Dawoodiyya Sufi Lodge Guide 2009 A

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In the name of Allah Most Gracious Ever Merciful

Huu!

How to Form a Sufi Lodge:

The Sufi Order of Dawoodiyya Guide for Establishing and Maintaining a Sufi

Lodge, Revised Version 2009

Copyright 2001, 2009 by Sheikh Ali and Kamal Abdulnur. This document may be copiedand distributed freely on the condition that the text of the document and theaccompanying legal disclaimer on the front are not in any way added to, abridged, or

altered in any way; that they are never in any way sold for profit without the writtenpermission from the copyright holders; and that the copyright notice giving credit to theauthors of this document and the legal disclaimer be included on any copies. Theattached authorizeddhikr format is released to any Muslim capable of understanding

and adhering to the moral and organizational principles contained in this document,subject to the conditions of the legal disclaimer on the front of this document. The

selections of scripture in this text are the authors own original translations from theHebrew Masoretic text and from the Classical Arabic of the Holy Quran. This revised

version of 2009 replaces all earlier versions of this document.

Legal Disclaimer: No part of this document constitutes or substitutes for legal advice

and persons having legal questions or concerns about their own activities and use ofthis document should consult competent legal counsel. Persons using this document arenot at any time under the control, guidance, or direction of the author(s), anyrepresentative of the author(s), or any organization formed by the author(s) of this

document. Persons using this document adhere to the principles contained hereinvoluntarily and do so wholly independently of the author(s), any representative of theauthor(s), or any organization formed by the author(s) unless formal written agreementis reached and signed by both the author(s) (or his authorized representative) and the

local user of this document, and is further evidenced by a formal lodge charter. Thisdocument is for educational purposes only and does not constitute an agreement or acontract. Any agreement between the author(s) or the author(s) representative and any

other person as regards the formation or functioning of a lodge will be in a signed andwitnessed written form on paper. No agreement, contract, or charter regarding theformation or functioning of a lodge will be done orally, or electronically or by email.Persons using this document, keeping adhikr, or forming and establishing a Sufi lodge,

do so at own risk (if any) and assume any and all legal risk (if any) and liability (if any)associated with doing so. Persons using this document are responsible for beingknowledgeable of and acting within the bounds of any relevant laws that may affect

keeping adhikror organizing and keeping a lodge: this includes but is not limited to anyrelevant tort legislation as may regard relations with members within a lodge and otherpersons, and taxation laws. This document is intended for use only in countries wherereligious freedom is guaranteed legally as a right for citizens: this document is not for

use in and is void in countries were Sufism is prohibited by law or government action.This document is for use by persons who have reached the age of majority. If any part orprovision of this document might conflict with any law of any jurisdiction, the part orprovision of this document in conflict with any law should be considered void where

prohibited. The principles and provisions of this document are intended for the purposeof educating Muslims in how to form their own independent meetings for keepingdhikras taught by the Sufi Order of Dawoodiyya, for keeping associated religious activities,for review by scholars of religion, and for no other purpose. Any other use of this

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document will constitute misuse.

Sufism has an illustrious history in many Muslim countries and most Muslims

will already know of its place and importance in the lives of many believers.

Recently, however, it has also aroused a growing interest in Western countries.We hope that the publication of this document will make this branch of Sufism

more accessible to all persons who are interested, but especially thoseindividuals who desire to follow a path of spirituality in Islam and therebyachieve spiritual perfection and knowledge of Allah (Subhanahu wa taala:

Praise be unto Him; May He be Exalted above all!). It should be made clear at theoutset that no verbal dissertation can ever express the essence of Sufism, which

is an experience rather than a proclamation. This text is a guide towards thatexperience, not a description of it. Only after tasting the fruit of spiritualachievement can the text be judged successful or not.

We will readily admit that our society is one of many options available to

persons interested in Sufism. Indeed,dhikr, or the Remembrance of Allah (SWT),was authorized for all in the HolyQuran and one can turn to the Creator at any

time. All who makedhikrwill,Inshallah, (God willing) receive the merits thereofand an independent and individual path of Sufism has always been an option. Adhikrcan be made by one person, and a lodge can consist of one dervish. Indeed,

an independent individual approach may be the only option available wheremore organized forms of Sufism are not possible or are inadvisable for various

reasons.Our experience has shown, however, that trying to be a lone Sufi can be very

difficult. We, who are committed to Islamic ministry within this Sufi Order of

Dawoodiyya, maintain that being part of the spiritual life of a Sufi lodge whenpossible and by being loyal to the instructions of a sheikh concerning the unicityof Allah (SWT) can have certain advantages over pursuing a solitary path. As

almost any Muslim will affirm, more is achieved spiritually by praying in a groupthan by praying alone, and we maintain that prayer is itself a form of dhikr.Shirk, or associating partners with Allah (SWT) or having other gods besides

Allah (SWT), is pervasive and is an ever-present threat to faith and well being. Inthis document, our sheikh has offered in a generalized way, effective, simple, and

unselfish guidance for understanding Tawheed, the unicity of Allah (SWT, andavoiding shirk. By building close friendships with like-minded people on thesame path of Islamic spirituality, we create possibilities for mutual spiritual aid

and may,Inshallah, even help persons whom we do not know. It should come asno surprise to the reader that we would be very pleased to make theacquaintance of anyone interested in joining an existing Dawoodiyya lodge or

forming a new Sufi lodge.We define Sufism as a striving to achieve spiritual perfection in Islam. It is

predicated on Islam, and assumes adherence to the belief in one God, known as

Allah in the Quran and Aloah in the Bible, His Angels, Prophets, Books ofRevelation, and the Day of Judgment. Our tradition of Sufism is marked by the

goal of simplicity in spiritual perfection. Indeed the will of Allah (SWT) is simple,although we may not always reconcile our own will with the will of Allah (SWT)very easily. Our experience has shown us that many problems can be avoided by

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cleaving to simplicity and avoiding unnecessary complication, which comes from

the natural, but mistaken desire to have one's own way. When a person followshis own will instead of the will of the Creator, the result is ultimately conflict and

complication. In spiritual institutions, this can result in vested interests ininstitutional power, which serve the human needs of control and security more

than they serve the will of Allah (SWT). In spirituality the selfish desire for powerand the need for security prove to be detrimental and should be consciouslyavoided. To avoid them, we accept divine guidance and revelation rightly todirect our divinely provided ambition and instincts.

The knowledge of Allahs (SWT) will comes to us through revealed Scripture.Dawoodiyya has traditionally accepted the four books of Islam, that is, theTawrat(Torah), Zabur, (Psalms),Injil (the Gospel) and theQuran as the most

important canonical writings. We affirm that the Quran is the perfect revealedword of Allah (SWT) and remains uncorrupted. It is a guide and a control, against

which the truth of other Scripture and interpretation should be tested. The Biblecannot be ignored least of all because it contains the affirmation of the validity oftheQuran given in the earlier books of revelation. Our view of the Bible is, that

even in its present state of preservation, it teaches Islam and shows itself to beessentially consistent with the Quran. The ten-point plan to be found below isorganized around the Decalog, the Ten Commandments, as found in the Tawrat

or Books of Moses (Alayhi as-Salaam: Peace be upon him!), with supportingpassages from the holyQuran.

In addition to Scripture, most Sufi orders will emphasize the line of tradition,

thesilsila, by which the tradition of each order was transmitted to and receivedby each generation of authorized spiritual leaders. There is just such an

authoritative lineage of transmission for what is found in this guide as well. What

is most significant is that our tradition has been transmitted successfully to thepresent generation of dervishes, and has maintained this spiritual discipline true

to its origin and Islamic foundation. The Sufi Order of Dawoodiyya has been keptfor generations by Westerners under circumstances unfavorable to what weconsider to be unacceptable developments. Hence, this Dawoodiyya practice of

Sufism has successfully maintained Islamic simplicity in its forms and traditions.These forms and traditions of the society are, from their beginnings, legitimatelyguided by Islamic Law.

Dawoodiyya practice reveres the great Muslim mystic Hajji Bektash Waliwithout claiming to be part of present-day Bektashism. Bektashism's origin and

founding is widely attributed to the esteemed Turkish mystic Hajji Bektash

(Radiya Allahu anhu: May Allah be pleased with him!), who lived in Anatoliasometime after the latter part of the thirteenth century. He is generally accepted

as having lived his life as a devout Muslim and attained a high station in spiritualachievement. The spiritual legacy of Hajji Bektash Wali spread to many differentlocalities over the centuries and practices of different groups often seem varied.

Regardless of whether the practices of different inheritors of the legacy of HajjiBektash seem close to our practices or not, we have always striven to maintaincordial relations when we chance to meet adherents of the Bektashi Order of

Dervishes. A number of Sufi orders relate to various founders with the name ofDaud. Among these, the Sufi Order of Dawoodiyya can be distinguished by its

adherence to the Twelve Imams (as). The Sufi Order of Dawoodiyya does not3


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share a common history with any of these, although it seeks to remain in cordial

relations with all of them. Our reasoning and basis for maintaining cordialrelations with other religious groups is explained more fully in Part Nine.

The beliefs and practices of the Dawoodiyya Sufi order can be summarizedbriefly. Hajji Bektash himself did so in the one sentence: "Be master of your

tongue, your hand, your belly." In brief, Dawoodiyya Sufism consists of the fourbooks, Torah, Psalms, Gospel, and the Quran, the four gates,shariator Islamiclaw, tariqat or the dervish order,marifator awareness, andhaqiqator reality,and adherence to the twelve Holy Imams (Alayhim as-Salaam: Peace be upon

them!) or divinely appointed guides. Shariat is summarized as prayer inprostration, fasting, giving alms (zakaat), and pilgrimage to Mecca. The details ofshariat can be found in any of the orthodox Islamic sources and we strongly

advocate adherence to the practice of shariat in the personal life of theindividual dervish, believing that the mystical life is doomed to failure ifshariat

is disregarded. Tariqat consists of commitment to the spiritual life of the Sufiorder and of loyalty to its sheikhs instruction in the unicity of Allah (SWT), circleprayer, dhikr or the remembrance of the names of Allah, and sema or the

whirling to the cantillation of Scripture. Marifat consists of humility, love,justice, and mercy.Haqiqatis an ineffable state.

Those of us who are part of the authorized Dawoodiyya lineage of

transmission of spiritual knowledge, thesilsila, have attempted to describe in thepages that follow a format authorized and recognizable in Scripture butproviding some prudent qualifications and considerations for our intentions and

actions. It is very important to understand that the dhikr, the remembrance ofAllah (SWT) which is authorized in the HolyQuran, is quite often an experience

of tremendous joy, enthusiasm, and spiritual transformation for the individual

dervish. As the dervish experiences these times of joy, enthusiasm, and spiritualtransformation, he or she should remember that it has been a long-standing

tradition within our dervish order that all important matters of religion shouldbe approached with a light hand. It is from our interpretation of Scripture andour tradition that we have always sought to avoid extremes or fanaticism by

striving for moderation and gentleness. Although these attributes seem almost toresult naturally from living ones individual life according toshariatand keepingdhikr, we consider it the responsibility of anyone seeking knowledge and

enlightenment on this joyful path to approach all matters of religion with a lighthand. For us these attributes of moderation and gentleness are some of the

distinguishing marks of spiritual maturity.

The following selections of Scripture and the commentaries on theseselections are good practical guidance for persons who are interested in joining

an existing lodge or establishing and maintaining a new one. These selections ofScripture represent a continuum of Islamic truth and authority from the time ofthe prophet Moses (AS) through the time of the prophet Muhammad (Salla

Allahu Alayhi wa Sallam: May Allahs Peace and Blessing be upon Him!) until thepresent day. Persons using this guide and its commentaries will be relying notonly on the Islamic truth and authority of Scripture as a necessary foundation for

Sufism but also on durable principles and concepts recommended by thisdocuments author, other lodgekeepers, and their predecessors. The principles

and concepts in these commentaries and the appendix are a practical and4


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pragmatic implementation of the truth of the Scripture. These principles and

concepts are not only based on the received tradition of our dervish order, butalso on the authors years of practical experience with keeping dhikr meetings

and years of experience of active involvement with the Muslim community.These principles and concepts are what have proved to be effective and

meaningful for achieving the goals of Sufism under varied and often adverse localconditions. Persons approaching the principles and concepts in this documentwith good intention, strong commitment, and patient persistence, will, Inshallah,achieve a much deeper and joyful understanding of the Creator.

In the sections that follow, we have striven to keep this document short andsimple. Some readers may be surprised that such an important topic is dealt within such a short document. The purpose of keeping this document brief is that it

will actually be read and used to good effect by a much wider audience for whomSufism had not already been easily accessible.

Therefore we have endeavored to provide a brief and clearly understandableverbal document with a simple and robust format. Many excellent classic workson Sufism have already been written. Rather than attempting to write yet

another one, we have written a document which gives the outline of how toorganize and begin a meeting for the remembrance of Allah (SWT). We believethat if the principles and concepts of this document are applied sincerely, they

can, Inshallah, lead towards the goal of Sufi experience, the awareness of theTawheed, the unicity of Allah (SWT).

Persons continuing on a path of Islamic Sufism will discover, Inshallah, a need

to acquire more knowledge. By having an awareness of theTawheed, the unicityof Allah (SWT), the critical foundation for further acquisition of religious

knowledge exists. The Islamic libraries of the world are treasure houses

containing much of the excellent material that has already been written on Islamand Islamic Sufism. We strongly recommend that newcomers devote ample time

to read these classic works of Islam and Islamic Sufism. It must be remembered,however, that Sufism is to be experienced: reading about Sufism, although it isimportant, is only a description. Maintaining a durative awareness ofTawheedby

remembering Allah (SWT) and relying on the four books for guidance will givethe traveler of the path the ability to discern what is important and trueknowledge from error and distraction.

Part One.

You shall have no other gods but Me. Exodus 20:3. So know that there is no godbut Allah...Quran 47:19.

This first part is to recognize that there is none worthy of worship but Allah(SWT). The implication of this in the establishing of a Dawoodiyya lodge is deep.As a dervish once said, "Allah is my pir" or more clearly, Allah is my chief. The

Dawoodiyya lodge has only Allah (SWT) as leader. This means that it is self-defeating to enter the lodge with the expectation of gaining power and influence

within it. It is a mistake to hope for self-improvement to enhance one's agility in5


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social or career contexts. It is useless to look up to someone more experienced in

the lodge as a spiritual leader and guide. Allah is my pir. To go beyond this is tomiss the first part. The lodge must start with an individual who is not looking for

a role as a spiritual leader. The first part is to take Allah (SWT) as one's onlyauthority. The loyalty we give to Hajji Bektash (RA) and the twelve Imams (AS) is

merely the regard for a face, which directs us to Allah (SWT), who alone issovereign. The purpose of the Dawoodiyya lodge is one and one only: to fosterthe realization of the oneness of Allah (SWT).

Part one is to make the intention: We establish and maintain this Dawoodiyyalodge for the realization of the oneness of Allah and for no other purpose.

Part Two.

You shall not make for yourself any manufactured image, or any likeness of anything that is in the skies above, or that is in the earth beneath, or that is in thewater under the earth: You shall not bow down yourself to them, nor worship

them: for I YHWH your Allah am a jealous God, limiting the (effects of) the evildeeds of the fathers upon the children unto the third and fourth generation ofthem that hate me: And extending (the effects of their good deeds in) mercy unto

thousands (of generations) of those who love me, and keep my commandments.Exodus 20:4-6. Abraham said "My Lord! Make this city safe, and keep me and mychildren from worshipping idols."Quran 14:35.

Idols are the sinfully mistaken physical or intellectual representations of or

substitutes for the one true Allah (SWT). To the misguided person, they seem

necessary and reasonable. In modern terms, spiritual traditions create idols assoon as they become dependent on property: capital and real estate. The

Dawoodiyya lodge is a group of people in a specific time and in a determinedplace. No other physical thing besides the image already created by Allah (SWT)can form a part of the lodge. The implication of people gathered in time and

space is that they perform an action as well. The basic action is prayer inprostration. The details of prayer in prostration are well-known in Fiqh orIslamic law. The spiritual implication of prayer in prostration is to present

oneself as a living sacrifice to Allah (SWT). The act of prostration creates thephysical lodge by making a place of execution, a gallows, or dergah. This is the

central act which represents and introduces love to Allah (SWT).

The second part is to erect the Dawoodiyya lodge. This is done by the act of

prayer in prostration whereby the individual by presenting herself as a livingsacrifice to Allah consecrates both sacrifice and place of sacrifice.

Part Three.

You shall not take the name of YHWH your Allah in vain; for YHWH will not

consider him guiltless who takes His name in vain. Exodus 20:7. Do not makeAllah the subject of swearing unless you intend avoiding good. Quran 2:224.

Remember me and I shall remember you. Be thankful to me and do not6


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disbelieve.Quran 2:152

The depth of spiritual meaning in this text is for the dervish to recover. To

pray in prostration, to give oneself as a living sacrifice is to relinquish one's ownname and to take the name of Allah (SWT). The full realization of this is the

experience ofhaqiqat. However, the surface meaning of the part is to recite thenames of Allah (SWT). Any of the beautiful names of Allah (SWT) found in theBible and theQuran can be used for this. Dawoodiyya has long favored, however,the name YHWH, which we pronounce Huu. After prayer in prostration, the

third part is to take the name of Allah (SWT). There are traditional ways to dothis. Any or all of them may be chosen on a specific occasion. But in general adhikrfollows the following pattern.

1. One should begin a dhikr with the salutation and blessing to recognize the

lineage of the authority by which we remember Allah (SWT). 2. The repeatedrecitation of one or more of the names of Allah (SWT). 3. The reading ofScripture. This may be a reading from the Quran and the Bible, the Psalms being

the justification for the name of the order, Dawoodiyya. Therefore the Psalmshave always been favorite liturgical texts for both individual and group practice.If at all possible the text should be read in Arabic and native language

explanation. The Hebrew Scriptures should be read in Hebrew if possible,followed by the reading in the native language. The Arabic and HebrewScriptures were originally intended to be read liturgically and much is lost if they

are neglected. During the Hebrew reading, the dervishes may whirl in thedergahor center of the circle. Whirling begins in a standing position facing Mecca, with

the right hand over the heart and the little finger and the one next to it folded

under. The three visible fingers represent Allah (SWT), Muhammad (SAWS), andAli (AS), and are indicative of the heart-felt belief in the one true God, Allah

(SWT), who is indivisible and unchanging, without partner or partners, in Hisprophets (AS), and in the divinely appointed Twelve Imams (AS). The right toe isplaced over the left, which is the position of sacrifice. The whirling itself is a

rhythmic walk in a circle counter-clockwise with the body kept facing Mecca. Thedervish bows with the right hand on the heart at the point in the circle nearestMecca. Otherwise the dervish raises the right hand with the palm receiving the

blessing of Allah (SWT) and the left hand covering the heart to dispense it withmercy. Thedhikr-semaceremony may include a speech or commentary on the

Scriptures, or a period of questions and answers if there is one present to give

answers. This section would not be complete without an explanation of generalprinciples and practical applications. It is the position within Dawoodiyya that

recitation of Scripture is the most direct way to attain the realization of theoneness of Allah (SWT). The Dawoodiyya doctrine is and has always been, thatall four books may be used in sema and in justification of practice. Practically

speaking, this means that a scholar must use the Holy Quran as a control andguide with which to review the other books of the canon.

We should distinguish between general principles of Dawoodiyya doctrine,

which must not be denied, and practical applications. The general principles arethe unicity of Allah (SWT), adherence to the Prophets (AS) and holy Imams (AS),

the recognition of Hajji Bektash (RA), the canon of the four books (Tawrat,Zabur,7


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Injil, andQuran) and the four gates (shariat,tariqat,marifat, andhaqiqat).

Questions arise when people, who are interested in Dawoodiyya, ask aboutpractices that developed to serve temporary or local purposes, a good example of

which is music.In some limited contexts, Dawoodiyya has used music to foster the realization

of the unity of Allah (SWT). This does not change the general doctrinal principlethatdhikrandsemamust be drawn from one or another of the four books of thecanon. This principle must be maintained to remain within Dawoodiyya practice.The Dawoodiyyadhikrhas maintained this principle by allowing music only after

thedhikris formally closed.Another example of practical application of doctrine is the limitation of

scriptural choice to Quranic Scripture only. A lodge-keeper is free to choose to

keep to the Quran alone in the particular practice of the individual lodge,however, in keeping with the canonicity of the four books, no one has disallowed

the use of the four books in general within Dawoodiyya.The importance of keeping general principles distinct from practical

applications can be illustrated precisely with the matter of music. Music has been

used in certain contexts in the past, which was valid. That music later was seento be traditional and characteristic of the society was not valid. Some havemisused traditional music to the extent that the goal of the society has been lost

sight of. This situation is the result of considering local and temporary practice tobe binding and general. Such confusion of general principles and practicalapplication carries this risk.

An example of a dhikr as a practical application of Dawoodiyya doctrine isgiven in the first appendix. The dhikrformat described in the first appendix is a

simple and effective model for establishing and maintaining a new Sufi lodge and

is consistent with Islamic law and our Dawoodiyya tradition.

Part three is to take the name of Allah (SWT) through one or more of the fourtraditional means.

Part Four.

Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all

your work: but the seventh day is the Sabbath of YHWH your Allah: in it you shallnot do any work, you, nor your son, nor your daughter, your male worker, nor

your female worker, nor your cattle, nor your guest who is within your gates: For

in six days YHWH made heaven and earth, the sea, and everything that is in them,and rested the seventh day: therefore YHWH blessed the Sabbath day, and

sanctified it. Exodus 20:8-11. And truly you know of those among you whotransgressed the Sabbath, so We said to them "Be apes, despised and spurned!"So We made it a lesson for their own times and for those who came after them

and an exhortation unto those who keep themselves from evil. Quran 2:64,65.When the prayer is finished (on Friday) then disperse in the land and seek thegrace of Allah, and engage in the intense dhikr of Allah, so that you may be

successful.Quran 62:10.

At this point the time ofdhikr is mentioned. Indeed, the word "remember"8


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used here in Hebrew iszikorand its cognate in Arabicdhikr, referring to the day

when dhikr ought to be performed. Regularity of dhikr is important to themaintenance of the lodge, especially considering that it is not a physical,

propertied institution. Its temple is in time. That time must therefore be all themore determined. Yet a temple in time is accessible to all and cannot be

monopolized by an elite.The central issue of the Sabbath commandment is the limitation of human

authority. It recognizes that a father or mother may have a certain amount ofauthority over children, an employer over a worker, and an owner over animals,

but that authority is limited. There are areas to be recognized as absolute andnon-negotiable. To infringe on them is to come between the individual and Allah.The principle of limitation of authority implies that lodgekeepers and dervishes

must practice a goodadab (right morals and manners) at all times with others inthe lodge. This principle of the limitation of human authority over other persons

is important to remember for anyone who intends to take responsibility forreligious ministry at any level within our branch of Sufism. This principle isrelevant for all persons whether they be a sheikh, a lodgekeeper, or moveable

partner for a newcomer (musahip.) Attendance at Dawoodiyya lodges generallyis limited to persons who have reached adulthood, further facilitating thelimitation of authority within the lodge.

Our tradition notes that not only Muhammad (SAWS) but all of those knownas the rightly guided caliphs (AS) had the habit of engaging in duha (mid-morning) prayer on Sabbath mornings, but not regularly on other days. The

Dawoodiyya dhikr should take place on Friday evenings and/or Saturdaymornings. Other occasions may also be remembered, besides the ordinary

Islamic festivals. A dhikr may be arranged at any time, but Dawoodiyya highly

regards the tenth ofMuharrem, and many fast the first twelve days ofMuharrem.At the end of that time it is popular to enjoy the Ashura meal, made of twelve

ingredients representing the twelve Imams (AS). The ingredients include grapes,nuts, and other sweets. New moon and spring festivals are generally popular, aswell as birthdays and deathdays of Imams. Initiations into the order follow the

same pattern as any sema, but with appropriate Scriptural passages andgenerally a full meal. Ritual purity is always required before any formal dhikr.However, the initiation ceremony of a new dervish requires making a full

ablution, which is often done as customary practice by dervishes preceding adhikrin any case, especially a Friday eveningdhikr.

The regard for the seventh-day Sabbath is maintained in Dawoodiyya, but this

is only an extension of orthodox Islam. Imam Huseyn (AS) has said that even astone that falls from a mountain on the Sabbath will return to its place. It is

normal among all Muslims to avoid the cutting of hair and nails and participatingin marriages and even funerals on the Sabbath. The Quran often mentions thatafter the sixth day Allah (SWT) ascended the throne (astawa 'ala l-arsh). The

Dawoodiyya dhikr recognizes this ascent to the throne, and the dhikr becomesrealization of the sovereignty of Allah (SWT).

The fourth part is to arrangedhikron the seventh day, evening and/or morning.

Part Five.9


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Honor your father and your mother, so that your days may be long on the landwhich YHWH your Allah has given you. Exodus 20:12. Your Lord has commanded

you to worship none but Him, and (enjoined on you) goodness to parents; ifeither or both of them reach old age with you, do not say to them "Fie" nor chide

them, but speak generously to them.Quran 17:23.

In the context of establishing and maintaining the Dawoodiyya lodge, this partgoes beyond honor to parents. It implies that the entrance into the dervish

spiritual tradition should not cause a break with family and relatives. If it doesso, it may be an indication that the dervish has not conducted himself properly.Although the family may notice a moral and ethical improvement in the behavior

of a new dervish, there should be nothing to indicate a distancing from relatives.On the contrary, if at all possible it should enhance a closer relationship. The

dervish lodge is in principle a fraternal society whose central focus should be onspiritual purposes. It is not to be joined and propagated in a way that is visible orirritating.

A second meaning of this part is to regard the members of the lodge asrelatives, and the host as a father or mother. Since the lodge does not ownproperty as such, the venue will often be the home or property of the host,

although it might be a rented room. Although thedhikris a religious ceremony, itis seen in some places as equivalent to a party with a host and guests. The host isresponsible for thedhikrand no one has the right to interfere. The lodge is not a

democratic institution. It is a gathering of people at a certain time in a certainplace for a certain purpose, which has already been described. Within those

parameters already described, the host holds all power of decision. He/She is to

be respected as a father/mother. He or she may ask others to perform certaintasks, such as the cantillation of Scripture. The host should provide for

purification (ritual ablutions), and may provide for permissible (halal)refreshments such as the sherbet or juice at the end of thedhikr. He may arrangea sacrificial slaughter when it is called for in Islam. He may also keep local

tradition accompanied by a musical instrument after thedhikris closed. In thesematters he coordinates matters at his own discretion. If all precaution againstusing the lodge as a vehicle for a power struggle fails, then the group should be

split rather than allow a quarrel or power struggle. The lodge may be split in anycase if there are more than forty participants, if this facilitates participation and

growth. Since the lodge itself does not hold capital or real estate, a split can be

easily handled and may be experienced as a positive means of growth.Here it is important to note again the principle of limitation of authority

mentioned in Part Four. The host/lodgekeeper is indeed to be respected as afather or mother. As attendance at a dhikr meeting is by invitation only at thediscretion of the lodgekeeper, the lodgekeeper has the power to determine who

may be in attendance. He or she decides on practical matters within the lodge.The lodgekeeper, if he or she is knowledgeable, may even find him or herselfbeing relied upon for advice. However, this power and authority of the

lodgekeeper is limited: this power always stops at the threshold of thedergah. Asdervishes are to respect the lodgekeeper as father or mother within the dergah

and practice a goodadab with others, the lodgekeeper must also always keep to10


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practicing a good adab (right Islamic morals and manners) with respect to

dervishes or attenders. This includes not intruding into the personal matters ofdervishes. Beyond respect as a father or a mother, dervishes in turn must extend

the same courtesy of right Islamic morals and manners to the lodgekeeper.

Part five is to maintain respect for the host of the lodge.

Part Six.

You shall not kill. Exodus 20:13. For this reason we prescribed to the children ofIsrael that anyone who kills anyone except (in lawful vengeance) for murder orfor mischief in the land, it shall be as though he killed humankind as a whole.

Quran 5:32.

Respect for life has been a basic of our Sufi Order of Dawoodiyya from thebeginning, and this is the root of the reputation of Hajji Bektash (RA), whom werevere, as the St. Francis of Islam. Furthermore, respect for life is implicit in the

Dawoodiyya concept of creation, by which there is no creation from nothing asthe orthodox perspective would have it. Rather, creation is an emanation fromAllah (SWT). In all things of creation the dervish is to see the manifestation of

reality, which alone is Allah (SWT). Respect for life is an essential part of this.

Part six is to practice respect for life.

Part Seven.

You shall not commit adultery. Exodus 20:14. Do not commit adultery. It is ashameful act and an evil way.Quran 17:32.

Historically speaking, it may be true that Dawoodiyya has been more reticentthan other Muslims to engage in divorce or polygamy. Although their legality

under Islamic law cannot be denied, Dawoodiyya has tried to avoid divorce andavoided polygamy especially in countries where it is legally banned. It goeswithout saying that the social order, which Dawoodiyya fosters, limits sexual

activity between a man and woman to those who have entered the marriagecontract. People fall in love and marriage has always been an institution in Islam.

Lodgekeepers and dervishes, in keeping with good manners, adab, have no

authority to intrude on dervishes private matters but we do have certaintraditions which we ask members and attenders to keep. This seventh part, as it

relates to the establishing and maintaining of a Dawoodiyya lodge, implies thatthedhikrnot be used as a dating pool if both men and women are present. In thedergah, the members are considered relatives and therefore are out of bounds as

marriage partners. Single dervishes in a lodge may not court someone already amember of the local lodge, but may court and marry someone from anotherDawoodiyya lodge. This means that a dervish intent on courtship and marriage

should attend or keep another lodge and carry on such matters of courtship andmarriage outside the original lodge and in keeping with Islamic law. This is

usually done discretely. If courtship does not lead to a marriage, unattached11


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singles may be welcomed back to the original lodge at the discretion of the

lodgekeeper if both parties concerned are comfortable with this. Ideally, theentering into of an Islamic marriage contract should take place with a person

before initiation into the order.What has become clear over time is that not all Muslims are in agreement

concerning what Islamic law requires for boundaries between men and women.A traditional Dawoodiyya dhikr may have men and women together withincertain guidelines required by Islamic law. That is to say that men and women donot shake hands and proper space must be provided so that women never make

bowing or prostrations in front of males or sit directly in front of males. Amarriageable male and a marriageable female who are not blood relatives shouldnever be alone together in a secluded space. Other Muslims maintain that these

boundaries are not enough. They feel that a gathering for dhikr should be formen only or women only. Dawoodiyya has allowed the lodge-keeper to make the

decision whether a gathering fordhikrwill allow both men and women togetheror be for men only or women only. As both models for gathering existhistorically, the traditional Dawoodiyya mixed-gender gathering as well as

gender-separate gatherings,Inshallah, all may find a place in adhikrwhere theyfeel proper and comfortable.

The propagation of Dawoodiyya is through the system of moveable

partnership. No one should enter the dhikr except by invitation of one of themembers. That member will then act as host to the guest, helping him or her inthe dhikr and being responsible for his or her behavior. The dervish will thus

establish a partner relationship with a person of the same gender, which willeither end in the guest losing interest in the order, or becoming a full-fledged

member. Formal initiation into the dervish order requires participation in the

order through forty days of fasting, that is, through one Muharrem and oneRamadhan, during which time one should contemplate the first forty Psalms, one

each day. It thus takes a minimum of about four and a half months to achieveformal initiation.

It has long been a custom that friends who are not members of a lodge have

been associated with Dawoodiyya lodges. It can be very pleasant for alodgekeeper to find that people are indeed attracted to and enjoy the spiritualatmosphere of a lodge and the maturing personalities of dervishes. These

friends may be interested in becoming dervishes or may be members of otherSufi orders who enjoy keeping a dhikr together in a Dawoodiyya lodge. These

friends always come as guests of a dervish member of a lodge and at the

discretion of the lodgekeeper.

Part seven is to keep sexual matters outside thedhikr.

Part Eight.

You shall not steal. Exodus 20:15. As for the man who steals and the woman whosteals, cut off their hands; as a recompense for what they have earned; as an

exemplary punishment from Allah; And Allah is Mighty, Wise.Quran 5:38.

Especially in a modern context, it is clear that no Dawoodiyya dervishes claim12


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authority to cut off the hands of thieves. This text does, however, portray how

unacceptable stealing is to good Muslims. This part relates to the establishingand maintaining of a Dawoodiyya lodge and concerns the responsibility of

dervishes to provide for the needs of the lodge activity. Participation in the lodgeimplies the responsibility of all its members of supporting it financially. The host

is the lodge-keeper and has final responsibility for the lodge finances.On these matters of finance and organization, as every lodge is independent

and autonomous, the lodgekeeper takes full legal responsibility for theorganization and official activities of a lodge. Hence it is the responsibility of the

host to be certain that he or she is knowledgeable of any relevant legalities thataffect the local lodges functioning or his or her position as lodge-keeper and thathe or she makes appropriate decisions for lodge management. Depending on the

situation in some areas, this may include making a decision to incorporate thelodge or buying any necessary insurance. In other areas it may mean pursuing

only an individual solitary path of Sufism. By knowing any relevant legalities andby being legally responsible for the lodge, the lodge-keeper must also act so asnever to bring the lodge into disrepute. If the lodge is organized legally in such a

way to protect its members from liability or for managing funds, it is preferredthat the host of the lodge, who is either the founder or the appointed successor ofthe founder, should have legal control. Dawoodiyya is not democratic. It is

usually a proliferation of small and autonomous autocratic groups. In general, byhaving a good intention and staying focused on our central purpose of achievinghaqiqat, we very rarely experience any serious problems. By being

knowledgeable about the laws of society and living accordingly, we furtherreduce any chances of distracting situations.

Some dervishes find formal organization and dealing with money undesirable,

as they prefer to minimize the effect of local secular legislation on theorganization or functioning of their private religious activities. Others prefer to

keep their spiritual matters totally private and minimize any involvement withlocal authorities or visibility with intolerant neighbors. Most seem to just wantan easy way to start the Sufi lodge and do not want to start by being bothered

with bureaucratic housekeeping. A simple model for keeping a lodge, which iseasy to start and hearkens back to the earlier part of our history, exists asfollows. A lodgekeeper keeps dhikrmeetings in individual homes or properties

owned by dervishes. All services are voluntary and no money needs to changehands. To not become a burden on family members, the venue of the dhikr is

rotated amongst the homes of different dervishes and the hosting of the dhikr

meeting is that dervishs contribution to the lodge. The dervish who is thehomeowner hosting thedhikrmeeting is the actual lodgekeeper for that meeting

and decides on practical matters. However, this dervish who is the lodgekeeperwill usually designate the more knowledgeable person to leaddhikrand carry onreligious instruction. Dervishes can bring inexpensive refreshments such as tea,

fruit or sweets instead of any donation. Especially in this setting, a dhikrcan bedone silently with the lodgekeeper or his/her designate leading thedhikrquietlyso as not to disturb any neighbors. This model is easy to start and allows nearly

total privacy. It may be noted here that, faced with persecution, dervishes in thepast had been very resourceful in finding discrete locations fordhikrmeetings to

maintain their privacy. Oral traditions from our earlier history relate the use of13


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isolated rural locations, away from intolerant neighbors. Nowadays most

dervishes who are starting a lodge seem content to have an ordinary tea partyin a home with a silent dhikr if necessary. Accompanying Islamic religious

education is done discretely one to one or in small groups. As the venue for thedhikr can shift, neighbors need not know that this gathering is anything more

than a very nice occasional gathering of friends.The more formally organized model of keeping a lodge usually develops out of

this simpler one mentioned above. It ultimately can allow for the partial or evenfull-time maintenance of a lodgekeeper, or more staff if necessary, and usually

involves formally organizing and functioning consistent with local legislation.The benefit of this more formal organization is that the lodgekeeper can devotemore time to the acquisition of important religious knowledge and to teaching

newcomers. Although no one in our order would ever advocate its punishment,to participate in a formally organized lodge without supporting it financially, if

one is able, seems almost as a very small form of stealing from the host. Becausethe formally organized lodge requires more time, resources, and work, the hostmust receive some support from the dervishes to carry on the lodges activities.

To support the lodge, a dervish should bring a modest offering to everydhikrtocover the expenses of the dhikr, insofar as possible. If the host has the dhikrcontinually in his own home, he should take a modest "rent" for providing the

venue. This rent should be enough to reimburse the extra household expensesincurred by hosting adhikr, it is not intended to be a way to make money. Witheither model, the host will usually decide on practical matters and this extends to

practical financial matters with more formal organization. For example, as thehost should receive donations, he should also offer to fairly distribute to those

who provide Scripture cantillation or recitation of the Quran to reimburse their

associated expenses. It can be expected that someQuran recitors may refuse toaccept money as a matter of principle.

In the past some dhikr meetings indeed became very large. This usually hasbeen the result of lodgekeepers and a committed core of more experienceddervishes keeping their attention focused on their own spiritual growth and

religious education over time. In such a case of growth, a host who is acting ascurator for a lodge's regular meeting-house may find pressing demands upon hisor her time and resources or find that the community requires his or her full

attention to Islamic activities associated with the lodgekeeper position. In thiscase a reasonable salary for the host is acceptable and may be in order. This is

usually afforded from voluntary donations from dervishes. Such voluntary

donations may be used to buy and maintain a meetinghouse, pay a modest salaryfor the host, acquire literature, or support the ministry of an organization of

wider cooperation. In all cases, responsible management of any entrusted fundsis an absolute for any Muslim. Dawoodiyyas as Muslims must also uphold thisstandard as they strive to be a spiritual vanguard and a credible example for

newcomers.

Part eight is to provide for the financial maintenance of the lodge.

Part Nine.

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You shall not give false witness against your neighbor. Exodus 20:16. And the

fifth (oath to be) that the curse of Allah (be) on him if he is a liar.Quran 24:7.

Although it is clear that the literal meaning of the commandments ismaintained by Dawoodiyya dervishes, this commandment also has a special

application to the experience of the Dawoodiyya lodge. The central purpose ofthe lodge is to foster the experience ofhaqiqat or that reality which is Allah(SWT). This overwhelming, individual experience is the goal of the dervish. It isinexpressible and therefore secret. This part is to have respect for the secret of

haqiqat, to respect it in others and never reveal it to an outsider. We areresponsible not to reveal a secret to anyone not capable of bearing the secret. Wenever disparage or belittle the secret by exposing it to disrepute.

The Sufi Order of Dawoodiyya is in principle a fraternal society, existingspecifically and uniquely for spiritual purposes. Every Dawoodiyya lodge is

wholly independent and autonomous unless other formal alliances orarrangements are made between lodges or groups. Final authority for decisionmaking in the lodge rests with the lodge-keeper. The Dawoodiyya tradition holds

that the Dawoodiyya lodge or ones position as a dervish is not to be used as avehicle to influence or become involved in any of the politics or other socialissues of ones country. Dawoodiyya dervishes should live within the bounds of

the laws of the country in which they live. Any interest on the part of individualdervishes toward becoming involved with politics or other outside matters orissues should always be pursued via legitimate but wholly separate

organizations or groups, never from within or as part of a Dawoodiyya lodge.This approach is intended to keep lodges and dervishes focused on our central

purpose; achieving the experience ofhaqiqat(or the reality which is Allah) and

to keep thehaqiqatsecret from being exposed to disrepute.Keeping thehaqiqatsecret is achieved by maintaining the four-fold model for

achieving the secret; i.e. shariat (Islamic Law), tariqat (loyalty to the shaykhsinstructions in Tawheed within the dervish order and commitment to thespiritual life of the dervish order), marifat (awareness or knowing Allah),

haqiqat(truth or reality). The secret of spiritual perfection within Islam rests ona foundation ofshariat. This foundation is to be chosen by a dervish from eitherone of the four Sunni schools or the Jaferi school of Islamic jurisprudence. We

bear a true witness of striving toward spiritual perfection in Islam by living ourlives according toshariat.

Unfortunately, the modern reality of the Muslim world is that Islam is divided

into different variants of the religion, each having its own historical developmentand reasons for existence. Throughout history, conflict has arisen amongst

various Muslim communities all too often culminating in distrust, suspicion, andcontempt between them. The response within our order has been to maintainthe traditional viewpoint that all Muslims should be respected. As one

Dawoodiyya lodgekeeper said, Anyone who says La illaha illallah; Muhammadar-Rasulullah and prays in the direction of the Qiblah is my brother, theDawoodiyya order has therefore taken an attitude of understanding and

acceptance amongst the different variants of Islam.However, not all people choose to take this approach of understanding and

acceptance. It is thus a part of Dawoodiyya doctrine that a dervish may use15


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taqiya (dissimulation) to hide the nature of his or her faith if revealing

membership in the order would result in grievous personal harm or danger tothe dervish. It is our experience that in practice we rarely have had to usetaqiya.

As stated before, our order remains specifically focused on our central purposeof achieving haqiqat, avoiding involvement in outside matters. This keeps our

order and dervishes out of disrepute and scrutiny by outsiders. The result of thisattitude is that there is rarely any occasion when dervishes are asked about theirstatus in the order. Membership in the Sufi Order of Dawoodiyya and thespiritual activities that occur therein are thus matters of personal conscience and

may be kept discretely private. This means that we should feel under noobligation to answer impolite questions from people who have no legitimateneed to know about our personal spiritual matters. We also need not volunteer

information about our personal spiritual matters until we are sure that we aretalking with a person whom we can trust. This also means that we can and

should be very selective about whom we choose to invite to a dhikr gathering,asking ourselves and them if they accept the principles of our order and if theywill respect members confidentiality and privacy.

Part nine is to strive to guard the secret ofhaqiqat.

Part Ten.

You shall not covet your neighbor's house, you shall not covet your neighbor'swife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any

thing that is your neighbor's. Exodus 20:17. Worship Allah only and associate

nothing with Him, and do good to parents, and to relatives, and to orphans, andto the needy, and your close neighbor and the neighbor who is a stranger, and to

a companion by your side and to the traveler, and to the one whom your righthands possess; truly Allah does not love the proud, the boastful.Quran 4:36.

As regards the establishment and maintenance of a Dawoodiyya lodge, this

part refers to coveting power. The attitude itself, if left unguided, is not in accordwith Dawoodiyya goals and purposes. Other Sufi traditions often engage in apractice of struggle with the nafs (self or ego). The Dawoodiyya concept is

unifying. Thenafs or self must not be opposed, rather it must be embraced. Toembrace thenafs is to deprive it of its divisive power. Embracing thenafs is done

by understanding and accepting thenafs for what it is and guiding the nafs to do

the will of Allah (SWT). This guidance of the nafs is done by observing Islamiclaw in ones individual life and practicing a good adab (right Islamic morals and

manners) with others. (This includes, amongst other matters, not intruding intothe personal matters of others, not revealing their faults, and not engaging inbackbiting.) Indeed, many unnecessary and distracting problems are avoided

altogether by practicing right Islamic morals and manners with others in thelodge - as elsewhere. This viewpoint does not in any way sidestep the necessarygrowth and development of the nafs that a dervish is almost certain to

experience in Islam.To covet power in the lodge should not be repressed or hidden, but brought

into the open and made the opportunity of establishing another lodge. When a16


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faction or power struggle arises that cannot be reconciled or resolved in an

Islamic way acceptable to all parties, then we can know that the time has come toform another lodge. As stated earlier, the lodge may be split in any case when the

number of dervishes reaches forty. This keeps the lodges small enough to beeffectively focused on spirituality, since they are continually kept below the

threshold of a power pool. We accept that this is good guidance for our divinelyprovided desires and instincts and that it keeps conflict and coercion out of thehouse of Allah (SWT). It also provides for effective, timely, and decentralizedgrowth. At this point, persons forming a new lodge are rightly directed to

familiarize themselves anew with all the contents of this lodgeguide butespecially the essay in Part One of this lodgeguide. The essay in Part One explainsthe Dawoodiyya point of view on true power and leadership within the lodge.

With individual ambition directed to proper purposes, we leave it to theconscience of the individual dervish to choose which Islamic congregation to

attend and be a part of. We are not in competition with any Islamic movement.Although independent, we seek to be complimentary and can point to theexemplary tradition of the renowned classical Sufi sheikhs who took an active

part in their local Muslim congregations, achieved a high level of knowledgewithin Islam, and did much to establish the Religion. This choice of Islamiccongregation is always an individual choice of the dervish.

Part ten is rightly to guide natural human ambition to grow as an individual andas a community.

This concludes our sheiks generalized guidance for forming and maintaining a

Sufi lodge. We would like to direct the reader to the first appendix, whichcontains the format of thedhikr, which we use and recommend today. This

format contains specific details which are easily taught to newcomers and will,Inshallah, be effective for achieving and maintaining an awareness of theTawheed, the unicity of Allah. This awareness ofTawheed, together with the

individuals good intention, provides the necessary foundation for furtherachievement of knowledge in the Religion. The material contained in the secondappendix is of historical significance and is included to be of interest to scholars.

Appendix 1

Our Model DawoodiyyaDhikrin Use Today*

*Please Note: This dhikr format, authorized and released under conditionsnoted on the front page of this document, is widely accepted and has shown

itself to be easily reproduced, effective, and of benefit for a wide variety ofpersons: however it is not the only dhikr format authorized and available forpersons keeping circles of Remembrance in keeping with the Dawoodiyya

tradition. Persons with further questions on dhikr format should contact acompetent bearer of the tradition or a competent sheik.

17


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Part A. (Al-Wudhu) (Ritual Purity beforeDhikr) A dervish should always have

ritual purity before adhikr. One should make a minor ritual ablution consistentwith ones preferred school of Islamic law or a full ablution if necessary. Full

ablution is customary before the formal initiation ceremony of a new dervish.

Part B. (Al-Niyet) (Intention) Form the intention that everything done in dhikrand sema is done as sacrifice of oneself for Allah. (The lodge-keeper has theoption of keeping a dhikr for men only or for women only if his/herinterpretation of Islamic law so requires or if so doing fosters an understanding

of the unicity of Allah (SWT). If both men and women are present in the dhikr,consistent with Islamic law, women must be one body length separated from anymale and must never do bowing or prostration in front of males. Men and

women do not shake hands. A marriageable male and a marriageable female whoare not blood relatives should never be alone together in a secluded space.)

Part C. (Salaat al-Nawafil) (Individual Prayers) Start by making two or fourrounds of individual prayer as appropriate according to the school of Islam that

one has chosen to adhere to. One must make the proper intention made with allMuslim prayers.

Part D. (Salutation of the Silsila) (Our Spiritual Lineage) When the rounds ofprayer are finished, all should face the Qiblah as the lodge-keeper or hisdesignate offers the salutation and blessing in the position of sacrifice as

described above, with the right toe placed over the left toe and with the righthand over the heart with the thumb and little finger tucked under, leaving three

fingers visible to indicate the heart-felt belief in the one true God, Allah (SWT)

who is indivisible and unchanging, without partner or partners, in His prophets(AS.), and in the divinely appointed Twelve Imams (AS).

The salutation is as follows: May the peace and blessing of Allah(Subhanahu wa taala) be upon Adam (Alayhi as-Salaam), Noah (Alayhi as-Salaam), Abraham (Alayhi as-Salaam), Moses (Alayhi as-Salaam), David (Alayhi

as-Salaam), Jesus (Alayhi as-Salaam), Muhammad (Salla Allahu Alayhi waSallam), Imam Ali (Alayhi as-Salaam), Imam Hasan (Alayhi as-Salaam), ImamHuseyn (Alayhi as-Salaam), Imam Zeinul Abideen (Alayhi as-Salaam), Imam

Muhammad Al-Baqir (Alayhi as-Salaam), Imam Ja'fer al-Sadiq (Alayhi as-Salaam),Imam Musa al-Kadhim (Alayhi as-Salaam), Imam Ridha (Alayhi as-Salaam), Imam

Taqi (Alayhi as-Salaam), Imam Naqi (Alayhi as-Salaam), Imam Hasan al-Askeri

(Alayhi as-Salaam), Imam Muhammad al-Mahdi (Alayhi as-Salaam). May Allah bepleased with Hajji Bektash Wali (Radiya Allahu anhu).

Part E. (Al-Halaka) (Form A Circle) Then form a circle seated. (Note here againthat the boundaries between the sexes set forth in shariat must be respected.

Space should be made available in back of the inner ring of the circle for thosewho want to recite silently.)

Part F. (Al-Fatiha) (Opening of the Dhikr) The lodge-keeper should open thedhikrby sayingAl-Fatiha (Quran Chapter 1) aloud while others say it silently. An

approximate transliteration of the first chapter of the Holy Quran from the18


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original Classical Arabic into Latin script is provided as follows for persons yet

unfamiliar with Classical Arabic.Bismillah-ir-Rahman-ir-Raheem; Al-hamdoo li-llahi Rabbil-ala-meen; Ar-

Rahman-ir-Raheem; Malikee Yowmid-Deen; Ee-yaka-naboodoo-wa ee-yaka

nastaeen; Ihdinas-Seeratal Moostaqeem; Seeratal-adheena anamta alayhim.

Ghayril Maghdoobi alayhim waladh-dhalleen.An interpretation of the meaning of this chapter is as follows. In the

name of God, most Gracious, ever Merciful; Praise be to God, most Gracious, everMerciful; Cherisher and Sustainer of the Worlds, Master of the Day of Judgment;

You alone do we worship and of You alone do we seek aid; lead us on the straightpath; on the way of those upon whom You have bestowed Your Grace, not on theway of those upon whom You pour out wrath; and not of those who go astray.

Part G. (Beautiful Names of Allah (SWT) Then the lodge-keeper should lead as

all recite the following phrases. Begin with Allah, Allah 99 times. Then allshould recite la ilaha illa Allah 99 times and thereafter Allah Hayy 99 times.(The rhythm of this may be kept with a frame drum and those so wishing may

recite silently. Space behind the others should be allotted for those wishing torecite silently.) Many prefer to keep the order and count of our recitation withtraditional Muslim prayer beads (Tasbih) which are commonly available. Others

count by moving the thumb along the joints of the fingers, three on each fingerand two on the thumb making fourteen. Seven such cycles make 98. The jointscan be seen to represent the twelve Imams (AS) and the Prophet (SAWS) along

with Fatima (RA).

Part H. (Al-Suwar) (Selected Verses) After this one cantor should recite Al-

Qawthar(Quran Chapter 108) orAl-Kafirun (Quran Chapter 109) 33 times whilethe rest recite it silently. The same should be done withAl-Ikhlas (Quran Chapter

112) 33 times. The approximate transliterations of these chapters from theClassical Arabic of the HolyQuran are given as follows for the benefit of personsunfamiliar with the Arabic of theQuran.

Al-Qawthar (Abundance):Bismillah ir-Rahman ir-Raheem; In-naa ataynakal kawthar; fasalli li rabbika wanhar; inna-shani-aka hoowal abtar.

Interpretation: In the Name of God, Most Gracious, Ever Merciful; indeedWe give you the abundance; pray to your Lord and sacrifice; indeed it is your

enemy who will be cut off.

Al-Kafeeroon (The Disbelievers):Bismillah ir-Rahman ir-Raheem; Qool ya

ay-yoohal- kafeeroon; La aboodoo ma taboodoon; wa la antoom aboodoona maabood. Wa la ana aboodoon ma abadtoom; wa la antoom aboodna ma abood;lakoom deenookoom wa leeya deen.

Interpretation: In the Name of God, Most Gracious, Ever Merciful; Say, Oyou unbelievers; I do not worship what you worship; and you do not worshipwhat I worship. And I shall not worship what you worship; and you will not

worship what I worship; to you be your religion and to me mine.

Al-Ikhlas (Purity): Bismillah ir-Rahman ir-Raheem: Qool hoowa Allahoo19


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Ahad; Allahoos-Samad; Lam yaleed wa lam yoolad; wa lam yakoon lahoo

koofoowan Ahad.

Interpretation: In the Name of God, Most Gracious, Ever Merciful; Say,He, Allah is one; He is without need; He does not bring forth progeny nor is He

born; and there is none to be compared with Him, no, not one.

Part I (Al-Kutub) (Books of The Canon) At this point, well selected portions ofScripture should be recited.

Part J. (Al-Dua) (Silent Individual supplications and prayers.) (Optional) (Thisis where a competent sheik may recommend exercises to help individual

dervishes understand the unicity of Allah (SWT). During one such exercise, theexercise of contemplating the human face, if a partner is of the opposite sex, it

must be a contracted spouse and no other.)

Part K. (Al-Fatiha) (Closing thedhikr) Thedhikr is then formally closed by the

lodge-keeper or a designated person who recites Al-Fatiha aloud while othersrecite it silently.

Part L. (Open Format) With thedhikrnow formally closed it is at the discretionof the lodge-keeper which activities to allow and provide. Most often this is atime for tea and good conversation in very good company. A very good option for

a lodgekeeper is to arrange religious instruction. Many newcomers and attendershave inquired about traditional sung devotionals, traditional Sufi poetry, or even

traditional Sufi music. This can become risky and distract newcomers away from

our main purpose. Therefore we have set a criterion for the lodgekeeper: thelodge-keeper may choose to allow traditional poetry, traditional sung

devotionals, or music only if it can foster understanding of the unicity of Allah(SWT), consistent with our main purpose, and only after the dhikr is formallyclosed.

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Appendix 2

An Historic DawoodiyyaDhikr

as Preserved by Western Bearers of the Tradition

This historical Dawoodiyya dhikr represents the tradition that has beenpreserved in one American lodge by the bearers of the tradition. It is not known

exactly how early American Dawoodiyya may have expanded on thisdhikr, but itis likely that local practice varied widely in isolation. Although this historicalDawoodiyyadhikrmay well be the product of limited access to books and lines of

communication in isolated rural areas, it has endured until the present day as aformat for communal worship.

The received format for this historicaldhikris as follows.

1. The notching of the wooden post. The early Dawoodiyya followed only a lunar

calendar as they were able to observe it. They kept the order of the days bynotching a wooden post in the lodge each evening at sunset. The evening dhikrwas held after each seventh notch.

2. Ablutions.

3. Forming of the Intention.

4. Individual prayers and salutations.

5. The body of thedhikr, consisting of:

A. The Opening. With the recitation of the first chapter of the Quran. WhenDawoodiyya lodges were more numerous, the recitation of the Quran may have

been dispensed with in remote areas where no copies of theQuran existed.

B. The recitation of the Decalogue (Exodus 20:1-17). Where access to both Bible

andQuran was limited, the body of the dhikrappears to have consisted solely ofthe repeated recitation of the Decalogue.

C. The recitation of a Biblical Psalm. The Psalter was traditionally read throughover a period of time and then begun again from the beginning. There is good

evidence that whirling to the recitation of the Psalms was practiced in earliesttimes. Men and women were seated on opposite ends of the lodge, and men andwomen performed whirling in separate rings around a central fireplace.

D. The Closing, with the recitation of the first chapter of theQuran.

6. Common Meal.

21

Documents

Dawoodiyya Sufi Lodge Guide 2009 A