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. |
| 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. |
| 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. |
| 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. |
| 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.