The Circle of Dhikr

The Circle of Dhikr

This dhikr may be divided into two parts. The second part is accompanied with tambourines and “ṭablas.” A ṭabla is a special drum that Shaikh ʿAbd al-Qādir al‑Gaylānī introduced to dhikr for its beneficial effects on the heart of the rememberer. This dhikr is performed in its two parts on Monday and Thursday nights and on other certain religious anniversaries, after the prayer of evening. On the other days of the week, only the second part of this dhikr is performed. This shorter dhikr may also be performed in other times in the day.

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This set of dhikrs is performed collectively by the dervishes while standing in concentric circles. The circle of dhikr is led by a khalīfa who signals, usually with a hand clap, to the dervishes when to move from one dhikr to the next. Each dhikr is usually recited several times. To download a complete audio recording of these dhikrs, right click here and save choose to save the file on your machine.

The individual dhikrs of the circle of dhikr are as follows:

بسم الله الرحمن الرحيم

Bismi Allahi ar‑Raḥmāni ar‑Raḥīm (In the name of Allah, the compassionate, the merciful)

اللهُمَّ صَلِّ وسَلِّم وزِد وبارِك على النبي مُحَمَّد وآلِ مُحَمَّد سَيِّدِ الرِّجالِ المُفَضَّل، يا بَحْرَ الكَمالِ يا مُحَمَّد. [3 مرات]

Allahumma ṣalli wa sallim wa zid wa bārik ‘alā an-Nabī Muḥammad wa āli Muḥammad sayyidil-rijālil-mufaḍḍal, yā baḥra al-kamāl yā Muḥammad (O Allah, send prayer and peace on Prophet Muhammad and the family of Muhammad, the best master of men, O sea of perfection, O Muhammad)! [3 times]

يا دائِمَ الفضلِ على البريَّة، يا باسِطَ اليدينِ بالعطية، يا صاحب المواهب السَّنِيَّة، صلِّ على محمد خيرِ البريَّة، واغفر لنا يا ربنا في هذه العشيَّة. [10 مرات]

Yā dā’ima al-faḍli alā al-bariyya, yā bāsiṭa al-yadayni bil-‘aṭiya, yā ṣāḥib al-mawāhib as-saniyya, ṣalli ‘alā Muḥammadin khayri al-bariyya, waghfir lanā yā Rabbanā fī hādhihi al-‘ashiyya (O You of permanent favour on the creation! O You whose hands are stretched with gifts, O You of brilliant attributes, pray on Muhammad the best of the creation and forgive us on this night our sins). [10 times]

الله، أَسْتَغْفِرُ اللَّـهَ، دائم أَسْتَغْفِرُ اللَّـهَ.

Allah, Astaghfiru Allah (I ask Allah for forgiveness), dā’im astaghfiru Allah (I always ask Allah the Great for forgiveness).

لَكَ الحمدُ يا قدّوس، لا اِله اِلاّ الله.

Laka al‑ḥamdu yā Quddūs (praise be to you, O Quddūs!), lā ilāha illā Allah (There is no god save Allah). 

يا اللَّـهُ دائِم اللَّـهُ.

Yā Allah, Dā’im Allah (O Allah, Eternal is Allah!). 

يا دائِم اللَّـهُ دائِم.

Yā Dā’im, Allah Dā’im (O Eternal One, Allah is Eternal!). 

يا حَي أنتَ الحي، لَيسَ الباقي اِلاّ الحَي.

Yā Ḥay Anta al‑Ḥay (O Ever‑Living One, You are the Ever‑Living One!), laysa al‑Bāqī illā al‑Ḥay (the Ever‑Lasting One is none other than the Ever‑Living One). 

يا باقي أنتَ الباقي، لَيسَ الباقي اِلاّ اللَّـهُ.

Yā Bāqī Anta al‑Bāqī (O Ever‑Lasting One, You are the Lasting One!), laysa al‑Bāqī illā Allah (the Ever‑Lasting One is none other than Allah). 

يا هادي أنتَ الهادي، لَيسَ الهادي اِلاّ اللَّـهُ.

Yā Hādī Anta al‑Hādī (O Guiding One, You are the Guiding One!), laysa al‑Hādī illā Allah (the Guiding One is none other than Allah). 

Then the khalīfa recites the following prayer of supplication a number of times as he chooses:

اللهُمَّ يا حَيُّ ويا قَيّوم، يا بَديعَ السمواتِ والأرضْ، يا مالكَ المُلكِ ويا مَلِكَ الملوكْ، يا ذا الجلالِ والاِكرامْ، نَسألُكَ اللهُمَّ يا رَبَّنا ان تُحييَ قُلوبَنا وسَمْعَنا وأبْصارَنا وأرْواحَنا بِنورِ معرِفتك، أبداً دائماً، باقياً، هادياً، يا الله.

Allahumma yā Ḥayyu wa yā Qayyūm (O Allah, O the Ever‑Living One, O the Ever‑Aware One!), yā Badīʿa as‑samāwāti wal‑arḍ (O Creator of the heavens and the earth!); yā Mālika al‑mulk wa yā Malika al‑mulūk (O Owner of the kingdom and the King of kings!); yā dhā aj‑Jalāli wal‑Ikrām (O One of illustriousness and nobility!); nas’aluka Allahumma yā Rabbanā (we ask You, Allah, O our Lord!) an tuḥyyī qulūbanā wa samʿanā wa abṣāranā wa arwāḥanā (that You revive our hearing, sight and spirits) binūri hidāyatika (with the light of Your guidance), abadan (for ever), dā’iman (Eternal), bāqiyan (Ever‑Lasting), hādiyan (Guiding), yā Allah (O Allah!). 

Then the dervishes return to the recitation of dhikrs. The following three dhikrs are accompanied with a special movement. The dervish must bow towards the ground, in reverence for God, stretching out his hand before standing upright again and in the same time withdrawing his hand and placing it on the heart:

يا اللَّـهُ.

Yā Allah (O Allah!). 

يا اللَّـهُ، دائِم اللَّـهُ.

Yā Allah (O Allah!), Dā’im Allah (Eternal is Allah). 

يا دائِم، اللَّـهُ دائِم.

Yā Dā’im (O Eternal One!), Allah Dā’im (Allah is Eternal). 

Now, the dervishes recite the following two dhikrs while standing upright: 

اللَّـهُ، اللَّـهُ، اللَّـهُ هُو هُو، هُو اللَّـهُ، هُو.

Allah, Allah, Allah Hū Hū (Allah is He, He), Hū Allah (He is Allah), (He). (The last “” is recited loudly.) 

اللَّـهُ، اللَّـهُ، اللَّـهُ هُو هُو، هُو اللَّـهُ.

Allah, Allah, Allah Hū Hū (Allah is He, He), (He), Allah. (The last “Allah” is recited loudly.) 

The following dhikr is recited in a low voice, and the dervish repeats the movement of bowing towards the ground stretching out his hand before standing upright and, at the same time, withdrawing his hand and placing it on the heart:

يا كَريم.

Yā Karīm (O Generous One!). 

Then the khalīfa recites the following dhikrs after each of which the dervishes repeat: “Ḥay Allah Allah (Ever‑Living is Allah, Allah)” while in the usual upright position: 

يا اللَّـهُ.

Yā Allah (O Allah!).

يا دائِم.

Yā Dā’im (O Eternal One!).

يا كَريم.

Yā Karīm (O Generous One!).

يا سَتّار.

Yā Sattār (O Veiler!).

يا رَحمَن.

Yā Raḥmān (O Gracious One!).

يا رَحيم.

Yā Raḥīm (O Merciful One!).

يا اللَّـهُ.

Yā Allah (O Allah!). 

When the khalīfa recites the last dhikr, the dervishes then continue reciting the following dhikr, until the khalīfa signals to move to reading the chapter of Ikhlāṣ:

حَي اللَّـهُ اللَّـهُ.

Ḥay Allah Allah (Ever‑Living is Allah, Allah). 

Then the chapter of Ikhlāṣ is recited three times: 

بِسْمِ اللَّـهُ الرَّحْمَنِ الرَّحِيمِ. قُلْ هُوَ اللَّـهُ أَحَدٌ. االلَّـهُ الصَّمَدُ. لَمْ يَلِدْ وَلَمْ يُولَدْ. وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ.

Bismi Allahi ar‑Raḥmāni ar‑Raḥīm (In the name of Allah, the Gracious, the Merciful). Qul Huwa Allahu Aḥad (Say, He, Allah, is One). Allahu aṣ‑Ṣamad (Allah the Self‑Sustained). Lam yalid wa lam yūlad (He begets not, nor is He begotten). Wa lam yakun lahu kufuwan aḥad (And there is no peer to Him).

Then the khalīfa starts the request of madad from Allah, the Prophet [prayer and peace be upon him] and the Shaikhs of Ṭarīqa. Each time the khalīfa finishes a request for madad, the dervishes say loudly “madad”. 

بِسْمِ اللَّـهِ الرَّحْمَنِ الرَّحِيمِ.

Bismi Allahi ar‑Raḥmāni ar‑Raḥīm (In the name of Allah, the Gracious, the Merciful). 

مَدَد يا اللَّـهُ.

Madad yā Allah (Madad, O Allah!). 

مَدَد يا سَيِّدَنا ونَبيَّنا وشَفيعَ ذُنوبِنا. يا صاحِبَ الآياتِ والمُعْجِزاتِ ويا صاحِبَ دَلائلِ الخَيْراتِ وخَوارقِ العادات، ويا سَيِّدَ السادات، حَبيبَ رَبِّ العالَمين وخاتِمَ النَبيينَ وسَيِّدَ المُرسَلين. الحَمْدُ للهِ رَبِّ العالَمين حَمْداً أزَليّا بِأَبَدِيَّتِه وأَبَدِيّا بِأَزَليّتِه، سَرْمَدا بإطلاقِه، مُتَجلِّيا في مَرايا آفاقِه، حَمْدَ الحامِدين ودَهْرَ الداهرين. صَلواتُ اللَّـهِ ومَلائكَتِهِ وحَمَلَةِ عَرْشِهِ وجَميعِ خَلْقِهِ مِن أرضِهِ وسَمائِهِ على سَيِّدِنا ونَبَيِّنا، أصْلِ الوُجود وعَيْنِ الشاهِدِ والمَشْهود، وأوَّل الأوائِل، وأدَلِّ الدَلائل، ومَبدَءِ الأنوارِ الأزليِّ ومُنتَهى العُروجِ الكَمالِي، غايَةِ الغايات، المُتَعَيَّنِ بالنَشأت، أبِ الأكوانِ بفاعِلِيَّتِهِ وأمِّ الأمكانِ بقابِلِيَّتِه، المَثلِ الأعلى الإلهي، هُيوليِّ العَوالِمِ الغَيرِ المُتناهي، روحِ الأرواحِ ونورِ الأشباح، فالِقِ إصباحِ الغَيبِ ورافِعِ ظُلْمَةِ الريب، مُحتَدِّ التِسعَةِ والتِسْعين، رَحمةً للعالَمين، سَيِّدِنا في الوجود، صاحِبِ لِواءِ الحَمْدِ والمَقامِ المَحْمود، والمُبَرْقَعِ بالعَماء، حَبيبِ اللَّـهِ مُحَمَّد المُصطفى صَلّى اللَّـهُ عَلَيه.

Madad yā sayyidana wa nabiyyana wa shafī’a dhunūbina (Madad, O our Master, our Prophet and our intercessor for our sins!). Yā ṣāḥib al‑āyāt wal‑muʿjizāt (O you of the signs and miracles!), wa yā ṣāḥib dalā’il al‑khayrāt wa khawāriq al‑ʿādāt (O, you of the signs of good and the paranormal!) wa yā sayyid as‑sādāt (O, the Master of Masters!), ḥabīb rab al‑ʿālamīn (the beloved of the Lord of peoples), wa Khātam an‑nabiyyīn (and the Last of Prophets) wa sayyid al‑mursalīn (and the Master of Messengers). Al‑ḥamdu liLlāhi rabbi al‑ʿālamīn, ḥamdān azaliyyan bi abadiyyatihi wa abadiyyan bi azaliyyatihi, sarmadan bi iṭlāqih, mutajalliyan fi marāyā afāqih, ḥamda al‑ḥāmidīn wa dahra ad‑dāhirīn. Ṣalawātu Allah wa malā’ikatihi wa ḥamalati ʿarshihi wa jamīʿi khalqihi min ardihi wa samā’ihi ʿalā sayyidinā wa nabiyyinā, aṣli al‑wujūdi wa ʿayni ash‑shāhidi wal‑mashhūdi, wa awwali al‑awā’ili, wa adalli ad‑dalā’ili, wa mabda’i al‑anwāri al‑azalī wa muntahā al‑ʿurūji al‑kamālī. Ghāyat al‑ghāyāt, al‑mutaʿayyin bil‑nasha’āt. Abi al‑akwān bi fāʿiliyyatihi, wa um al‑imkān bi qābiliyyatihi. Al‑mathal al‑aʿlā al‑ilāhī, huyūlī al‑ʿawālim al‑ghayri al‑mutanāhī. Rūḥ al‑arwāḥ wa nūr al‑ashbāḥ, fāliqi iṣbāḥi al‑ghaybi wa rāfiʿ ẓulmati ar‑rayb. Muḥtaddi at‑tisʿati wat‑tisʿīn. Raḥamatan lil‑ʿālamīn. Sayyidina fī al‑wujūd, ṣāḥib liwā’i al‑ḥamdi wal‑maqāmi al‑maḥmūd, wal‑mubarqaʿ bil‑ʿamā’, ḥabībi Allah Muḥammadi al‑Muṣṭafā ṣallā Allah ʿalayhi

مَدَد يا سَيِّدي وسَنَدي ومُرشِدي وتاجَ رَأسي ونورَ عيني، فارِسَ المَشارِقِ والمَغارِب، صاحِبَ مُظْهِرِ العَجائِبِ والغَرائِب، أسَدَ اللهِ الغالِب. وَعَلى سِرِّ الأسرارِ ومَشْرِقِ الأنْوار، المُهَنْدِسِ في الغُيوبِ اللاهوتِية. أُنموذَجِ الواقِعِ وشَخْصِ الاطلاقِ المُنْطَبِعِ في مَرايا الأنفُسِ والآفاق، سِرِّ الأنبياءِ والمُرسَلين، سَيِّدِ الأوصِياءِ والصِدّيقين. صورةِ الألهية، مادّةِ العلومِ الغيرِ المُتَناهية، الظاهِرِ البُرهان، الباطِنِ بالقَدْرِ والشَأن، بسملةِ كتابِ المَوجود، حَقيقَةَ النُقْطَةِ البائِيّة، المُتَحَقِّقِ بالمَراتِبِ الأنسانِية، حَيدَرِ إجامِ الإبداع، الكَرارِ في مَعارِكِ الإختراع، السِرِّ الجَلي والنَجْمِ الثاقِب، إمامِ الأئمةِ عَلي بن أبي طالب عَليهِ الصَلاةِ والسَلام.

Madad yā sayyidī wa sanadī wa murshidī wa taja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter, my guide, the crown of my head and the light for my eye!). Fāris al‑mashāriq wal‑maghārib (the knight of the easts and wests), ṣāḥib muẓhir al‑ʿajā’ib wal‑gharā’ib (the companion of him of the miracles and wonders), asad Allah al‑ghālib (the victorious lion of Allah). Wa ʿalā sir al‑asrāri wa mashriqi al‑anwār. Al‑muhandisi fī al‑ghuyūbi al‑lāhūtiyya, inmūdhaj al‑wāqiʿi wa shakhṣ al‑iṭlāqi al‑munṭabiʿ fī marāyā al‑anfusi wal‑afāq. Sirri al‑anbiyā’i wal‑mursalīn, sayyidi al‑awṣiyā’i waṣ‑ṣiddīqīn. Ṣūrat al‑ilāhiyya, māddatti al‑ʿulūmi al‑ghayri al‑mutanāhiya, aẓ‑ẓāhiri al‑burhān, al‑bāṭini bil‑qadri wal‑sha’n, basmalat kitābi al‑mawjūd, ḥaqiqati an‑nuqṭati al‑bā’iyya, al‑mutaḥaqqiqi bil‑marātibi al‑insāniyya. Ḥaydari ijāmi al‑ibdāʿ, al‑karrāri fī maʿāriki al‑ikhtirāʿ, as‑sirri aj‑jalī wan‑najmi ath‑thāqib, Imām al‑a’immati ʿAlī bin Abī Ṭālib ʿalayhi aṣ‑ṣalāt was‑salām

Then the khalīfa says in his heart the following: 

ومنه مَدَد عن طَريقِ الجَناحين، آل النبوة عليهم السلام والمشايخ الكرام.

Wa minhu madad ʿan ṭarīqi al-janāḥain, al ’āl-nubuwwa ʿalaihim as-salām wa al-mashāi’kh al-kirām (And from Him we ask madad through both lines, the family of the Prophet (peace be upon them) and the noble Shaikhs. 

And the khalīfa continues loudly the madad: 

مَدَد يا سَيِّدي وسَنَدي ومُرشِدي وتاجَ رَأسي ونورَ عيني، القُطبَ الربّاني والهَيْكَلَ الصَمَداني، والقَنديلَ النَوْراني، والسِرَّ السُبْحاني، جامِعَ الأسرارِ والمَعاني، شَيْخَ الانسِ والجن، مُحيي السُنَّةِ والدين، بازَ الله الأشْهَب، أبا صالِح، حَضْرَة السَيِّد الشَيْخ الغَوْث عَبدَ القادِر الكيلاني.

Madad yā sayyidī wa sanadī wa murshidī wa tāja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter, my guide, the crown of my head and the light for my eye!). Al‑Quṭba ar‑Rabbānī (the godly Quṭb) wa al‑Haykala aṣ‑Ṣamadānī (and the entity that is supported by the Self‑Sustained One), wa al‑qindīla an‑nawrānī (and the lightening lamp), was‑sirra as‑subḥānī (the sublime secret (whose sublimity is derived from Allah’s)), jāmiʿa al‑asrāri wal‑maʿānī (the possessor of secrets and essences), Shaikha al‑insi waj‑jinni (the Shaikh of the humans and the jinn), muḥyī as‑sunnati wa ad‑dīn (the reviver of the Sunna and religion); Bāza Allah al‑ashhab (the white falcon of Allah); Abā Ṣāliḥ, ḥaḍrat as‑Sayyid ash‑Shaikh al‑Ghawth ʿAbd al-Qādir al‑Gaylānī

مَدَد يا سَيِّدي وسَنَدي ومُرشِدي وتاجَ رَأسي ونورَ عيني، العارِفَ بالله حَقَّ العِرفان، وخادِمَ القُرآنِ من نَسلِ عدنان، صاحِبَ مَراتِبِ الكَمال، حَضْرَة السَيِّد الشَيْخ الغَوْث إِسماعيل الولياني.

Madad yā sayyidī wa sanadī wa murshidī wa tāja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter, my guide, the crown of my head and the light for my eye!). Al‑ʿĀrifu biLlahi ḥaqqa al‑ʿirfān (the knower by Allah the perfect knowledge), wa khādima al‑Qur’ani (and the servant of the Qur’an) min nasli ʿAdnān (from the progeny of ʿAdnān), Ṣāḥiba marātibi al‑kamāl (the owner of the ranks of perfection), ḥaḍrat as‑Sayyid ash‑Shaikh al‑Ghawth Ismāʿīl al‑Wilyānī

مَدَد يا سَيِّدي وسَنَدي ومُرشِدي وتاجَ رَأسي ونورَ عيني، السِرَّ السُبحاني، جامِعَ الأسرارِ والمَعاني، شَيْخَ الانسِ والجن، ومُرشِدَ الزمان، مَنْبَعَ العِلمِ والعِرفان، حَضْرَة السَيِّد الشَيْخ الغَوْث عبد الكريم شاه الكسنزان.

Madad yā sayyidī wa sanadī wa murshidī wa tāja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter, my guide, the crown of my head and the light for my eye!). As‑sirra as‑Subḥānī (the sublime secret (whose sublimity is derived from Allah’s)), jāmiʿa al‑asrāri wal‑maʿānī (the possessor of secrets and essences), Shaikh al‑insi waj‑jinn (the Shaikh of the humans and the jinn), wa murshid az‑zamān (the guide of the time), manbaʿ al‑ʿIlmi wal‑ʿirfān (the source of ʿIlm and knowingness), ḥaḍrat as‑Sayyid ash‑Shaikh al‑Ghawth ʿAbd al-Karīm Shāh al‑Kasnazan

مَدَد يا سَيِّدي وسَنَدي ومُرشِدي وتاجَ رَأسي ونورَ عيني، شَيْخَ الكَسْنَزان، شَيْخَ الأصاغِرِ والأكابِر، في دينِ اللهِ مُهاجِر، حَضْرَة السَيِّد الشَيْخ الغَوْث عبد القادر الكسنزان.

Madad yā sayyidī wa sanadī wa murshidī wa tāja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter, my guide, the crown of my head and the light for my eye!). Shaikh al‑Kasnazan, Shaikh al‑aṣāghir wal‑akābir (the Shaikh of the little and the great), fi dīni Allah muhājir (the emigrant in the cause of the religion of Allah), ḥaḍrat as‑Sayyid ash‑Shaikh al‑Ghawth ʿAbd al-Qādir al‑Kasnazan

مَدَد يا سَيِّدي وسَنَدي ومُرشِدي وتاجَ رَأسي ونورَ عيني، شَيْخَ الكَسْنَزان، غَوْثَ الثَقَلَين، مُرَبّيَ المُريدين وقُدوَةَ السالِكين، حَضْرَة السَيِّد الشَيْخ الغَوْث حُسَين الكسنزان.

Madad yā sayyidī wa sanadī wa murshidī wa tāja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter, my guide, the crown of my head and the light for my eye!). Shaikh al‑Kasnazan, Ghawtha ath‑thaqalayn (the Ghawth of the humans and the jinn), murabbī al‑muridīn wa qudwat as‑sālikīn (the teacher of the dervishes and the example to the wayfarers), ḥaḍrat as‑Sayyid ash‑Shaikh al‑Ghawth Ḥussein al‑Kasnazan

مَدَد يا سَيِّدي وسَنَدي ومُرشِدي وتاجَ رَأسي ونورَ عيني، العارِفَ بالله حَقَّ العِرفان، صاحِبَ مَراتِبِ الكَمال، ويا شَيْخَ الانسِ والجن، حَضْرَة السَيِّد الشَيْخ الغَوْث عبد الكريم الكسنزان.

Madad yā sayyidī wa sanadī wa murshidī wa tāja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter, my guide, the crown of my head and the light for my eye!). Al‑ʿĀrif biLlahi ḥaqqa al‑ʿirfān (the knower by Allah the perfect knowledge), Ṣāḥib marātib al‑Kamāl (the owner of the ranks of perfection), wa yā Shaikh al‑ins waj‑jinn (and O Shaikh of the humans and the jinn!), ḥaḍrat as‑Sayyid ash‑Shaikh al‑Ghawth ʿAbd al-Karīm al‑Kasnazan

مَدَد يا سَيِّدي وسَنَدي ومُرشِدي وتاجَ رَأسي ونورَ عيني، العارِفَ بالله حَقَّ العِرفان، صاحِبَ مَراتِبِ الكَمال، ويا بَدْرَ الكَسْنَزان، ويا سُلْطانَ هذا الزَمان، رَئيسَ الطَريقةِ القادريّة، حَضْرَة السَيِّد الشَيْخ الغَوْث محمّد الكسنزان.

Madad yā sayyidī wa sanadī wa murshidī wa tāja ra’sī wa nūra ʿaynī (Madad, O my Master, my supporter, my guide, the crown of my head and the light for my eye!). Al‑ʿĀrif biLlahi ḥaqqa al‑ʿirfān (the knower by Allah the perfect knowledge), Ṣāḥib marātib al‑Kamāl (the owner of the ranks of perfection), wa yā badra al‑Kasnazan (and O the full moon of Kasnazan), wa yā Sulṭān hadhā az‑zamān (and O the Sultan of this time!), Ra’īs at‑Ṭarīqati al-Qādiriyyah (the Master of Ṭarīqa Qadiriyyah), ḥaḍrat as‑Sayyid ash‑Shaikh al‑Ghawth Muḥammad al‑Kasnazan

كُلُّكُم عونٌ وغوثٌ ومَدَد.

Kullukum ʿawnun wa ghawthun wa madad (All of you are my Ghawth and madad). 

After these dhikrs, the khalīfa signals the beginning of the second part of the Circle of Dhikr, the dhikr of the ṭabla, with its six dhikrs. These dhikrs should be accompanied with movements of the head. In the first dhikr, the head is moved right and left:

حَي اللَّـهُ، حَي اللَّـهُ.

Ḥay Allah (Ever‑Living is Allah), Ḥay Allah (Ever‑Living is Allah). 

The following is one the dhikrs of Shaikh ʿAbd al-Qādir al‑Gaylānī which is why it is known as “the dhikr of the Greatest Ghawth.” The movement here is similar to that of the first dhikr with little bending forward. The name of Allah is said silently: 

حَي، اللَّـهُ، حَي، اللَّـهُ.

Ḥay, Allah, Ḥay, Allah (Ever‑Living, is Allah, Ever‑Living, is Allah). 

When the next dhikr is started, in the first “Ḥay” the head is moved right, in the second “Ḥay” it is moved to left, and when saying “Ḥay Allah” the head is moved right again. The word “Allah” is stretched. When the dhikr is said the second time, the direction of each movement is reversed:

حَي، حَي، حَي اللَّـهُ.

Ḥay, Ḥay, Ḥay Allah (Ever‑Living, Ever‑Living, Ever‑Living is Allah). 

In the fourth dhikr, the collective voice of the dervishes sounds like a saw cutting through wood. In this dhikr, the tempo of the ṭabla increases. The movements of the head are right first and then left:

دائِم، دائِم.

Dā’im (Eternal), Dā’im (Eternal).

In the next dhikr, the tempo of the ṭabla slows down:

حَي، حَي، حَي، اللَّـهُ.

Ḥay, Ḥay, Ḥay, Allah (Ever‑Living, Ever‑Living, Ever‑Living is Allah). 

دائِم، دائِم.

Dā’im (Eternal), Dā’im (Eternal). 

During the recitation of this last dhikr, i.e. “Dā’im”, the khalīfa gives the signal to the dervishes to sit while continuing reciting the dhikr. Then the khalīfa signals for both the ṭabla and tambourines and the dervishes to stop. He then gives another signal to the dervishes to start reciting the following dhikr, without the participation of the ṭabla and tambourines but with the Kasnazanī movement of dhikr, fifty times: 

يا اللَّـهُ يا حَيُّ يا قَيّوم.

Yā Allahu yā Ḥayyu yā Qayyūm (O Allah, O the Ever‑Living, O the Eternal!). 

Each dervish then recites the sūra of al‑Fātiḥa, presented to the Prophet [ṣallā Allah taʿālā ʿalayhi wa sallam] and the Shaikhs of Ṭarīqa, and the sūra of al‑Ikhlāṣ. Then the khalīfa reads the following prayer: 

على جد الحسن والحسين سيدنا ونبينا محمد الصلوات.

ʿAlā jaddi al-Ḥasan wa al-Ḥussein sayyidina wa nabiyyina Muḥammad aṣ-ṣalawāt (prayer be upon the grandfather of al-Ḥasan and al-Ḥussein our Master and Prophet Muḥammad). 

 

Now all the dervishes collectively say the following prayer: 

اللهُمَّ صَلِّ وسَلِّم وزِد وبارِك على النبي مُحَمَّد وآلِ مُحَمَّد سَيِّدِ الرِّجالِ المُفَضَّل، يا بَحْرَ الكَمالِ يا مُحَمَّد.

Allahumma ṣalli wa sallim wa zid wa bārik (O Allah! Send prayer and salām and increase and bless them) ʿalā an‑Nabī Muḥammad wa āli Muḥammad (on our Prophet Muḥammad and the lineage of Muḥammad), sayyid ar‑rijāl al‑mufaddhal (the Master of the men (of Allah), the preferred one), yā baḥra al‑kamāl yā Muḥammad (O sea of perfection, O Muḥammad!). 

Then the khalīfa reads the following prayer: 

على صاحب الآيات والمعجزات سيدنا ونبينا محمد الصلوات.

ʿAlā ṣāḥib al‑āyāt wal‑muʿjizāt sayyidina wa nabiyyina Muḥammad aṣ-ṣalawāt (prayer be upon him of the signs and miracles our Master and Prophet Muḥammad) 

Then the dervishes recite the Waṣfiyya prayer: 

اللهُمَّ صَلِّ عَلى سَيِّدِنا مُحَمَّدٍ الوَصْفِ والوَحْيِ والرِسالَةِ والحِكْمَةِ وعَلى آلِهِ وَصَحْبِهِ وسَلِّمْ تَسْليما.

Allahumma ṣallī ʿalā sayyidinā Muḥammadi ’l‑waṣfi wal‑waḥyi war‑risālati wal‑ḥikmati waʿalā ’ālihi waṣaḥbihi wasallim taslīmā (O Allah! Send prayer on our Master whose quality, revelation, message, and wisdom are most praised (Muḥammad), and on his lineage and companions, and salute him with a perfect salutation).

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