Dhikr as a Psychological Method of Summoning Mystical States in Sufism

Abstract

The article describes some of the features of dhikr as one of the psychological methods of invoking mystical states (khal). As is widely recognized, tasawwuf is a state of human self-improvement (salika) under the guidance of a murshid. The process of self-perfection cannot be imagined without the participation of the mystical hal. The mystical hal is manifested in the form of emotional states such as joy and longing, peace and embarrassment and enters the hearts (kalb) of spiritual "travelers", i.e. saliks. The origin of the mystical khal depends on Allah, only he can give salik a certain khal. But there are certain ways in which the mystical hal is invoked. It is necessary to take into account one circumstance that the salik can use these methods, but whether he will feel the mystical hal in himself or not depends on Allah. These psychological methods of invoking mystical hal include dhikr, hilvat (seclusion), samo (dance), etc. In this article, dhikr is considered as one of the psychological methods of acquiring mystical hal. Dhikr is a Sufi meditative spiritual practice, which consists in repeated recitation of a prayer formula containing the glorification of God. Dhikr in the Naqshbandiya tariqah is the main way to acquire mystical states. We know that the main soliks from different tariqats used “zikri alonia” in the prktik, that is dhikri jahriya (carried out with the help of a voice). For example, in the tariqah of Khoja Ahmad Yassaviya, “dhikri arra” was used, that is, one of the types of "zikri zhakhriya". As is well documented, in the tariqat of Mavlaviya, the founder of which is Jalalidin Rumi, samo was used in the implementation of dhikr, i.e. a mystical dance. Soliks, some of the Attributes of Allah or Kalimai tawhid (Lo ilaha illalloh) sang like a song and danced, with the help of which they caused mystical states in themselves. It should be noted that such a practice was difficult for the common population. In the Naqshbandiyya tariqat, “zikri khufiya” was used, i.e. dhikr is carried out without the use of voice. Bahouddin Naqshband said that there are two types of dhikr: dhikri zhakhriya and dhikri khufiya. In view of the fact that dhikri khufiya balo is better than dhikri zhakhriya, the disciples of Naqshbandiy used dhikr khufiya. What is its psychological advantage in relation to dhikri zhahriya? The fact that the practice of dhikri zhahriya could be applied in certain places. Zikri khufiya is carried out under any conditions. Secondly, those who practice dhikri zhahriya, comparing themselves with those who do not do dhikr, may develop a sense of self-love. This is contrary to the basic rules of self-improvement. In the history of Sufism, it is written that the founder of the Khojagon tariqa, Abdukholik Gijhivani, taught Khidr alayhissals to use dhikr in an odd order. Dzhzhivani and his disciples used dhikri khufiya in practice. But after it, dhikri jahriya began to be used. This was until the time of Amir Said Kulol, who was approached by his disciple Bahouddin Naqshband regarding the use of dhikri khufiya. Amir Said Kulol refused, but did not forbid his student to use dhikri khufiya. Thus, since the time of Bahouddin Naqshband, the Naqshbandiya tariqat soliki has been using dhikri khufiya in the practice. The advantageous side of the dhikri khufiya is that the people had the opportunity to use dhikr at any place, i.e. at the workplace, on a trip, in a family, where he is mentally free. In short, the soliks had the opportunity to use dhikr on a regular basis. This rule is the reason why the Naqshbandiya tariqah has become tenacious.