The way to perform Round (Halaqa) Dhikr in the Qadiriyya Tariqa

In the Sufi path of Qadiri, dhikr can be performed in any place by bringing together three people. As, our master Prophet PBUH had said; “The earth is like a Masjid for the believers.”(25) In Muhammadiya Sufi branch, anyplace where salah prayer can be performed is accepted to be a suitable place to do loud dhikr. The place where dhikr is made is called “Samahana” or “Tawhidhana”. The performing of dhikr is
called “Maydan Achma” or “Mukabala”.

Dhikr is managed by murshid or his representative or someone who has been granted permission by them. If the mureeds had not been able to find such a possibility, then, the ones who are about to sit for dhikr chose someone who will be able to manage the dhikr. Dhikr has no set place or time. But to open “Maydan” the permission of the Honourable Sayyid Efendi is needed. The affiliates sit in the form of cicle with wudu and mostly after the salah prayer. Sitting can be as straight lines facing each other. But, sitting in the form of circle is more noble. The ones who are not part of the dhikr circle or affiliates of other Sufi Paths can join with permission, or they can sit immediately behind the dhikr circle.

The dhikr that is performed in a sitting position is called “Kuudi Dhikr” in that, whole of the dhikr but in general the Avrad(daily prayers) and the Azkar(dhikrs) of the Sufi Path is performed like this. Kuudi dhiks are performed by standing and sitting on knee caps, sometimes leaning towards right and left, sometimes by turning the head form right to left. The dhikr performed standing is called “Kiyami Dhikr”. In “Kiyami Dhikrs” generally, Tawhid, Ism-i Jalal (Allah), Ism-i Hayy, Ism-i Hu dhikrs are made. This dhikr is made by leaning towards riht and left, hand-in-hand or arm-in-arm, sometimes the affiliate holds the shoulder of the one on his right by his right hand, and puts his left hand to lower back of the one on his left and they do dhikr by moving to right and left. The dhikrs done by moving to right and left is called “Davrani Dhikr”. The affiliates holding hand-in-hand, arm-in-arm or right hand on the right shoulder of the next one and left hand on his back turn around the “Samahana” by doing the dhikrs of Ismi jalal (Allah), Hay Hay, Hu Hu, Allah Hay, Yâ Allah Hay and some other Beautiful Names of Allah, they move with great harmony by stepping right and left , by having the right foot in front and left foot slightly behind, minding not to crash onto each other. During the zikr, singing Ilahi‟s, and playing musical instruments like bandir, tambourine, Kudum, Nay and Hallila are allowed to give harmony to dhikr and ilahis.

It is necessary to perform the zikr according to the given principles and manners, not to break the harmony of the zikr, not to leave the zikr circle without permission from the manager or without absolute necessity, to mind ikhlas, sincerity and takva, to avoid showing off and falsehood, to avoid all kind of behaviour, speech and thought which might would badly affect the spiritual taste experienced.
One way of the circle zikr that Sayyid Efendi has thought us together with many principles is performed this way:
Euzu Basmala.

Innallaha va Malaikatihu Yusalluna Alanabiy, Ya ayyuhallazina Amanu Sallu Alayhi ve Sallimu Taslima.

Salat-I Sharifa (as-Salatu ve‟s-Salamu alayka ya Rasulallah, as-Salatu ve‟s-
Salamu alayka ya Habiballah, as-Salatu ve‟s-Salamu alayka ya Sayyida‟l
Avvalina va‟l Ahirin va Salamun ale‟l-Mursalin ve‟l-Hamdu lillahi Rabbi‟l
Alamin)
The Wird of the tariqah (The Qadiri Sufi Path) (The prayer, salawat of
Abdulqadir Jilani)

The takbir (glorification of Allah) that is said between recitation of the chapters
of Nasr, Fatiha and three Iklas.

Salat-i Sharifa

11 times Ism-I Hu (This is called “Dem Tutma” and the name of Hu is
extended when saying. At the end, “Dastur Ya my Sheik, Dastur Ya Abdulqadir
Jilani, We have surrendered ourselves Ya Rasulullah!” is said.)

Basmala-I Sharifa (11 – 100 times)
Salat-I Sharifa
Salawat (Allahumma Salli Ala Sayyidina Muhammadin va Ala Alihi va Sahbihi
va Sallim)
Astagfirullah al-Azim al-Karim allazi Lailahailla Hu al-Hayya‟l-Kayyuma va
Etubu ilayh ve Esaluhu‟t-tavbata va‟l-magfirata va‟l-hidayata lana innahu
Huva‟t-tavvabu‟r-rahim(3 times)
Estigfar, Astagfirullah (100 times) at the end, Astagfirullah al-Azim al-Karim
allazi Lailaheillallahu al-Hayya‟l-Kayyume va Atubu ilayh Tavbata Abdin
Zalimin li-nafsihi la Yamliku li-nafsihi Mavta‟v-vala Hayata‟v-vala Nushura
Salat-I Sharifa
Wa’lam Annahu Lailaheillallah
Lailahaillallah (100-300 times)
Last verses of the chapter of Hashir (Lav Anzalna Haza‟l-Qurana…)
The dhikr which has continued as Kuudi(sitting) so far, continues standing
hereafter.
Salat-I Sharifa
Lailahaillallah (100 – 700 times), at the end, al-Maliku‟l-Hakku‟l-Mubin Muhammadu‟r-rasulullah Sadiku‟l-va‟di‟l-amin.
Lafz-I Jalal, Allah (100-1000 times), at the end, Jalla Jalaluhu va amma Navaluhi va Lailaha gayruh.

The dzhikr which was in a standing position so far, continues with Illallah,
Allah, Allah Hayy, Hayy Hayy, Hu and other Beiutiful names of Allah shown by
the manager. Tempo increases and decreases. If it is signalled so, davran is
performed.
Salat-i Sharifa is recited and sit down.

Salat-I Sharifa
Ism-I Jalal, Allah (100-300 times)
Salat-I Sharifa
Ya Latif (100-300 times)
If wished so, the dhikr of Ya Latif is cut short and Asmau‟l Husna (The
beautiful names of Allah) is recited.
Recitation of Quran (Amanarrasulu)
Dua (supplication, prayer)

The number of dhikrs mentioned here can be increased or decreased by the person who is managing the dhikr.
Takbir’s (glorifying Allah) and Salavat-i Sharifa’s together with handshaking of people joining the dhikr after the Dua are general practices of the dhikr and conversation gathering.

25 – Buhârî, Teyemmum, 1; Muslim, Mesâcid, 3.

Dhikr (remembrance of Allah)

The dictionary meaning of dhikr is remembrance, mentioning. Dhikr in the Sufi literature is used to mean the remembrance of Allah anytime in any place in the plain of speech, deeds and contemplation.
Dhikr in Qadiri Path is made as loud. The followers of Qadiri Path raise their voices as much as they can hear themselves, dhikr is made as round dhikr if three followers come together. The dhikrs of tawhid “La ilahe illallah” and lafza “Allah” form the essence in the Qadiri Path.

Now, friend of Allah is said to someone who follows the path of Quran and Sunnah and does dhikr to Allah a lot. The people who do dhikr are such sweet people. Allah Almighty commands: “One does not say any word without angels recording what he says being there.”(22)

Every dhikr comes to existence, raises to the station of Mustajab (acceptance) and begs until the day of judgement in this way: “ O Lord! Such servant of you has remembered you through me, has turned unto you, bestow your mercy upon him! Then, Allah Zul-Jalal “You be witness, as this servant of me has made dhikr to me, he has asked from me. I will honour him with paradise and my appearance, Allah promises. Indeed, our Lord does not turn back on his promise. Allah commands: “Allah does not turn away from his promise, Allah stays true to his promise, he does what he promised.”(23)

Everything prays to people of dhikr with the language of state of existence. The night says, o lord! I am finding piece with his dhikr. The day says, O lord! This servant of you is making dhikr to you. I am enjoying his dhikr. Save him from worldly worries and the worries of the hereafter. By sayin these they beg to Allah. The Night also prays for the people of ignorance and wrongdoing by saying. “O lord! I am fed up with this unclean person‟s harassment. He is spending his days away from your name, in ignorance. Please give him a calamity and save me from his harassment.” Day also says bad prayers in this way: “O lord! This person is eating your food but he is not thanking you. Please bring trouble and suffering onto him. Save me from this ungrateful one. Or take away his body from your clean earth and put into hell.” Event the waters the people of dhikr pray for them. Mountains and stones join the people of dhikr. Indeed, everything does dhikr to Allah with the language of state of existence. Allah zul-Jalal commands: “there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory!”(24) There is nothing without dhikr.
By the fact that many Sufi paths have been contributed to this Sufi path, and the road of Muhammadiya has become a great sea of Marifat(Sufi term for divine knowledge) dhikr can both be made loud or quite.

22 – Chapter Qaf, verse 18.
23 – Chapter Rum – verse 6; Chapter Ali-Imran – verse 9; cahapter Zumer – verse 20; cahapter Rad – verse 31.
24 – Chapter Isra, verse 44.

Wird (Daily Practice in the Qadiriyya Tariqa)

Voiced dhikr, the Sufi Path of Qadiri starts with Ali (Receiver of Beneficence). Dhikr in the Sufi Path of Qadiriyyah is performed loud. The essence of the path of Qadiriyyah is to mention tawhid (lailahaillallah) and lafzai Jalal (Allah) and the dhikr of “lailahaillallah”. As the Earth and the Heaven stands with tawhid.
It is necessary to continue with tawhid and the name of Allah-u Zul –Jalal. Allah-u Zul –Jalal had hidden the prayer of “Ismu Azam” within the lafza-i jalal. The prayer of “Ismu Azam” is hidden within tawhid. A Sufi doing dhikr with those, is accounted to have done dhikr with all the “Asma-ul Husna” (The beautiful names). This is the essence of Marifatullah (Godly closeness and knowledge). All the other essences are within this. We must remember Allah with both tawhid and lafza-i jalal a lot.

The first step of Marifatullah (Godly closeness and knowledge) is dhikr. After dhikr there comes Jezbe (sufi term for Allah‟s attraction), then comes love of Allah and after this Marifatullah (Godly closeness and knowledge) appears.
Sufi is someone who does dhikr by day and night. Everyone enjoys his own art. Sufi takes joy from dargah (Sufi monastery). He enjoys the conversation of dhikr. When Sufi is doing dhikr, mountains, stones and birds does dhikr with him too. Indeed, everything does dhikr.
The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving!”(Isra chapter, verse 44)

The dhikr of all those who are doing dhikr join with the dhikr of Sufi. His dhikr resembles a river, as river turns into sea water when it pours into it; when Sufis do dhikr, his dhikr joins the dhikr of awliya, to the dhikr of Anbiya(prophets), to the prayers of them, to the worship of them. He receives endless reward for worship, submission and dhikr together with them.
When Sufi, people of dhikr starts doing dhikr, their houses also start doing dhikr with him with the tongue of state. The angels in the heavens an the earth contribute to his dhikr.

Indeed, everything feels happy with dhikr. When someone who is an unbeliever dies, the earth and the heaven get happy and say: “my lord, you have taken this unclean person from me, I was getting intimidated, he was wandering around in me, I was getting upset. It is good that he died, I am relieved.” But, when a believer dies, his house, his prayer mat in sadness and grief and his places he sat in sadness say; “Our lord we were finding happiness in your servant who was doing dhikr for you” with the tongue of state.

For this reason, we must do dhikr to Allah a lot. Let us not give up zikr wherever we are and whether we have wudu or not. Let us do zikr a lot, as a person matures by doing zikr. Indeed, awliyaullah
(saints) have matured by doing zikr.
Zikrs get their correspondence by reaching to Allah. Allah almighty commands:
To Him mount up (all) Words of Purity: It is He Who exalts each Deed of Righteousness.” (Chapter (Fatir, The Originator), Verse 10) Allah Jalla Jalaluh responds to zikr, so, servant has conversation with Allah.
Also, The prophet of Allah says; “When the servant says Allah, Allah
addresses him by saying “Labbayk” say my servant what would you like to
say? A reward is definitely given for each dhikr.

The person who has joined the Qadiri Sufi Path, after finishing his Rabita in
the manner described above, does the daily lesson this way:

1 Fatiha chapter, 1 Nasr “Izajae” chapter, 3 times ikhlas chapter are recited.
100 times Basmala-i Sharif (Bismillahirrahmanirrahim)
100 Estigfar “Astagfirullah” at the end “Astagfirullah al-azim al-karim allazi
lailahe illahu al-hayyal-kayyume ve etubu ileyh.
100 times salavat-i sharifa (Allahumma salli ala Muhammedin wa ala alihi ve
sahbihi ve sellim)
300 to 1000 times Tawhid (Lailahaillallah), at the end, “Lailahaillallah almaliku‟
l-hakku‟l-mubin muhammadun rasulullah sadiku‟l va‟di‟l-emin
1000 to 3000 times Lafza-I Jalal (Allah), at the end, “Allah Jalla Jalaluhu va
amma navaluhu va lailaha gayruh
500 times Ya Latif
1 Fatiha chapter, 3 times Ikhlas chapter

After the daily lesson, this prayer is said which belongs to Sayyid Abdalqadir
Jilani:
Alhamdulillahi rabbi‟l-alamin, va‟s-salatu va‟ssalamu ala Muhammadi‟v-va ala
alihi va sahbihi ajmain. Allahummaj‟al afdalu salavatika abada, va anma
barakatika sarmada, va azka tahiyyatika fazlav-va adada, ala asrafi‟l-halaiki‟linsaniyyati
va majmai‟l-hakaiki‟lîmaniyyati ve turi‟t-tajalliyati‟l-ihsaniyyati va
mahbadi‟lasrari‟l- ruhaniyyati vasidati akdi‟n-nabiyyin, va mukaddimi jaysi‟lmursalin
va afdali‟l-halki ajmain, hamili livai‟l-izzi‟l-a‟la, va maliki azimmati‟ssarafi‟
lasna, va sahidi asrari‟l-azal va masahidi‟l-anvari‟ssavabiki‟l- uval, va
tarjumani‟l-kıdam, va manbai‟l-ilmi val-hilmi val-hikam, va mazhari‟l-cudi‟lcuziyyi‟
l-kulli, va insani ayni‟l-vucudi‟l-ulviyyi va‟s-sufli, ruhi jasadi‟lkavnayn, va
ayni hayati‟d-darayn, al-mutahakkıki bi-a‟lâ rutabi‟l-ubudiyyati, al-mutahalliki
bi-ahlaki‟l-makamati‟listifaiyyati, al-asrafi camiu‟l-avsaf, al-halili‟l-akram
va‟lhabibi‟l- a‟zam, sayyidina Muhammadiv-va ala alihi va sahbihi ajmaine va
mani‟t-tabaahu ila yavmi‟d-din, adada halkika va zinata arsika va rızae nafsika va midada
kalimatika kullama zakaraka‟z-zakirun va gafala an zikrika‟l-gafiluna va sallim tasliman kasiran kasira, ila yavmi‟l-jaza. Allahumma inni asaluka fayzatam-min fayazani fazlik, va kabzatan min-nuri sılatik, va anasan va farjammin bahri karamik, bi yadika‟l-amru kullihi va makalidu kulli sayin, fahablana mil-ladunka rahmatav-va ilmav-va yakina, va asaluka ya Allah (11 times) an tun‟ima alayna bi-rizak. Allahumma adrikna bi-rahmatik ve farrijna amma nahnu fihi ya mufarrija karbi‟l-halayıki‟l-ajmain, va najjina mina‟l-gammi va‟l-hammi va‟k-sifi‟l-huzna ya munciya‟l muminin, fain tavallav fakul hasbiyallahu lailaheilla hu alayhi tavakkaltu va huva rabbu‟l-arsi‟lazim. Sübhana rabbika rabbi‟l-izzati amma yasifuna va salamun ala‟l-mursalin va‟l-hamdulillahi rabbi‟l-alamin. (al-Fatiha)

Meaning:
O Allah! Make continuous and eternal on our master Muhammad PBUH -who is the most honorable of humans, and the source of truths of faith- and his family and friends, the highest of salat and salam, the most abundant of barakat (blessing), the the highest of exalting and respects.
Our Prophet PBUH is the place of the manifestations of what Allah bestows upon us, the pavilion of the spiritual secrets, the one how brings the necklace of Prophets together, the leader of the army of the prophets an superior to all the created ones. He is the carrier of the highest flag of honor and the owner of the reins of superiority.

Muhammad PBUH, is the witness of the secrets of eternity, and the carrier of all of the nur (illuminations) of the ones before him. He is the interpreter of the language of Allah (Jalla Jalaluh), the source of knowledge, mild character, and wisdom, the mirror of the eternal and limited existence, the pupil of the high and low universes of existence, and he is the soul of the body of the world and the hereafter.

Muhammad PBUH is the source of the life of the world and the hereafter, the one who is in the highest duties of servant hood, who is mannered with the manners of the stations of the being selected, having the honor above all the attributes. He is a very generous friend, a great and eminent beloved.
Ya Rabbi! (Lord), give endless salat and salam as many as the number of your creation, as many as the ornaments of the havens, as much as the wideness of your Zat (being) and majesty of your contentment, as many as the number of your words and length of them, to our master Muhammad who has those attributes mentioned, to his family, to his friends and to those follow him with sincerety. Give plentiful and complete salatu salam to our master whenever your servants remember you and whenever they forget you Muhammad until the day of judgment.

O Allah! Give us a tiny fraction of your endless and overflowing mercy oceans, a part from your closeness nur, a fraction from the sea of your friendship and beneficence. The keys of every work and every thing is without doubt in your hand. Give us a mercy, knowledge and closeness from your decree. We are pleading for these for the respect of your ismi jalil of “Allah”. Give us the blessing of your contentment.
O Allah! Give us understanding with your mercy. It is only you that takes away the sorrows of all the humans and gives their needs. Take our troubles away too. Free us from sadness, pains and suffering.
You are the highest of the generous and beneficent ones, you bring to safety those who believe you, accept our supplications with your favor, generosity and beneficence.
But if they turn away, Say: „(Allah) sufficeth me: there is no god but He: On Him is my trust,- He the Lord of the Throne Supreme!“ (Chapter Tawba, verse 129). Glory to thy Lord, the Lord of Honour and Power! (He is free) from what they ascribe (to Him)! And Peace on the messengers! And Praise to Allah, the Lord and Cherisher of the Worlds. (chapter Saffat, verse 180-2)(Amen)

O Lord! We have presented the good that comes from this Vird, firstly to holy and clean soul of our master Muhammad PBUH, to the souls of prophets and awliya (saints), to the souls of the people of the exalted Sufi Path, to the high souls of the pir (master) Abdulqadir Jilani and Sayyid Muhammad Efendi, to all the believers together with the souls of our past ones, accept. Honour the believers and us with health and happiness in the world and the paradise and your appearance in the hereafter. (Amen).
If Mureed has any troubles and prayers, they are mentioned with this prayer and prayed to Allah Almighty for sorting them.

Rabita in the Qadiriyya Tariqa

Rabita; accumulation of the nur (light, illumination) in the heart of the murshid (training master) which comes from the Nur-i Muhammadiye (sufi term for illumination for all the creation) that passes to the friends of Haq (name of Allah for truth) and flowing to the hearts of the murids (sufi term meaning the one who is asking for).

In the Honourable Path, nur (illumination) passes to the murid‟s heart from the heart of people of irshad (sufi term for spiritual guidance), with the help of this nur that passes to the heart of murid, the gate of ilham (sufi term for sensing and inspiration), the gate of mubeshharat (sufi term for true dreams) and the gate of farasat(sufi term for vision) are opened for him. To open those nur gates, first, murid holds his sheiks hand and gives him Bayat (allegiance). He ties his heart to the heart of his sheik and does rabita. There is a way from heart to heart. The aim of rabita is, to open the gates of ilham (sufi term for sensing and inspiration) in the heart via nur that comes from the prophet of Allah right down to the murids heart by utilizing the fayz (sufi term for spiritual enlightenment) that passes form heart to heart.

This example can explain it further:
Babies are tied to their mother‟s wombs by the umbilical cord. Baby benefits from the eating and drinking of his mother via this cord. If this cord breaks or gets damaged for some reason; baby dies in the mother‟s womb. Baby is fed, matures and as a result comes to the world with the help of this cord. So, rabita is like this umbilical cord. All the spiritual states of sheik like feyiz, love, and affection passes to the murid via rabita until he is matured. This way, murid matures and ilham (sufi term for sensing and inspiration) comes to him. Brothers joining Ahlu Bayt Murshid Sayyid Muhammed Hadrah, do Rabita regularly every day.

Rabita of the Sheik is performed this way: A sufi who is on the way of the friends of Allah faces Kiblah (the direction of Mecca) with wudu (Islamic washing) and he does those dhikr(saying, reciting) first:

100 times “Estagfirullah” and at the end “Estagfirullah el- Azim al-Karim
eallazî lâilaha illâ Hû al-Hayya‟l-Kayyuma va atûbu ilayh.

11 times salavat-ı sharifa (Allahumma salli ala muhammedi‟v-va ala alihi va
sahbihi va sallim”

20 times basmala-i sharifa (Bismillahirrahmanirrahim)

1 Fatiha chapter
3 Ikhlas chapter

After this dhikr, he says, “Dastur ya my Sheikh Sayyid Hazrat”. He takes spiritual permission and closes his eyes. The Sufi who feels to be in the presence of the Sheik Hadrah submits himself as if he is loosing himself in the nur (illumination, spiritual essence) of his sheik. He contemplates of his sheik with a spiritual calmness. This way, nur flows into the heart of the seeker. The seeker tries to realize this spiritual state at least five minutes. The seeker must try to extend his Rabita as long as possible without giving himself weariness. Hence, Rabita will strengthen his tie with his sheik and increase his value in the presence of the wali‟s (saints).

When the seeker want to leave the Rabita he must say: , “Dastur ya my Sheikh Sayyid Hazrat” to ask for permission spiritually. He must give greeting to both right and left sides and says “as-Salamu alaykum ve rahmatullah” on each side by turning his face.

After the Rabita the seeker must recite 3 ikhlas and one Fatiha together with Basmalai Sharif.
He must pray by saying, “Subhâna rabbika rabbi‟l-izzati ammâ yesifûn wa selâmun ala‟l-mürsilîn ve‟l-hamdülillâhi rabbi‟l-âlamîn”. He must grant the reward of the deeds he has performed by starting Rasulullah PBUH to the spiritualies of all of the ahlullah who has served Qadiri path until reaching to
Sheikh Sayyid Hazrat.

Sufi continues his Rabita until he reaches the state of “Fana fish sheik” in other words until the request of Sayyid efendi hadrah. The Rabita with thre people including Resulullah PBUH, Pir Sayyid Abdulqadir Gaylani Hazrat and Sayyid Efendi must only be made with the request of Sheikh Sayyid Efendi Hazrat. As a doctor shows the necessary medicine to a patience; the necessary medicine for the Sufi are pointed out by Sheikh Sayyid Efendi. To get out of this will not benefit the Sufi as well as putting him into a spiritual state of hardship.

A Sufi must not have people other then his sheik into his Rabita. If he includes others in his Rabita, his bodily world declines into a state of chaos. The spiritual balance of the seeker is lost. If the sheik of a seeker dies, he continues to do Rabita to his sheik until someone from the descendants of Rasulullah PBUH matures and takes his station. When a descendant of Rasulullah PBUH from the descendants of that sheik reaches to his station, the seeker does his Rabita to this second Sheikh.