Prophet, of all his zealous
and faithful disciples, of all the Imams, <i>Mujtahids </i>(sacred interpreters),
of all the doctors, of all the holy men and women of Mussulmanism [the
Muslim faith]. Let us chant also in honour of Hazreti Mevlana, the founder
of our Order, of Hazreti Sultan ul 'Ulema (his father), of Sayid Burban
ed Deen (his teacher), of <i>Shaikh</i> Shems ed Din (his consecrator),
of Valideh Sultan (his mother), of Mohammed 'Allay ed Deen Efendi (his
son and vicar), of all the <i>Chelebees</i> (his successors), of all the
<i>Shaikh</i>s,
of all the Dervishes, and all the protectors of our Order, to whom the
Supreme Being deigns to give peace and mercy. Let us pray for the constant
prosperity of our holy society, for the preservation of the very learned
and venerable Chelebee Efendi (the General of the Order), our master and
lord, or the preservation of the reigning Sultan, the very majestic and
clement Emperor of the Mussulman [Muslim] faith, for the prosperity of
the Grand Vizier, and of the <i>Shaikh ul Islam</i>, and that of all the
Mohammedan militia, or all the pilgrims of the holy city of Mekkeh. Let
us pray for the repose of the souls of all the institutors of all the
<i>Shaikhs,
</i>and
of all the Dervishes of all other Orders; for all good people, for all
those who have been distinguished by their good works, their foundations,
and their acts of beneficence. Let us pray also for all the Mussulmans
of one and the other sex of the east and the west, for the maintenance
of all prosperity, for preventing all adversity, for the accomplishment
of all salutary vows, and for the success of all praiseworthy enterprises;
finally, let us ask God to deign to preserve in us the gift of His grace,
and the fire of holy love.'</font>
<p><font face="Times New Roman">"After the Fatiha, which the assembly chant
in a body, the <i>Shaikh</i> recites the Fatihah and the Salawat, to which
the dance of the Dervishes succeeds. Leaving their places all at once,
they stand in a file to the left of the superior, and, approaching near
him with slow steps, the arms folded, and the head bent to the floor, the
first of the Dervishes, arrived nearly opposite the <i>Shaikh</i>, salutes,
with a profound inclination, the tablet which is on his seat, on which
is the name of Hazreti Mevlana, the founder of the Order. Advancing next
by two springs forward, to the right side of the superior, he turns toward
him, salutes him with reverence, and commences the dance, which consists
in turning on the left heel, in advancing slowly, and almost insensibly
making the turn of the hall, the eyes closed, and the arms open. He is
followed by the second Dervish, he by the third, and so on with all the
others, who end by filling up the whole of the hall, each repeating the
same exercises separately, and at a certain distance from each other.</font>
<p><font face="Times New Roman">"This dance lasts sometimes for a couple
of hours and it is only interrupted by two short pauses, during which the
<i>Shaikh</i>
recites different prayers. Towards the close of the exercise, he takes
a part in them himself, by placing himself in the midst of the Dervishes;
then returning to his seat, he recites some Persian verses expressive of
good wishes for the prosperity of the religion, and the state. The General
of the Order is again named, also the reigning Sultan, in the following
terms: 'The Emperor of the Mussalmans, and the most august of monarchs
of the house of Othman, Sultan, son of a sultan, grandson of a sultan,
Sultan -, son of Sultan -, Khan,' etc.</font>
<p><font face="Times New Roman">"Here the poem mentions all the princes
of blood, the Grand Vizier, the Muftee, all the Pashas of the empire, the
'Ulemas, all the <i>Shaikhs</i>, benefactors of the Order, and of tall
the Mussulman peers, invoking the benediction of heaven on the success
of their armies against the enemies of the empire. 'Finally, let us pray
for all the Dervishes present and absent, for all the friends of our holy
society, and generally for all the faithful, dead and living, in the east
and in the west.</font>
<p><font face="Times New Roman">"The ceremony terminates by chanting the
Fatihah, or first chapter of the Koran."</font>
<div align=right>
<br><i><font face="Times New Roman">(by John P. Brown, The Dervishes, or
Oriental Spiritualism, pg. 218 seqq.)<sup><a href="#N_1_">(1)</a></sup></font></i></div>
<b><font face="Times New Roman"></font></b><b><font face="Times New Roman"></font></b>
<p><b><font face="Times New Roman">Sayings of the Prophet Muhammad (pbuh)
about Zikr</font></b>
<p><font face="Times New Roman">These ceremonies of <i>zikr </i>would at
first sight appear to have little in common with original Muhammadanism,
but there appears to be little doubt that the practice of reciting the
word <i>Allah</i> and other similar expressions, commenced in the days
of Muhammad himself, and this even the Wahhabis admit, who at the same
time condemn the extravagances of the Howling and Dancing Dervishes of
Turkestan, Turkey, and Egypt.</font>
<p><font face="Times New Roman">A chapter is devoted to the Prophet's injunctions
on the subject in all large books of traditions, called <i>Babu 'z-Zikr</i>,
from which the following sayings of Muhammad have been selected:</font>
<br>
<ul>
<li>
<font face="Times New Roman">Whenever people sit and remember God, they
are surrounded by angels which cover them with God's favour, and peace
descends upon them, and God remembers them in that assembly which is near
him.</font></li>
<li>
<font face="Times New Roman">Verily there are angels who move to and fro
on the road and seek for the rememberers of God, and when they find an
assembly remembering God, they say to one another, "Come ye to that which
ye were seeking." Then the angels cover them with their wings as far as
the lowest heaven, called the region of the world. The Prophet said: -
When the angels go to the court of God, God asks them, while knowing better
than they, "What do My servants say and do?" Then the angels say, "They
are reciting the Tasbih, the Takbir, the Tahmid, and the Tamjid for Thee."
And God says, "Have they seen Me?" The angels say, "No, by God, they have
not seen Thee." Then God says, "What would their condition be if they had
seen Me?" The angels say, "If they had seen Thee, they would be more energetic
in worshiping Thee and in reciting the Tamjid, and they would be more excessive
in repeating the Tasbih." God says, "Then what do they want?" The angels
say, "Paradise." Then God says, "Have they seen Paradise?" The angels say,
"We swear by God they have not." Then God says, "What would their state
have been had they seen Paradise?" The angels say, "If they had seen Paradise,
they would be very ambitious for it, and would be excessive wishers of
it, and very great desirers of it." God says, "What thing is it they seek
protection from?" The angels say, "from Hellfire." God says, "Have they
seen the fire?" The angels say, "No, by God, if they had seen the fire.
-- " God says, "How would they have been had they seen the fire?" The angels
say, "If they had seen the fire, they would be great runners from it, and
would be great bearers of it." Then God says, "I take ye as witnesses that
verily I have pardoned them." One of the angels said, "There is a person
amongst them who is not a rememberer of Thee, and is only come on account
of his own needs."</font></li>
<li>
<font face="Times New Roman">There is a polish for everything that takes
rust, and the polish for the heart is the remembrance of God, and there
is no act that redeems from God's punishments so much as the remembrance
of Him. The Companions said, "Is not fighting with the infidels also like
this? He said, "No, although he fights until his sword be broken."</font></li>
<li>
<font face="Times New Roman">Shall I not inform you of an action which
is better for you than fighting with infidels and cutting off their heads,
and their cutting off yours?" The Companions said, "Yes, inform us." The
Prophet said, "These actions are remembering God."</font></li>
<li>
<font face="Times New Roman">'Abdullah ibn Aus said: - An 'Arabi came to
the Prophet and asked, "Which is the best of men?" the Prophet said, "Blessed
is the person whose life is long and whose actions are good." The 'Arabi
said, "O Prophet! Which is the best of actions, and the most rewarded?"
He said, "The best of actions is this, that you separate from the world,
and die whilst your tongue is moist in repeating the name of God."</font></li>
<li>
<font face="Times New Roman">A man said, "O Prophet of God, really the
rules of Islam are many, tell me a thing by which I may lay hold of rewards."
The Prophet said, "Let your tongue be always moist in the remembrance of
God."</font></li>
<li>
<font face="Times New Roman">"Verily there are ninety-nine names of God;
whosoever counts them up shall enter into Paradise."</font></li>
<li>
<font face="Times New Roman">When Zu 'n-Nun (Jonah) the prophet prayed
to his Lord when he was in the fish's belly, he said, "There is no Deity
but Thee. I extol Thy holiness. Verily I am of the unjust ones." And a
Mussulman who supplicates God with this petition will have his prayer granted.</font></li>
<li>
<font face="Times New Roman">The best expressions are these four: <i>Subhana
Allahi, al-Hamdu Lillahi, La ilaha illa Allah,</i> and <i>Allahu akbar;</i>
and it does not matter with which of them you begin.</font></li>
<li>
<font face="Times New Roman">Verily I like repeating these four expressions:
O Holy God! Praise be to God! There is no deity but God! And God is Great!
better than anything upon which the sun shines.</font></li>
<li>
<font face="Times New Roman">No one can bring a better deed on the Day
of Resurrection (unless he shall have said the like or added to it) than
he who has recited, "O Holy God! Praise by to Thee!" one hundred times
every morning and evening.</font></li>
<li>
<font face="Times New Roman">There are two expressions light upon the tongue
and heavy in the scale of good works, and they are, "O holy God! Praise
be to Thee!" and "O Holy God! The Mighty One!"</font></li>
<li>
<font face="Times New Roman">That person who shall say, "There is no deity
but God, who has no partner, to whom is dominion and praise and power,"
one hundred times, shall receive rewards equal to the emancipating of ten
slaves; and one hundred good actions shall be written for him, and one
hundred of his sins shall be blotted out; and those words shall be a protection
to him from the devil and his wickedness, in that day in which he shall
have repeated them, until the night. Nor can anyone perform a better deed
for the Day of Resurrection than this, unless he has done even more.</font></li>
<li>
<font face="Times New Roman">Moses said, "O my Lord, teach me how I am
to call upon Thee." And God said, "O Moses, recite, 'There is no deity
but God!'" Then Moses said, "O my Lord every one of thy people say this."
And God said, "O Moses, if the seven heavens and their inhabitants and
the seven earths were put into one scale, and this expression, 'There is
no deity but God,' into another, these words would exceed in weight."</font></li>
<li>
<font face="Times New Roman">Reciting "O Holy God" is half the scale of
good works, and reciting "God be praised" fills the scale. The recital
of "There is no deity but one," removes the curtain between the worshiper
and his God.</font></li>
<li>
<font face="Times New Roman">He who recites with an unsullied heart, "There
is no deity but God," shall have the doors of heaven open for him until
he reaches the throne of God, as long as he abstains from great sins.</font></li>
<li>
<font face="Times New Roman">The ejaculation, "There is no power and strength
but in God," is medicine for ninety-nine pains, the least of which is melancholy.</font></li>
<li>
<font face="Times New Roman">There are two qualities which, being practiced
by anyone, shall cause him to enter Paradise; they are small and easy,
and it is easy for anyone to practise them. One of them is saying 'God
is holy' ten times after every prayer, 'Praised be God' ten times, and
'God is great' ten times. And verily I saw the Prophet counting these words
on his hand, and he would say, "then these words are one hundred and fity
with the tongue in the day and night, but they are one thousand and five
hundred in the scale of actions, reckoning ten for one. And the second
is this: when he goes to his bedchamber, let him say, 'God is holy' and
'God be praised,' and 'God is great,' then that is one hundred on the tongue
and a thousand in the scales. Then which of you is it that commits two
thousand five hundred vices in the day night, so that these words may cover
them?" The Companions said, "If when we repeat these words we have so many
rewards, why should we not say them?" The Prophet said, "The Devil comes
to one of you when at prayers and says to him, 'Remember so-and-so,' till
you have finished your prayers; and the Devil comes to you in your bed-chamber,
and is always making you sleep."</font></li>
<br>
<p>
<p>
<hr WIDTH="100%"></ul>
<b><font face="Times New Roman"><font size=+2>Notes:</font></font></b>
<br>
<p><a NAME="N_1_"></a>1. For a modern description of the Sema ceremony
visit <a href="http://www.webcom.com/threshld/society/sema/index.html">this
site.</a>
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