Dhikr - Thought of the Supreme

Culture of remembrance. Part Two

The Dhikr
The Dhikr
9 FEB 2017
by

In the Part One I have discussed with my readers that how the Dhakir do rigorous prayers and perform Dhikr to make a statement before the Almighty. The Dhakir is the one who knows that there is a power which is controlling him and the world per his will. In the first part of this article, I named the last stage as Abd’il (in the state of slavery or enslaved). In this stage both the Dhakir and the Creator (Almighty) become enslaved to each other. It is like saying that “my lord is a slave of mine and I am his master” because in this stage the Creator (Almighty) becomes so much compassionate towards the Dhakir that he himself testimonies the Dhikr of the Dhakir.

Moving towards the thought of the Supreme, the Almighty enjoys the Dhikr of the Dhakir because per the Almighty, it is the Dhakir, who will attain salvation if he does Dhikr of the supreme one. This is how it is used to be because in one of the Ayat (Holy couplet) of Quran, the Almighty is telling the Dhakir about the facilities (Niyamah), which the Almighty has showered upon Dhakir. “Throughout the article till end, the Dhakir will represent all the individuals who believe that there is someone who commands the authority on them. To prove something which might look imaginative for most people, there should be a proof to be proved and the best one I got is from the Quran itself, The Chapter – Ar Rahman is beautifully telling the reader about all the Niyamah (Holy Blessings) which the Almighty has bestowed upon Dhakir”. In this part, I have provided my reader a commentary over the verses of the Chapter also, however there are commentaries which have elaborated the chapter in a very informative way but to understand the concept of Dhikr, I have only included the crux part in the form of a short commentary. The Ayats (Holy couplets) of the Chapter – Ar Rahman goes on like:

Waliman khafa maqama rabbihi jannatani
But for such as fear
The time when they will
Stand before (the Judgment Seat
Of) their Lord,
There will be two Gardens—

In the above Ayat (Holy couplet), the lord is stating his command over his subjects, the word ‘fear’ is not depicting a frightening scene, the ‘fear’ here is in the heart of the subject – the Dhakir, who because of her wrong doings will be shivering. The Almighty, on his throne will be before her and the gardens stated in the Ayat (Holy couplet) are the gardens of truth – unlike the worldly gardens, the gardens besides the Almighty will be extraordinarily beautiful. These are the gardens, which the Almighty has already created for his subject - The Dhakir long before he created Adam. This testify that, the Almighty desperately wants Dhakir to enter the Garden of truth and for this only, he created this garden long before his worldly creation. The above Ayat (Holy couplet) clarifies, that the Almighty is in love with his subject – The Dhakir.

Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny? —
Thawata afnanin
Containing all kinds
(Of trees and delights); —
Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny? —

In the above Ayat (Holy couplet), it is clearly readable that the Almighty is telling the Dhakir about the holy showering (Niyamah) which he bestowed on him. The Almighty intimately notifying the Dhakir about the love which the Almighty always wanted to bestow upon his subject by giving him a garden full of fruits and facilities. It is to be noted that the Almighty is repeating the Ayat (Holy couplet) ‘Fabi-ayyi ala-i rabbikuma tukaththibani’ it might be because the Almighty wants to clarify that the duty which he took long before Adam – to bestow holy showering on the subject is already done and it is now the Dhakir who should pay back – to attain salvation in the form of Garden, fruits and delight.

Feehima AAaynani tajriyani
In them (each) will be
Two Springs flowing (free);
Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny? —
Feehima min kulli fakihatin zawjani
In them will be Fruits
Of every kind, two and two.
Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny?

In the above Ayat (Holy couplet), the Almighty notifies his subject about holy springs and fruits which he is going to bestow upon the Dhakir. It is to be noted that the word ‘Fruit’ and ‘Spring’ might be metaphorically used to depict something holy and special. The Almighty is not only about fruits and springs, it is the language in which the prophetic figures used to inform and preach – the language used by prophets to inform their nations is sometimes very clear and sometimes metaphoric. The coming phase is about the fine arrangements, which the Almighty will bestow upon the Dhakir.

Muttaki-eena AAala furushin bata-inuha min istabraqin wajana aljannatayni danin
They will recline on Carpets,
Whose inner linings will be
Of rich brocade: The Fruit
Of the Gardens will be
Near (and easy of reach).
Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny?
Feehinna qasiratu alttarfi lam yatmithhunna insun qablahum wala jannun
In them will be (Maidens),
Chaste, restraining their glances,
Whom no man or Jinn
Before them has touched; —
Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny? —

In the above Ayat (Holy couplet), the Almighty is informing about the fine arrangements which he will bestow upon the Dhakir. These arrangements will be in the form of rich brocade carpets and Maidens which will be bestowed upon the Dhakir as an appraisal for his Dhikr in the world. It is to be noted here that the Maidens are purified and through this the Almighty is testifying that – How the female plays an important part in the worldly life as a woman and as a maiden in the hereafter life?

Most people criticise the statement made on Maidens in the Quran, because they think that maidens are just stated here in a ‘exploitative scene’ where the woman is depicted as a sexual object – These are the very people who have a little knowledge about the ancient and medieval part of the world history – where there is a culture of polygamy, which their ancestors have also practiced. It is to be noted that Prophets do also have wives and out of them some are wives and some concubines. In Islamic culture, Concubines are not mistresses however, they also enjoy the status of a wife. In the war time, Prophets usually make marriage to women who lost their husbands in the arena, this was done to protect the dignity of women and to protect them from evil societal forces. Even in the Hindu mythology – Sri Krishna was said to married with Sixteen Thousand One Hundred and Eight women, out of which eight were his wives and the other ones are those whom he married to protect the dignity of them - after the war of Mahabharata.

In a same manner, there are theories about Moses having two wives – Zipporah and Cushite woman. Per most texts, Abraham was also married to three women - Sarah, Keturah and Hagar; where Sarah was regarded as a wife, Keturah as concubine and Hagar as a wife again. So, this can be concluded here that Maidens, Concubines, and Wives are only described in the texts to testify the purity and dignity of women. The catch is that, the Almighty will provide Maidens for the Dhakir to reward him, in the same manner – the Maidens will be rewarded a man like Dhakir who is a pious being in this worldly life. Quoting the examples of Sri Krishna and other Prophets above is an attempt to make people understand that, both the concepts of Polygamy in this worldly life and Maidens in the hereafter life are validated by the Almighty.

Kaannahunna alyaqootu waalmarjanu
Like unto rubies and coral.
Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny?
Hal jazao al-ihsani illa al-ihsanu
Is there any Reward
For Good-other than Good?
Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny?
Wamin doonihima jannatani
And besides these two,
There are two other Gardens, —
Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny? —
Mudhammatani
Dark-green in colour
(From plentiful watering).
Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny?
Feehima AAaynani naddakhatani
In them (each) will be
Two Springs pouring forth water
In continuous abundance:
Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny?
Feehima fakihatun wanakhlun warummanun
In them will be Fruits,
And dates and pomegranates:
Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny?
Feehinna khayratun hisanun
In them will be
Fair (Companions), good,
beautiful; —
Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny? —
Hoorun maqsooratun fee alkhiyami
Companions restrained (as to
Their glances), in (goodly)
pavilions; —
Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny? —
Lam yatmithhunna insun qablahum wala jannun
Whom no man or Jinn
Before them has touched; —
Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny? —
Muttaki-eena AAala rafrafin khudrin waAAabqariyyin hisanin
Reclining on green Cushions
And rich Carpets of beauty.
Fabi-ayyi ala-i rabbikuma tukaththibani
Then which of the favours
Of your Lord will ye deny?
Tabaraka ismu rabbika thee aljalali waal-ikrami
Blessed be the name
Of thy Lord,
Full of Majesty,
Bounty and Honour.

In the above Ayat (Holy couplet), the Almighty is continuously trying to fascinate the Dhakir by telling him of the Gardens, Fruits, Springs, Maidens, and Precious Stones. When you have child, you fascinate him by telling about the fairies who will make him happy and who will also take good care of him. You would also tell your child about chocolates, amusement rides, playgrounds to play for long hours. The child will not understand if you would tell him about how an MBA would get him a great job and an enough pay, the child will not understand the technical language of yours. In a same manner, the Human is a natural being whom the Almighty have created as a part of nature, for him the Dhakir is a natural being who is stuck in the worldly life abandoning his will to meet Almighty. To make him aware, the Almighty is trying to fascinate by telling the Dhakir about the Gardens of paradise, the maidens who will take care of him, the fine arrangements onto which the Dhakir can feel the comfort forever and about the precious Gemstones which will decorate his compound in the paradise of Almighty. The Almighty is not telling him of cosmos effect or any other rocket science fact because this is a course of intimation between the Dhakir and Almighty. Quoting Shams Tabriz – “Yes! Even though one moment is a short time, yet a moment spent with Almighty is an eternal moment”.

Turning towards the Islamic perspective, Allah himself named him as "Al-Wadood" means "The Loving," The One who loves His worshippers and is loved by them. Because of this love, He is Merciful to them. It is to be noted here that the Almighty loves his worshippers (Dhakir) and wants to be loved by them because Almighty created Human with great thought in his mind which is – to be worshipped and to bestow the blessings of Almighty. This is how the Almighty explains the concept of truth (Haqiqah) and wants the Dhakir to praise him and testify his presence wherever he goes.

In the next part, I will explain about the concept of Desire and Greed in relation with the Dhakir and the Almighty. There is a vast difference between desire and greed which also separates the Supreme Almighty from the Dhakir.