It would not be an exaggeration to say that Sufi life is an activity centered on dhikr (remembrance of God). In its lexical sense, dhikr means to mention, to remember, not to forget; as a Sufi term, it refers to the murīd (aspirant, disciple) repeating, either aloud or silently, in a group or alone, the kalima-i tawhid (the declaration of the oneness of God: Lā ilāha illā Allāh Muḥammadun Rasūlullāh), the names of Allah, ... that is, remembering Allah.
The Qur'an commands remembering Allah in the morning, evening, and continuously, that is, not forgetting Him (see Āl ʿImrān 3:41; al-Insān 76:25; al-Aḥzāb 33:41). Dhikr is also closely intertwined with contemplation (tafakkur). The result to be attained through conscious dhikr is also specified: "The hearts of the believers are only satisfied by the remembrance of Allah" (al-Raʿd 13:28).
The following Sacred Hadith (ḥadīth qudsī) narrated by the Prophet (peace and blessings be upon him) from Allah the Exalted is important both in terms of our topic and for the psychology of Sufism: "If My servant remembers Me, I am with him. If My servant remembers Me inwardly and secretly, I remember him inwardly and secretly. If he remembers Me in a gathering, I remember him in a better gathering. If My servant comes near to Me by a handspan, I come near to him by an arm's length; if he comes near to Me by an arm's length, I come near to him by a fathom. If he comes to Me walking, I come to him running" (Bukhārī, Tawhid, 15).
It was previously noted that terms have acquired different dimensions over time. Dhikr is the best example of this. There are significant differences between the individual and collective dhikr performed in the early centuries and the dhikr assemblies held after the twelfth century, that is, after the formation of the tariqas (Sufi paths/orders). If it is added that these differences also vary according to the tariqas, the matter will be better understood.
For example, what we watch today as a "sema performance" is actually the dhikr of the Mevlevi tariqa. This dhikr has also developed within itself.
Individual dhikr is the dhikr recited by the murīd at home, in the mosque, in the tekke (Sufi lodge), in the retreat room (khalwatkhāna), or even in the street. The alteration of these recited texts occurs with the permission and approval of the shaykh. These are also called ḥizb (pl. aḥzāb) and wird (pl. awrād).
Collective dhikr, on the other hand, is generally performed in tekkes according to certain rules and methods, under the direction and supervision of the shaykh. Although this dhikr shows some differences according to the tariqas, it is essentially the same. Only the Naqshbandiyya, which prefers the silent dhikr method, presents a difference.
Dhikr performed aloud, together with hymns, rhythm, and music (deveran, ritual), is one of the most fulfilling moments of Sufi life. It is common to encounter murīds who, due to the peak of religious and Sufi feelings, become ecstatic and lose themselves.
These dhikrs are divided into two groups.
1. Silent (khafī) dhikr. Such as the dhikr of the Naqshbandiyya.
2. Vocal (jahrī) dhikr. Such as the dhikr of the Qādiriyya, Rifāʿiyya, etc. According to the Sufis, the qalb (the heart), which has hardened due to the negativities encountered in various stages of life, softens, is cleansed, shines, and becomes capable of reflecting realities through the healing hand of the psychology of dhikr.
Collective vocal dhikrs have met not only the musical needs of humans but also the need for rhythmic movement, that is, harmonious dance and deveran. The coordination of the most beautiful lyrics, the most beautiful composition, and the most beautiful movement in the most beautiful manner has enabled the dervishes to experience the most beautiful moments of their lives.
In terms of experiencing the fervor of the promise (waʿd) and increasing this fervor with tears, dhikr assemblies perhaps constitute one of the liveliest corners of Sufi life. However, Sufis regard these assemblies, so to speak, as a "showcase" and believe that the real work lies behind this fervor.