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Draft:Dhikr-i Lafzi

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Al-Dhikr al-Lafzi (Arabic: الذکر اللفظي), or verbal dhikr, denotes the act of remembering God through speech.[1]

Verbal dhikr constitutes the initial stage of remembrance, wherein an individual articulates God's names and attributes without necessarily maintaining full attentiveness to their meanings. This is analogous to a worshiper reciting the words of prayer without comprehending their import.[2] Allama Majlisi classifies any speech oriented toward the Divine—such as supplication, recitation of the Qur'an, the mention of God's names and attributes, the transmission of reports and narrations from the Ahl al-Bayt (a), and scholarly jurisprudential discussions—as forms of verbal dhikr.[3] The significance of verbal dhikr is underscored in both the Qur'an and narrations, notably in the Qur'an 62:9,[4] Qur'an 73:8,[5] and a narration from Imam al-Sadiq (a) regarding God's counsel to the Prophet Jesus (a) to keep His remembrance alive upon the tongue and to savor the delight of conversing with Him.[6]

In the supplications of the Ahl al-Bayt (a), such as Dua Kumayl, there is a consistent petition for God to cause His remembrance to flow upon the tongue, exemplified by the phrase: "and make my tongue habituated to Your remembrance" (wa-j'al lisani bi-dhikrika lahija).[7] Within Sufism, verbal dhikr is termed "dhikr-i jali" (manifest remembrance), a practice wherein individuals chant dhikrs aloud, often accompanied by specific movements within dhikr circles.[8]

In the science of Ethics, verbal dhikr is not regarded as ineffectual; rather, it serves as a precursor to attaining higher states of remembrance. It is invariably accompanied by a general level of attentiveness; for instance, a person praying possesses a broad awareness that they are standing before God and performing prayer for His sake. This minimal attention prevents the individual from falling into the abyss of absolute heedlessness.[9] Scholars of ethics maintain that because verbal dhikr occupies the tongue, it at least precludes the commission of verbal sins; furthermore, if practiced consistently, it may eventually exert a transformative influence upon the heart.[10]

Another posited benefit of verbal dhikr is that every limb of the body is due a share of Worship and servitude to God; the tongue's portion is the recitation of God's remembrance. A narration from Imam al-Baqir (a) delineates specific forms of dhikr for seven parts of the body, identifying the dhikr of the tongue as praise and eulogy.[11]

Various instances of verbal dhikr are cited in narrations and religious texts. These include the Recitation of the Qur'an,[12] Dhikr al-Yunusiya, and specific invocations such as "La ilaha illa Allah", "La hawla wa la quwwata illa bi-llah", "Ya Hayyu ya Qayyum", and "Subhan Allah". Repeating the Adhan along with the Mu'adhdhin[13] and the recitation of Salawat are also enumerated as examples of verbal dhikr.[14]

Certain perspectives suggest that once heart dhikr is achieved, verbal dhikr becomes superfluous. However, this view is refuted by reference to the Sira of the Ahl al-Bayt (a), who consistently regarded verbal dhikr as essential and did not view the attainment of heart-centered remembrance as a negation of verbal recitation.[15]

See Also

Notes

  1. ↑ Qarashī, Qāmūs-i Qur'ān, 1412 AH, vol. 3, p. 15.
  2. ↑ Makārim Shīrāzī, Akhlāq dar Qur'ān, 1377 Sh, vol. 1, p. 361.
  3. ↑ Al-Majlisī, Biḥār al-anwār, 1403 AH, vol. 72, p. 32.
  4. ↑ Muṣṭafawī, Al-Taḥqīq fī kalimāt al-Qur'ān al-karīm, 1402 AH, vol. 3, p. 318.
  5. ↑ Makārim Shīrāzī, Akhlāq dar Qur'ān, 1377 Sh, vol. 1, p. 362.
  6. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 8, pp. 132-133.
  7. ↑ Ibn Ṭāwūs, Iqbāl al-a'māl, 1376 Sh, vol. 1, p. 101; vol. 3, p. 337.
  8. ↑ "Jāygāh-i dhikr-i lafẓī wa qalbī dar ʿirfān-i Islāmī"
  9. ↑ Makārim Shīrāzī, Akhlāq dar Qur'ān, 1377 Sh, vol. 1, p. 361.
  10. ↑ Nassājī, "Dhikr-i Khudā ilhām-bakhsh-i qulūb".
  11. ↑ Al-Ṣadūq, Al-Khiṣāl, 1362 Sh, vol. 2, p. 404; as cited in Shafī'ī, "Dhikr", p. 814.
  12. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, pp. 498-499.
  13. ↑ Al-Ṣadūq, Man lā yaḥḍuruhu al-faqīh, 1413 AH, vol. 1, p. 288.
  14. ↑ Khānī, "Āyīn-hā-yi dhikr dar riwāyāt-i Islāmī wa jāygāh wa kārkurdi-yi ijtimāʿī-yi ānhā", pp. 73-74.
  15. ↑ Al-Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 499, as cited in "Jāygāh-i dhikr-i lafẓī wa qalbī dar ʿirfān-i Islāmī".

References

  • Al-Kulaynī, Muḥammad b. Ya'qūb, Al-Kāfī, Tehran, Dār al-Kutub al-Islāmiyya, 1407 AH.
  • Al-Majlisī, Muḥammad Bāqir, Biḥār al-anwār, Beirut, Dār Iḥyā' al-Turāth al-'Arabī, 1403 AH.
  • Al-Ṣadūq, Muḥammad b. ʿAlī, Al-Khiṣāl, ed. ʿAlī Akbar Ghaffārī, Qom, Jāmi'a-yi Mudarrisīn, 1362 Sh.
  • Al-Ṣadūq, Muḥammad b. ʿAlī, Man lā yaḥḍuruhu al-faqīh, ed. ʿAlī Akbar Ghaffārī, Qom, Intishārāt-i Islāmī, 1413 AH.
  • Ibn Ṭāwūs, ʿAlī b. Mūsā, Al-Iqbāl bi-l-a'māl al-ḥasana, ed. Jawād Qayyūmī Iṣfahānī, Qom, Daftar-i Tablīghāt-i Islāmī, 1376 Sh.
  • Khānī, Ḥāmid, "Āyīn-hā-yi dhikr dar riwāyāt-i Islāmī wa jāygāh wa kārkurdi-yi ijtimāʿī-yi ānhā", in Ṣaḥīfa-yi Mubīn Magazine, no. 53, 1392 Sh.
  • Makārim Shīrāzī, Nāṣir, Akhlāq dar Qur'ān, Qom, Madrasat al-Imām ʿAlī b. Abī Ṭālib (a), 1377 Sh.
  • Muṣṭafawī, Ḥasan, Al-Taḥqīq fī kalimāt al-Qur'ān al-karīm, Tehran, Markaz al-Kitāb li-l-Tarjuma wa l-Nashr, 1402 AH.
  • Nassājī, Zahrā, "Dhikr-i Khudā ilhām-bakhsh-i qulūb", in Pāsdār-i Islām Magazine, no. 240, 1380 Sh.
  • Qarashī, ʿAlī Akbar, Qāmūs-i Qur'ān, Tehran, Dār al-Kutub al-Islāmiyya, 1412 AH.
  • Shafī'ī, Saʿīd, "Dhikr", in Dānishnāma-yi Jahān-i Islām, Tehran, Bunyād-i Dā'irat al-Ma'ārif-i Islāmī, 1392 Sh.
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