day, without any intermission.When the disciple acquired the habit of doing
so, Sahl instructed him to repeat the same words during the night, until
they came forth from his lips even while he was asleep. Finally the disciple’s
whole being was absorbed by the thought of Allah.
Dhikr
popularized the use of
tasbih
(prayer beads), consisting of 99 or
100 beads to facilitate the recitation. Some orders used rosaries of 301 or
1000 beads. The rosary acquired symbolic importance through its use in
ceremonies of initiation and other rituals of the orders. It was also a symbol
of authority.The rosary of the founder of the branch of the particular order
was inherited by his successors, being especially revered, since it was
impregnated with the
barakah
(blessings) of a lifetime’s recital of divine
names.
Dhik
r has a variety of forms, which have been elaborated upon in the
Sufi writings:
dhikr-i-jali
,
dhikr-i-khafi
,
habs-i-dam
,
pas-i-anfas
,
naf-i-asbat
.
Breathing exercises, controlling respiration, and adopting specific sitting
postures go with
dhikr
.
Dhikr-i-jali
consists of sitting in the usual prayer posture and loudly
reciting the word
Allah,
drawing it first from one’s left side, and then from
one’s throat. Repetition of the word
Allah
may growmore and more intense,
and louder with each successive breath, repeating being done first from
one’s right knee and then from the left knee.
Some Sufis fold their legs under them and begin repeating
Allah
(first
from their right and then from their left knees).The process goes on and on
in this manner.Thus the
salik
may, seated in the same position, exclaim the
word
Allah
first from the left knee, then from the right, then from the left
side, and then, finally, in front, still louder.
Th e Su f i C on c e p t o f Me d i t a t i on 208
