Dhikr — Wikipedia

Practice of dhikr by the Rifa’iyya brotherhood.

In Islam, the dhikr or remembrance (Arabic male [ḏikr], “Souvenir”, “recall” and “invocation”, “mention”), designates both the memory of God and the practice which avoards this memory, generally consisting of the rhythmic and repetitive evocation of a prayer or a sacred sentence, silently or in loud, alone or collectively, in order to make glory to God and to achieve spiritual perfection.

Characteristic of Sufism, although its practice is not reduced to this only current, Dhikr can thus take several forms: the recitation of short prayers, religious song, the bead or reading the Koran.

The Arab term Dhikr means both “memory”, “recall” and “invocation”, “mention” ^{[ first ]} . Both souvenir and invocation ^{[ 2 ]} , Dhikr aims to fight the amnesia which can be reached by man who, forgetful by nature, neglects his own divine origins, the benefits of God and the pre -eternal pact ( mythÂq ) Passed with him ^{[ 3 ]} .

Dhikr also designates the practice itself of this removal of God ^{[ 4 ]} , generally consisting of the rhythmic and repetitive evocation of a prayer or a sacred sentence ^{[ 5 ]} , a tirelessly repeated dejaculatory prayer ^{[ 6 ]} , in order to give glory to God and achieve spiritual perfection ^{[ 7 ]} . Dhikr, characteristic of Sufism although it is not reduced to it ^{[ 8 ]} , thus designates the very technique of this repetition ^{[ 9 ]} But can also designate the Koran itself ^{[ ten ]} .

Dhikr practices are multiple and are the subject of protocols which vary over time and according to the place, sometimes strongly, but the two major formulas object of repetitions are Lâhâla or âlâ llâh (“There is no deity only God”), the testimony of faith which constitutes the first pillar of Islam ^{[ 8 ]} , And Allâh , the name of God himself ^{[ 11 ]} which synthesizes all other divine names ^{[ 8 ]} .

The invocation generally degree in three degrees, although some masters distinguish up to eight levels: the dhikr “of the language” ( Dhikr Al-Lisan ) which vocalizes the formula, the dhikr “of the heart” ( DHIKR Al-QALB ) which, silent, follows the cardiac pulsations and the dhikr “of consciousness” ( DHIKR Al-Sirr ) which leads to excellence, the Sufi being then annihilated in the named ^{[ twelfth ]} . In order to obtain the effectiveness of the dhikr, the practitioner must ideally operate it in a state of ritual purity and coated with clean clothes, preferably in a scented and dark or night place, depending on the tradition that Mahimet prayed even between dawn and dawn ^{[ 11 ]} .

If Sufis generally favor group invocation, which is among the highlights of the life of Sufi brotherhoods ( tariqâ ) ^{[ 13 ]} , whether it should be practiced in secret or aloud has been the subject of important debates; However today, a majority of Sufi masters recommends the last option for novices in order to channel their spiritual energy and strengthen their concentration ^{[ 14 ]} .

The Koran [ modifier | Modifier and code ]

Word dhikr Figure 83 times in the Koran ^{[ 15 ]} . We can thus mention verse 45 of sura 29, “the spider”: “the invocation of the name of Allah is what is greater”; The 41-42 verses of Sura 33: “O you who believe it!” Often invoke the name of God! Rent it morning and evening. »» (v. 41-42), or even verse 60 of the Surah 40, al-Ghafir: “Invoke me, I will answer you.” »» .

HADITHS [ modifier | Modifier and code ]

Artist representation of a collective practice of Dhikr

There are also several hadiths in which Muhammad recommends the invocation of the name of God as being the best possible action, where he gives indications on the number of repetitions as well as on the formula which must be pronounced:

“The Prophet said to me,” Will I inform you of the most loved word with God? ” The most loved word of God is to say: “Glory and praise to God.”
(Hadith reported by Abû Dharr and Muslim). »» And even : “The best evocation is to say:” He is of God only God. ” (Hadith reported by Jâbir and Tirmidhî). »»

A similar idea also comes back in these hadith:

“I will inform you of the best of your actions, the purest in view of your sovereign, that which will raise you more and who will be better for you than to make alms of gold and money; The one who will be better for you than to meet your enemy and kill him (litt. Strong the neck) or be killed? “Of course, they replied, it is the evocation of God”. Exalted be he, says the prophet. (Hadith reported by Abû Dardâ, Tirmidhî and Hâkim) »

“We were in the Prophet when he asked us:” Would one of you be able to acquire a thousand good deeds every day? ” One of those who were in his company retorted: “How could we acquire a thousand good deeds?” The Prophet replied: “By saying a hundred times” subhân Allah “(glory to God), you will be written a thousand good deeds where you will be removed a thousand sins.” (Hadith reported by Sa’d ibn Abî Waqqas and Muslim) »

Other possible forms [ modifier | Modifier and code ]

But the Dhikr is not only in rehearsal of formulas. He can take the form ^{[ Ref. desired]} Reading the Koran or its study in a study circle, thus of the study of Hadiths. It can also be seen as being at the heart of canonical prayer, as revealed by the Surah 20 verse 14: “Complete prayer to invoke me. »»

Dhikr is of particular importance in Sufism. He becomes the privileged “access route” ^{[ 4 ]} . The goal is the renunciation of the world, in ” emptying the heart of earthly concerns To better approach God and achieve annihilation ( give ‘ ) ^{[ 16 ]} . To do this, the practice is codified: the pace of breathing and attitude are elements likely to support the repetition of the name of God (Allah, or the name of the prophet or ” One of the 99 most beautiful divine names », Even the attributes of the Prophet, etc.) which is at the heart of the method.

There are two dhikr, the solitary and the collective without there being an opposition between the two ^{[ 4 ]} , even if, according to some sources, followers of one practice rather than the other can compete or “make a derision” ^{[ 17 ]} . If the trance that results from collective practice has often been perceived as the end sought, by observers, the initiates consider it not being the goal to be achieved ^{[ 4 ]} . There would therefore be a ” Dhikr privileged “, As an interior spiritual experience, sometimes mentioned as” Dhikr of the Heart “or” Dhikr of the intimate “(As opposed to” Dhikr of the language », Aloud) which would be quite far from the hypnotic practices of the collective dhikr ^{[ 4 ]} . It is based on the conservation of sense Dhikr at the time of his practice, in such a way that he does not become a routine and distracted repetition. The intention ( endeavor ) is then essential for the practitioner so that he is preserved from distractions ^{[ 4 ]} .

Dhikr is often accompanied by the use of a kind of rosary ( rosary [Misbaḥa], Misbaha; rosary ).

By many aspects, the dhikr is close to the prayer of the heart, the keystone of the spiritual and mystical practice of the Eastern Church.

• Eric Geoffroy , ‘ Dhikr » , in Mohammad Ali Amir-Moezzi (dir.), Koran dictionary , Paris, Robert Laffont, coll. “Bouquins”, 2007 (ISBN  978-2-221-021-09956-8 ) , p. 212-215 .
• Eric Geoffroy , Initiation to Sufism: inner way of Islam , Paris, Fayard, 2003 (ISBN  978-2-7578-0639-5 ) .
• Adriana Dig ( pref. Jean-Louis Triaud), The ways of Sufism in the south of the Sahara: historical and anthropological journey , Karthala, 2006 (ISBN  978-2-84586-801-4 )
• Georges C. He is and Louis The guard , Muslim mysticism: aspects and trends, experiences and techniques , Paris, Vrin, coll. “Muslim studies” ( n ^O  VIII), 1986 , 4 ^{It is} ed. ( first ^re ed. 1961) (ISBN  978-2-7116-0269-8 ) , part IV, “the experience of dhikr : Method or technique? “, p. 187-258 .

Documentary [ modifier | Modifier and code ]

• Arnaud Desjardins, Sufis of Afghanistan: Master and Disciple (part. 1), At the heart of the brotherhoods (Part. 2), Mother, 1974.

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