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54-481: They are characterized by their reverence for dhikr (a devotional practice which consists of repeating the names of God with various formulas, often performed after the daily prayers ). Sufism in the Muslim world emerged during the early Umayyad Caliphate (661–750 CE) and grew as a mystic tradition in the mainstream Sunni and Shia denominations of Islam , which according to Eric Hanson and Karen Armstrong

108-453: A conclusive manner. Explaining the attributes of a fakir, he says, "faqir is not who can not do anything and is nothing in his self-being. But faqir has all the commanding powers (gifted from Allah) and his orders can not be revoked." Ibn Arabi explained Sufism, including faqr, in more detail. He wrote more than 500 books on the topic. He was the first Muslim scholar to openly introduce the idea of Wahdat al-wujud . His writings are considered

162-584: A convincing preacher who converted numerous Jews and Christians and who integrated Sufi mysticism with Islamic Law. Al-Gilani died in 1166 and was buried in Baghdad. His urs (death anniversary of a Sufi saint) is traditionally celebrated on 11 Rabi' al-Thani . During the reign of the Safavid Shah Ismail I , Gilani's shrine was destroyed. However, in 1535, the Ottoman emperor Suleiman

216-409: A method dhikr and meditation, the goal of which is to obtain a feeling of peace, separation from worldly values ( dunya ), and, in general, strengthen Iman (faith). The main purpose of dhikr is to fill the heart with spiritual meaning and not simply chant the invocations with an empty heart and absent mind. When performed with awareness, the heart then becomes receptive to the activity of the tongue and

270-546: A millennium, originally expressing their beliefs in Arabic , before spreading into Persian , Turkish , Indian languages , and a dozen other languages. The term fakir has taken on a more recent and colloquial usage for an ascetic who renounces worldly possessions, and has even been applied to non-Muslims . Fakirs are prevalent in the Middle East and South Asia ; they are thought to be self-sufficient and possess only

324-615: A solid source that has defied time. Another well-known Muslim saint, Sultan Bahoo , describes a fakir as one "who has been entrusted with full authority from Allah (God)". In the same book, Sultan Bahoo says, "Faqir attains eternity by dissolving himself in oneness of Allah. He, when, eliminates himself from other than Allah, his soul reaches to divinity." He says in another book, "faqir has three steps (stages). First step he takes from eternity (without beginning) to this mortal world, second step from this finite world to hereafter and last step he takes from hereafter to manifestation of Allah." In

378-450: A speaker who refers to something briefly/incidentally), or reminder, is considered a maddah who reminds the remembering of Allah (and His Dhikr) for people, and he himself should also be reciter of dhikhr; namely, not only he ought to be a recital of Dhikr, but also he should put the audience in the situation of dhikr reminding (of Allah and likewise Ahl al-Bayt ). Idiomatically the term means "praiser of God" or "professional narrator of

432-478: Is a form of Islamic worship in which phrases or prayers are repeatedly recited for the purpose of remembering God . It plays a central role in Sufism , and each Sufi order typically adopts a specific dhikr , accompanied by specific posture, breathing, and movement. In Sufism, dhikr refers to both the act of this remembrance as well as the prayers used in these acts of remembrance. Dhikr usually includes

486-454: Is a type of group ceremony that consist mostly of recited spiritual poetry and Quranic recitation. According to William Chittick , "The Koran commonly refers to the knowledge brought by the prophets as “remembrance” (dhikr) and “reminder” (dhikra, tadhkir), terms that derive from the root dh-k-r". These terms appear more than forty times in the Quran to describe the Quran itself. For example,

540-413: Is also recommended when remembering God. Since it can get difficult to keep track of the counting of the prayers, the beads are used to keep track so that the person reciting the prayer can turn all of their focus on what is actually being said - as it can become difficult to concentrate simultaneously on the number and phrasing when one is doing so a substantial number of times. Similarly, as dhikr involves

594-434: Is aware of God's presence. There are numerous conventional phrases and expressions invoking God. Reciting the Quran sincerely is also considered a kind of Dhikr. For example: "It is truly I. I am Allah! There is no god [worthy of worship] except Me. So worship Me [alone], and establish prayer for My remembrance" — Surah Taha , Ayah 14 "O believers! Always remember Allah often" — Surah Al- Ahzab, Ayah 41 "Indeed, in

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648-574: Is conducive to that, the knowledgeable person and the learning person." —Jami Al-Tirmidhi 2322 Narrated by Abdullah bin Busr that the Messenger of Allah said: "'Always keep your tongue moist with the remembrance of Allah, the Mighty and Sublime.'" — Sunan Ibn Majah 3793 Narrated by Mu'adh ibn Jabal that the Messenger of Allah said: "The People of Paradise will not regret except one thing alone:

702-484: Is understood as a call to "remember" ( dhikr ) an innate knowledge of God humans already possess. The Quran uses the term dhikr to denote the reminder from God conveyed through the prophets and messengers , as well as the human response to that reminder, signifying a reciprocal interaction between the divine and human. Muslims believe the prophets deliver God's message as a reminder to humans, who, in turn, should remember and acknowledge it. There are several verses in

756-484: The Fourth Way teaching of G. I. Gurdjieff , the word fakir is used to denote the specifically physical path of development, as opposed to the words yogi (which Gurdjieff used for a path of mental development) and monk (which he used for the path of emotional development). Dhikr Dhikr ( Arabic : ذِكْر ; / ð ɪ k r / ; lit.   ' remembrance, reminder, mention ' )

810-680: The Gospel . In that vein, the Jews and the Christians are thus referred to as "the people of the Reminder" (ahl al dhikr) (16:43, 21:7). The Quran justifies the sending of numerous prophets by God by stating that human beings, similar to their forefather Adam , have a propensity to forget and become heedless . The key to confronting this shortcoming is the remembrance that God conveys through his prophets. According to Islamic beliefs, prophets have

864-638: The Shafi'i and Hanbali schools of law. He placed Shafi'i jurisprudence ( fiqh ) on an equal footing with the Hanbali school ( madhhab ), and used to give fatwa according to both of them simultaneously. This is why al-Nawawi praised him in his book entitled Bustan al-'Arifin (Garden of the Spiritual Masters), saying: We have never known anyone more dignified than Baghdad's Sheikh Muhyi al-Din 'Abd al-Qadir al-Gilani, may Allah be pleased with him,

918-509: The Sheikh of Shafi'is and Hanbalis in Baghdad. In 1127, Gilani returned to Baghdad and began to preach to the public. He joined the teaching staff of the school belonging to his teacher, al-Mazkhzoomi, and was popular with students. In the morning he taught hadith and tafsir , and in the afternoon he discoursed on the science of the heart and the virtues of the Quran . He was said to have been

972-617: The eponym of the Qadiriyya , one of the oldest Sufi orders. He was born in 1077 or 1078 in the town of Na'if, Rezvanshahr in Gilan , Persia , and died in 1166 in Baghdad . The honorific Muhiyudin denotes his status with many Sufis as a " reviver of religion ". Gilani ( Arabic al-Jilani ) refers to his place of birth, Gilan . However, Gilani also carried the epithet Baghdadi , referring to his residence and burial in Baghdad. He

1026-444: The names of God or supplication from the Quran or hadith . It may be counted with either one's fingers or prayer beads , and may be performed alone or with a collective group. A person who recites dhikr is called a dhākir ( ذَاكِر ; [ðaːkɪr] ; lit.   ' rememberer ' ). The Quran frequently refers to itself and other scriptures and prophetic messages as "reminders" ( dhikrah , tadhkīrah ), which

1080-453: The 1990s. All people, including Muslims and Catholics, were allowed to use prayer beads inside prisons, lest their freedom of religion be violated when the prison administration forbade their possession as contraband in the penal system. The practice of carrying prayer beads became controversial when gang-members began carrying specific colors of prayer beads to identify themselves . A "dhakir" ( ذَاكِر ) or "Zaker" (literally "mentioner"'

1134-579: The Department of Corrections) in the State of New York pursuant to 42 USC Section 1983. The plaintiffs argued that prisoners have a First Amendment Constitutional right to pursue Islamic healing therapy called KASM (قاسَمَهُ | qaasama | taking an oath ) which uses prayer beads . The rosary of oaths, which Alameen developed, was used to successfully rehabilitate inmates suffering from co-occurring mental health challenges and substance abuse issues during

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1188-488: The Magnificent had a dome built over the shrine. Shaykh Abdul Qadir Jilani converted thousands of people to Islam through his compassionate and inclusive approach to Inner purification and devotion towards Allah. His emphasis on inner purification, divine love, and ethical living resonated deeply with many, attracting followers from diverse backgrounds. One of Shaykh Abdul Qadir Jilani's most significant contributions

1242-535: The Messenger of Allah said: "Shall I tell you about the best of deeds, the most pure in the Sight of your Lord, about the one that is of the highest order and is far better for you than spending gold and silver, even better for you than meeting your enemies in the battlefield where you strike at their necks and they at yours?" The companions replied, "Yes, O Messenger of Allah!" He replied, 'Remembrance of Allah." — Jami Al-Tirmidhi 3337 Narrated by Abu Hurairah that

1296-416: The Messenger of Allah said: "People will not sit in an assembly in which they remember Allah without the angels surrounding them, mercy covering them, and Allah Mentioning them among those who are with Him." —  Bulugh Al-Maram : Book 16, Hadith 1540 Narrated by Abu Hurairah that the Messenger of Allah said: "Lo! Indeed the world is cursed. What is in it is cursed, except for remembrance of Allah, what

1350-403: The Quran clarifies that "dhikr" as the human response to God's reminder is not limited to merely acknowledging the truth of tawhid (the oneness of God). Rather, the term "dhikr" also means "to mention." Thus, on the human side, "dhikr" involves not only being aware of God's presence but also expressing that awareness through language, whether spoken or unspoken. Therefore, "dhikr" encompasses both

1404-457: The Quran refers to itself as "The Wise Reminder" (al-dhikr al-ḥakīm) in 3:58, "a Reminder for the believers" (dhikra Lil mu'minin) in 7:2, and "The reminder for the worlds" (dhikra Lil 'alamin) in 6:90. The prophet Muhammad himself is described in 88:21 as a "reminder" ("So remind! thou art but a reminder"). The same terms are also used to refer to other prophetic messages such as the Torah and

1458-597: The Quran that emphasize the importance of remembering the will of God by saying phrases such as "God willing" "God knows best," and "If it is your will.' This is the basis for dhikr. Surah al-Kahf (18), Ayah 24 states a person who forgets to say, "God willing", should immediately remember God by saying, "Maybe my Lord will guide me to [something] more akin to rectitude than this." Other verses include Surah al-Ahzab (33), Ayah 41, "O you who have faith! Remember Allah with frequent remembrance", and Surah ar-Ra'd (13), Ayah 28, "those who have faith, and whose hearts find rest in

1512-407: The affirmation of God’s Oneness by us in our pre-eternal ontological reality. Men and women still bear the echo of this “yes” deep down within their souls, and the call of Islam is precisely to this primordial nature, which uttered the “yes” even before the creation of the heavens and the earth. The call of Islam therefore concerns, above all, the remembrance of a knowledge deeply embedded in our being,

1566-426: The best form of dhikr, where dhikr is done silently and in one position without moving the body. This method of dhikr allowed it to be done whenever one could, and it avoided showing off as it was privately done. Among the biggest advocates for silent dhikr was Baha' al-Dïn Naqshband , and his form of dhikr "...required the practitioners to force internal energy into different parts within the body through concentrating

1620-620: The confirmation of a knowledge that saves, hence the soteriological function of knowledge in Islam. The Quran also highlights that God called upon all souls to witness His lordship, so that no one can plead ignorance on the Day of Judgment : ""Lest you say on the Day of Resurrection, "As for us, we were heedless of this," or lest you say, "Our fathers associated others with God before us, and we were their offspring after them. What, wilt Thou destroy us for what

1674-519: The creation of the heavens and the earth and the alternation of the day and night there are signs for people of reason. [They are] those who remember Allah while standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth [and pray], 'Our Lord! You have not created [all of] this without purpose. Glory be to You! Protect us from the torment of the Fire'" — Surah Al 'Imran , Ayat 190-191 Narrated by Abu Al-Darda that

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1728-439: The details of which vary between Sufi orders or tariqah . An example of this is the initiation of an applicant, where the repetition of dhikr is a necessary component in the ceremony. Each order, or lineage within an order, has one or more forms for group dhikr, the liturgy of which may include recitation , singing , music , dance , costumes , incense , muraqaba (meditation), ecstasy , and trance . Common terms for

1782-452: The forms of litany employed include "hizb" ( pl. "ahzab"), "wird" ( pl. "awrad") and durood . An example of a popular work of litany is Dala'il al-Khayrat . Another type of group dhikr ceremony that is most commonly performed in Arab countries is called the haḍra ( lit . presence). A haḍra can draw upon secular Arab genres and typically last for hours. Finally, sama ` ( lit . audition)

1836-414: The function of reminding (dhikr) people of what they already know, while humans only need to remember (dhikr) their innate knowledge of God . This knowledge is said to be present in the divine spirit that God breathed into Adam, as the Quran states that God molded Adam's clay with His own hands and blew into him His own spirit (32:9, 15:29, 38:72). [The message of Islam] is a call for recollection, for

1890-465: The house that passed them by and in which they made no remembrance of Allah." —Shu'ab al-Iman: Book 1, Hadith 392 The Islamic prophet Muhammad is reported to have taught his daughter Fatimah bint Rasul Allah a special manner of Dhikr which is known as the " Tasbih of Fatimah ". This consists of: The Shia way of doing the Tasbih of Fatimah is: Like many other religions, the use of rosaries

1944-400: The inner state of being mindful of God and the outer expression of that mindfulness through verbal or nonverbal means. Abdul-Qadir Gilani Abdul Qadir Gilani ( Persian : عبدالقادر گیلانی , romanized :  'Abdulqādir Gīlānī , Arabic : عبد القادر الجيلاني , romanized :  ʿAbd al-Qādir al-Jīlānī ) was a Hanbali scholar, preacher, and Sufi leader who was

1998-479: The leading Sufi orders ( tariqa ) of fakirs are the Shadhiliyyah , Chishtiyah , Qadiriyah , Naqshbandiyah , and Suhrawardiyah . The Cambridge English Dictionary defines the term fakir as "a member of an Islamic religious group, or a holy man". The attributes of a fakir have been defined by many Muslim scholars. The early Muslim scholar, Abdul-Qadir Gilani , defined Sufism , tasawwuf and faqr in

2052-478: The mind and regulating the breath. This was to be undertaken while repeating the verbal formula that constitutes the Islamic profession of faith: 'there is no god but God, and Muhammad is the messenger of God'". Each word in the verbal statement was for a specific part of the body, such as the navel or the upper chest. The other form of Sufi dhikr is vocal dhikr performed using the tongue and body, where showing off

2106-426: The province of his birth. In 1095, he went to Baghdad. There, he pursued the study of Hanbali law under Abu Saeed Mubarak Makhzoomi and ibn Aqil . He studied hadith with Abu Muhammad Ja'far al-Sarraj. His Sufi spiritual instructor was Abu'l-Khair Hammad ibn Muslim al-Dabbas. After completing his education, Gilani left Baghdad. He spent twenty-five years wandering in the deserts of Iraq . Gilani belonged to

2160-453: The qualities they represent, cultivate a state of spiritual purity, and draw closer to God. The repetitive nature of dhikr helps to quiet the mind, focus the heart, and create a sense of inner peace and presence.To Sufis, dhikr is seen as a way to gain spiritual enlightenment and achieve annihilation of self ( fana ) in order to seek permanence in God. All Muslim sects endorse individual rosaries as

2214-645: The remembrance of Allah.' Look! The hearts find rest in Allah's remembrance!" Sufi dhikr most commonly involves the repetition of the Names of Allah. This practice is central to Sufi spiritual exercises and is intended to foster a deeper connection with the Divine. The Names of Allah , also known as Asma'ul Husna, represent various attributes of God, such as " Ar-Rahman " (The Most Merciful) and "Al-Karim" (The Generous). By invoking these names, practitioners aim to internalize

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2268-414: The remembrance of a knowledge kneaded into the very substance of our being even before our coming into this world. In a famous verse that defines the relationship between human beings and God, the Quran, in referring to the precosmic existence of man, states, “‘Am I not your Lord?’ They said: ‘Yes, we bear witness’” (7:172). The “they” refers to all the children of Adam, male and female, and the “yes” confirms

2322-789: The repetition of particular phrases a specific number of times, prayer beads are used to keep track of the count. Known also as Tasbih , these are usually Misbaha ( prayer beads ) upon a string, 33, 99, or 100 in number, which correspond to the names of God in Islam and other recitations. The beads are used to keep track of the number of recitations that make up the dhikr. In the United States, Muslim inmates are allowed to utilize prayer beads for therapeutic effects. In Alameen v. Coughlin, 892 F. Supp. 440 (E.D.N.Y 1995), Imam Hamzah S. Alameen, a/k/a Gilbert Henry, and Robert Golden brought suit against Thomas A. Coughlin III, etc., et alia (Head of

2376-589: The spiritual need for God. The term is also frequently applied to Hindu ascetics (e.g., sadhus , gurus , swamis , and yogis ). These usages developed primarily in the Mughal era in the Indian subcontinent . There is also a distinct clan of faqeers found in North India , descended from communities of fakirs who took up residence at Sufi shrines . Others In terms of Ihsan : Ḥusayn ibn ʿAlī , who

2430-638: The tragedies of Karbala (and Ahl al-Bayt)". To some extent, it can mean Maddah/panegyrist too. The root of the word "Dhakir" ( ذَاكِر ) is "Dhikr" ( ذِكْر ) which means remembering/praising; and the word "Dhakiri" ( ذَاكِرِيّ ) is the act which is done by Dhakir, i.e. mentioning the Dhikr (of Allah, the Ahl al-Bayt, etc.) by observing its specific principles/manners. Followers of Sufism have two main ways of engaging in dhikr: silent and vocal dhikr. Silent dhikr has been considered by many Sufi practitioners to be

2484-438: The vain-doers did?"" (7:172-73). The Quran uses the term "dhikr" to refer to both the reminder that comes from God through the prophets and the response of humans to that reminder. This word reflects a two-way communication process between the Divine and the human. The prophets deliver the message of God, which is intended to serve as a reminder to humans, and humans respond to it by remembering and acknowledging it. In addition,

2538-525: Was also known as Gauth Al-Azam. Gilani was born in 1077 or 1078. Despite his popularity, his background is uncertain. His father (or perhaps grandfather) had the Iranian name of Jangi Dust, which indicates that Gilani was of Persian stock. His nisba means "from Gilan ", an Iranian region located on the southwestern coast of the Caspian Sea . During his stay in the city of Baghdad , Gilani

2592-573: Was called ajami (non-Arab), which according to Bruce Lawrence may be because he spoke Persian alongside Arabic. According to the al-Nujūm al-ẓāhira by the 15th-century historian Ibn Taghribirdi (died 1470), Gilani was born in Jil in Iraq , but this account is questioned by French historian Jacqueline Chabbi . Modern historians (including Lawrence) consider Gilani to have been born in Gilan. The region

2646-630: Was likely in reaction to "the growing worldliness of Umayyad and Abassid societies". Sufi Muslim ascetics (fakirs and dervishes ) were highly influential and greatly successful in spreading Islam between the 10th and 19th centuries, particularly to the furthest outposts of the Muslim world in the Middle East and North Africa , the Balkans and Caucasus , the Indian subcontinent , and finally Central , Eastern , and Southeast Asia . Sufi Muslims have spread throughout several continents and cultures over

2700-617: Was not considered a primary concern. This dhikr could be done privately or within a group and like the Naqshband dhikr, it placed emphasis on having the verbal invocations ripple throughout the body. Similar to the Naqshband practice of dhikr, where specific words were for specific locations of the body, exists the 'four-beat' (chahar iarb) dhikr that is attributed the Kubravï master 'Alï Hamadanï . Sufis often engage in ritualized dhikr ceremonies that have stemmed from these two types of dhikr,

2754-821: Was the establishment of the Madrasah al-Qadiriyya in Baghdad. This institution became a center for Islamic learning and spirituality, attracting students from various regions. The curriculum included the study of the Qur'an, Hadith, Fiqh (Islamic jurisprudence), and Tasawwuf (Sufism), providing a comprehensive religious education. The influence of Shaykh Abdul Qadir Jilani extended to political and military leaders of his time. His teachings inspired rulers to adopt more just and ethical governance. Prominent figures such as Nur ad-Din Zangi and Salahuddin Ayyub i were known to respect and follow

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2808-440: Was the son of ʿAlī ibn Abī Ṭālib and grandson of Muhammad , is believed to have written a book, Mirat ul-Arfeen , on the topic of tasawwuf , which is said to be the first book on Sufism . However, under Umayyad rule , this book was not allowed to be published and openly discussing tasawwuf , Sufism, or faqr was not allowed. For a long time after Ḥusayn ibn ʿAlī, information and teachings about faqr , tasawwuf , and Sufism

2862-473: Was then politically semi-independent and divided between local chieftains from different clans. Gilani is claimed to have been a descendant of Muhammad 's grandson Hasan ibn Ali ; this claim is generally considered genuine by the Muslim community, including the Qadiriyya . Lawrence finds this claim inconsistent with Gilani's apparent Persian background, and considers it to have been "traced by overzealous hagiographers." Gilani spent his early life in Gilan,

2916-642: Was transferred from person to person. In English, faqir or fakir originally meant a mendicant dervish . In its mystical usage , the word fakir refers to man's spiritual need for God , who alone is regarded as self-sufficient in the Islamic religion . Although of Muslim origin, the term has come to be applied in the Indian subcontinent to Hindu ascetics and mystics as well, alongside Indian terms such as gosvamin , sadhu , bhikku , and other designations. Fakirs are generally regarded as holy men who possess supernatural or miraculous powers. Among Muslims,

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