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Draft:Dhikr al-Qalbi

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Dhikr al-Qalbi (remembrance of the heart) denotes deep, inner attention toward God originating from the depths of the heart.[1] Unlike verbal dhikr, this form of remembrance is not confined to speech; rather, it constitutes a state of mental and spiritual presence manifesting within the human heart.[2] In this state, one remains mindful of God at every moment, thereby perceiving His greatness and power.[3] Among Sufis, dhikr al-qalbi is known as "dhikr al-khafi" (hidden remembrance). In contrast to dhikr al-jali (verbal/manifest remembrance), which typically occurs in groups and dhikr circles, this type of dhikr is performed in solitude and seclusion.[4]

Like verbal dhikr, dhikr al-qalbi possesses roots in the Qur'an and Hadith. Various verses, including Qur'an 7:205, Qur'an 7:55, and Qur'an 6:63, are interpreted as reflecting the division of dhikr into that of the heart and that of the tongue.[5] A narration from the Holy Prophet (s) addressed to Abu Dharr advises remembering God through "dhikr khamil." When asked about the nature of dhikr khamil, the Prophet described it as synonymous with dhikr al-khafi.[6]

The profound impact on purification of the soul, the cultivation of moral virtues, and the attainment of closeness to God are considered the most significant effects of dhikr al-qalbi on human existence.[7] Other cited benefits include the alignment of the tongue and heart, the flow of divine remembrance upon the tongue, the fostering of sincerity and supplication, and the avoidance of ostentation. Additionally, due to the connection between the soul and the body, dhikr al-qalbi influences the physical body,[8] prevents the commission of divine prohibitions, and prepares the individual for spiritual wayfaring (sulūk).[9]

According to ethics scholars, dhikr al-qalbi, unlike its verbal counterpart, faces obstacles primarily stemming from human actions. The foremost impediment is negligence (ghafla) resulting from improper deeds, which creates a veil distancing the individual from God.[10] Additional obstacles include unattainable desires, boasting, and "takathur" (rivalry in worldly increase and boasting of wealth).[11]

See Also

Notes

  1. ↑ Ṭayyib, Aṭyab al-bayān, 1366 Sh, vol. 1, p. 168; Maʿārif-i Qurʾān, 1387 Sh, vol. 3, pp. 100-101.
  2. ↑ Qurashī, Qāmūs al-Qurʾān, 1412 AH, vol. 3, p. 15.
  3. ↑ Makārim Shīrāzī, Akhlāq dar Qurʾān, 1377 Sh, vol. 1, p. 362.
  4. ↑ Muballighī Ābādānī, Tārīkh-i ṣūfī wa ṣūfīgarī, 1376 Sh, vol. 2, p. 82.
  5. ↑ Al-Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 4, p. 662; Al-Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 8, p. 382; Makārim Shīrāzī, Tafsīr-i namūna, 1371 Sh, vol. 6, p. 209.
  6. ↑ Al-Majlisī, Biḥār al-anwār, 1403 AH, vol. 90, p. 342.
  7. ↑ Makārim Shīrāzī, Akhlāq dar Qurʾān, 1377 Sh, vol. 1, p. 362.
  8. ↑ Fakhr al-Dīn al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 15, p. 442.
  9. ↑ Dhikr-i Khudā ilhām-bakhsh-i qulūb, Pasdar-e Islam site.
  10. ↑ Makārim Shīrāzī, Akhlāq dar Qurʾān, 1377 Sh, vol. 1, p. 363.
  11. ↑ Āthār wa mawāniʿ-i dhikr, Roshd National Schools Network.

References

  • A group of authors, Maʿārif-i Qurʾān, Tehran, Idāra-yi Āmūzish-i ʿAqīdatī Siyāsī-yi Namāyandagī-yi Walī-yi Faqīh dar Sipāh, 5th ed., 1387 Sh.
  • Al-Majlisī, Muḥammad Bāqir, Biḥār al-anwār, Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
  • Al-Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, Al-Mīzān fī tafsīr al-Qurʾān, Beirut, Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1390 AH.
  • Al-Ṭabrisī, Faḍl b. Ḥasan, Majmaʿ al-bayān fī tafsīr al-Qurʾān, Tehran, Nasir Khusraw, 1372 Sh.
  • "Āthār wa mawāniʿ-i dhikr", Roshd National Schools Network.
  • Fakhr al-Dīn al-Rāzī, Muḥammad b. ʿUmar, Al-Tafsīr al-kabīr, Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420 AH.
  • Makārim Shīrāzī, Nāṣir, Akhlāq dar Qurʾān, Qom, Madrasat al-Imām ʿAlī b. Abī Ṭālib (a), 1377 Sh.
  • Makārim Shīrāzī, Nāṣir, Tafsīr-i namūna, Tehran, Dār al-Kutub al-Islāmiyya, 1371 Sh.
  • Muballighī Ābādānī, ʿAbd Allāh, Tārīkh-i ṣūfī wa ṣūfīgarī, Qom, Intishārāt-i Hurr, 1376 Sh.
  • Qurashī, ʿAlī Akbar, Qāmūs al-Qurʾān, Tehran, Dār al-Kutub al-Islāmiyya, 1412 AH.
  • Ṭayyib, Sayyid ʿAbd al-Ḥusayn, Aṭyab al-bayān fī tafsīr al-Qurʾān, Tehran, Islam, 1366 Sh.
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