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 copied
and distributed freely on the condition that the text of the document and the
accompanying 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 written
permission from the copyright holders; and that the copyright notice giving credit to the
authors of this document and the legal disclaimer be included on any copies. The
attached authorized dhikr 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 the
Hebrew 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 of
this document should consult competent legal counsel. Persons using this document are
not at any time under the control, guidance, or direction of the author(s), any
representative of the author(s), or any organization formed by the author(s) of this
document. Persons using this document adhere to the principles contained herein
voluntarily and do so wholly independently of the author(s), any representative of the
author(s), or any organization formed by the author(s) unless formal written agreement
is 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. This
document is for educational purposes only and does not constitute an agreement or a
contract. 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 and
witnessed written form on paper. No agreement, contract, or charter regarding the
formation or functioning of a lodge will be done orally, or electronically or by email.
Persons using this document, keeping a dhikr, 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 being
knowledgeable of and acting within the bounds of any relevant laws that may affect
keeping a dhikr or organizing and keeping a lodge: this includes but is not limited to any
relevant tort legislation as may regard relations with members within a lodge and other
persons, and taxation laws. This document is intended for use only in countries where
religious 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 or
provision of this document might conflict with any law of any jurisdiction, the part or
provision 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 purpose
of educating Muslims in how to form their own independent meetings for keeping dhikr
as 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
1

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 those
individuals who desire to follow a path of spirituality in Islam and thereby
achieve 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 the
outset 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 that
experience, not a description of it. Only after tasting the fruit of spiritual
achievement 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 Holy Quran and one can turn to the Creator at any
time. All who make dhikr will, Inshallah, (God willing) receive the merits thereof
and an independent and individual path of Sufism has always been an option. A
dhikr can be made by one person, and a lodge can consist of one dervish. Indeed,
an independent individual approach may be the only option available where
more 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 when
possible and by being loyal to the instructions of a sheikh concerning the unicity
of 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 group
than 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. In
this document, our sheikh has offered in a generalized way, effective, simple, and
unselfish guidance for understanding Tawheed, the unicity of Allah (SWT, and
avoiding shirk. By building close friendships with like-minded people on the
same 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 as
no surprise to the reader that we would be very pleased to make the
acquaintance 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 of
Revelation, 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
2

cleaving to simplicity and avoiding unnecessary complication, which comes from

the natural, but mistaken desire to have one's own way. When a person follows
his 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 in
institutional 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 power
and the need for security prove to be detrimental and should be consciously
avoided. To avoid them, we accept divine guidance and revelation rightly to
direct 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, the
Tawrat (Torah), Zabur, (Psalms), Injil (the Gospel) and the Quran as the most
important canonical writings. We affirm that the Quran is the perfect revealed
word 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 Bible
cannot be ignored least of all because it contains the affirmation of the validity of
the Quran 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 be
essentially consistent with the Quran. The ten-point plan to be found below is
organized around the Decalog, the Ten Commandments, as found in the Tawrat
or Books of Moses (Alayhi as-Salaam: Peace be upon him!), with supporting
passages from the holy Quran.
In addition to Scripture, most Sufi orders will emphasize the line of tradition,
the silsila, by which the tradition of each order was transmitted to and received
by 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 the
present generation of dervishes, and has maintained this spiritual discipline true
to its origin and Islamic foundation. The Sufi Order of Dawoodiyya has been kept
for generations by Westerners under circumstances unfavorable to what we
consider 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, legitimately
guided by Islamic Law.
Dawoodiyya practice reveres the great Muslim mystic Hajji Bektash Wali
without 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 Anatolia
sometime 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 spiritual
achievement. The spiritual legacy of Hajji Bektash Wali spread to many different
localities over the centuries and practices of different groups often seem varied.
Regardless of whether the practices of different inheritors of the legacy of Hajji
Bektash seem close to our practices or not, we have always striven to maintain
cordial 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 of
Daud. Among these, the Sufi Order of Dawoodiyya can be distinguished by its
adherence to the Twelve Imams (as). The Sufi Order of Dawoodiyya does not
3

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 cordial
relations with other religious groups is explained more fully in Part Nine.
The beliefs and practices of the Dawoodiyya Sufi order can be summarized
briefly. 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 four
books, Torah, Psalms, Gospel, and the Quran, the four gates, shariat or Islamic
law, tariqat or the dervish order, marifat or awareness, and haqiqat or reality,
and adherence to the twelve Holy Imams (Alayhim as-Salaam: Peace be upon
them!) or divinely appointed guides. Shariat is summarized as prayer in
prostration, fasting, giving alms (zakaat), and pilgrimage to Mecca. The details of
shariat 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 the
individual dervish, believing that the mystical life is doomed to failure if shariat
is disregarded. Tariqat consists of commitment to the spiritual life of the Sufi
order and of loyalty to its sheikhs instruction in the unicity of Allah (SWT), circle
prayer, 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. Haqiqat is an ineffable state.
Those of us who are part of the authorized Dawoodiyya lineage of
transmission of spiritual knowledge, the silsila, have attempted to describe in the
pages that follow a format authorized and recognizable in Scripture but
providing some prudent qualifications and considerations for our intentions and
actions. It is very important to understand that the dhikr, the remembrance of
Allah (SWT) which is authorized in the Holy Quran, 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 spiritual
transformation, he or she should remember that it has been a long-standing
tradition within our dervish order that all important matters of religion should
be approached with a light hand. It is from our interpretation of Scripture and
our tradition that we have always sought to avoid extremes or fanaticism by
striving for moderation and gentleness. Although these attributes seem almost to
result naturally from living ones individual life according to shariat and keeping
dhikr, we consider it the responsibility of anyone seeking knowledge and
enlightenment on this joyful path to approach all matters of religion with a light
hand. 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 these
selections are good practical guidance for persons who are interested in joining
an existing lodge or establishing and maintaining a new one. These selections of
Scripture represent a continuum of Islamic truth and authority from the time of
the prophet Moses (AS) through the time of the prophet Muhammad (Salla
Allahu Alayhi wa Sallam: May Allahs Peace and Blessing be upon Him!) until the
present day. Persons using this guide and its commentaries will be relying not
only on the Islamic truth and authority of Scripture as a necessary foundation for
Sufism but also on durable principles and concepts recommended by this
documents author, other lodgekeepers, and their predecessors. The principles
and concepts in these commentaries and the appendix are a practical and
4

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

concepts are not only based on the received tradition of our dervish order, but
also 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 local
conditions. Persons approaching the principles and concepts in this document
with 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 and
simple. Some readers may be surprised that such an important topic is dealt with
in 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 whom
Sufism had not already been easily accessible.
Therefore we have endeavored to provide a brief and clearly understandable
verbal document with a simple and robust format. Many excellent classic works
on Sufism have already been written. Rather than attempting to write yet
another one, we have written a document which gives the outline of how to
organize and begin a meeting for the remembrance of Allah (SWT). We believe
that if the principles and concepts of this document are applied sincerely, they
can, Inshallah, lead towards the goal of Sufi experience, the awareness of the
Tawheed, 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 the Tawheed, the unicity
of 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 Islam
and 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 is
important, is only a description. Maintaining a durative awareness of Tawheed by
remembering Allah (SWT) and relying on the four books for guidance will give
the traveler of the path the ability to discern what is important and true
knowledge from error and distraction.
Part One.

You shall have no other gods but Me. Exodus 20:3. So know that there is no god
but 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 selfdefeating 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 in
5

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 to
miss 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 only
authority. 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 is
sovereign. The purpose of the Dawoodiyya lodge is one and one only: to foster
the realization of the oneness of Allah (SWT).
Part one is to make the intention: We establish and maintain this Dawoodiyya
lodge 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 any
thing that is in the skies above, or that is in the earth beneath, or that is in the
water 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 evil
deeds of the fathers upon the children unto the third and fourth generation of
them 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 my
children 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 as
soon 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 determined
place. 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 in
prostration. The details of prayer in prostration are well-known in Fiqh or
Islamic law. The spiritual implication of prayer in prostration is to present
oneself as a living sacrifice to Allah (SWT). The act of prostration creates the
physical 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 living
sacrifice 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 make
Allah 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 not
6

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 own
name and to take the name of Allah (SWT). The full realization of this is the
experience of haqiqat. However, the surface meaning of the part is to recite the
names of Allah (SWT). Any of the beautiful names of Allah (SWT) found in the
Bible and the Quran 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 do
this. Any or all of them may be chosen on a specific occasion. But in general a
dhikr follows 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 repeated
recitation of one or more of the names of Allah (SWT). 3. The reading of
Scripture. 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 Psalms
have 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 Hebrew
Scriptures were originally intended to be read liturgically and much is lost if they
are neglected. During the Hebrew reading, the dervishes may whirl in the dergah
or 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), and
Ali (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 His
prophets (AS), and in the divinely appointed Twelve Imams (AS). The right toe is
placed 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. The
dervish bows with the right hand on the heart at the point in the circle nearest
Mecca. 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 with
mercy. The dhikr-sema ceremony 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 general
principles and practical applications. It is the position within Dawoodiyya that
recitation of Scripture is the most direct way to attain the realization of the
oneness of Allah (SWT). The Dawoodiyya doctrine is and has always been, that
all 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 and
guide 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 are
the 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

Injil, and Quran) and the four gates (shariat, tariqat, marifat, and haqiqat).
Questions arise when people, who are interested in Dawoodiyya, ask about
practices 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 principle
that dhikr and sema must be drawn from one or another of the four books of the
canon. This principle must be maintained to remain within Dawoodiyya practice.
The Dawoodiyya dhikr has maintained this principle by allowing music only after
the dhikr is 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 seen
to be traditional and characteristic of the society was not valid. Some have
misused 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 to
be binding and general. Such confusion of general principles and practical
application carries this risk.
An example of a dhikr as a practical application of Dawoodiyya doctrine is
given in the first appendix. The dhikr format 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 four
traditional 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 shall
not 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 who
transgressed 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 the
grace of Allah, and engage in the intense dhikr of Allah, so that you may be
successful. Quran 62:10.
At this point the time of dhikr is mentioned. Indeed, the word "remember"
8

used here in Hebrew is zikor and its cognate in Arabic dhikr, referring to the day
when dhikr ought to be performed. Regularity of dhikr is important to the
maintenance of the lodge, especially considering that it is not a physical,
propertied institution. Its temple is in time. That time must therefore be all the
more 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 of
authority 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 and
non-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 good adab (right morals and manners) at all times with others in
the lodge. This principle of the limitation of human authority over other persons
is important to remember for anyone who intends to take responsibility for
religious ministry at any level within our branch of Sufism. This principle is
relevant for all persons whether they be a sheikh, a lodgekeeper, or moveable
partner for a newcomer (musahip.) Attendance at Dawoodiyya lodges generally
is limited to persons who have reached adulthood, further facilitating the
limitation of authority within the lodge.
Our tradition notes that not only Muhammad (SAWS) but all of those known
as the rightly guided caliphs (AS) had the habit of engaging in duha (midmorning) prayer on Sabbath mornings, but not regularly on other days. The
Dawoodiyya dhikr should take place on Friday evenings and/or Saturday
mornings. 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 of Muharrem, and many fast the first twelve days of Muharrem.
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, as
well as birthdays and deathdays of Imams. Initiations into the order follow the
same pattern as any sema, but with appropriate Scriptural passages and
generally 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 a
dhikr in any case, especially a Friday evening dhikr.
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 a
stone 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 participating
in marriages and even funerals on the Sabbath. The Quran often mentions that
after the sixth day Allah (SWT) ascended the throne (astawa 'ala l-arsh). The
Dawoodiyya dhikr recognizes this ascent to the throne, and the dhikr becomes
realization of the sovereignty of Allah (SWT).
The fourth part is to arrange dhikr on the seventh day, evening and/or morning.
Part Five.

Honor your father and your mother, so that your days may be long on the land
which 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; if
either 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 part
goes 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 does
so, 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 on
spiritual purposes. It is not to be joined and propagated in a way that is visible or
irritating.
A second meaning of this part is to regard the members of the lodge as
relatives, and the host as a father or mother. Since the lodge does not own
property as such, the venue will often be the home or property of the host,
although it might be a rented room. Although the dhikr is a religious ceremony, it
is seen in some places as equivalent to a party with a host and guests. The host is
responsible for the dhikr and 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 certain
place 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 certain
tasks, 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 the dhikr. He may arrange
a sacrificial slaughter when it is called for in Islam. He may also keep local
tradition accompanied by a musical instrument after the dhikr is closed. In these
matters he coordinates matters at his own discretion. If all precaution against
using 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 any
case 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 a
father or mother. As attendance at a dhikr meeting is by invitation only at the
discretion 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 herself
being relied upon for advice. However, this power and authority of the
lodgekeeper is limited: this power always stops at the threshold of the dergah. As
dervishes are to respect the lodgekeeper as father or mother within the dergah
and practice a good adab with others, the lodgekeeper must also always keep to
10

practicing a good adab (right Islamic morals and manners) with respect to
dervishes or attenders. This includes not intruding into the personal matters of
dervishes. 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 of
Israel that anyone who kills anyone except (in lawful vengeance) for murder or
for 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 the
beginning, and this is the root of the reputation of Hajji Bektash (RA), whom we
revere, 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 as
the orthodox perspective would have it. Rather, creation is an emanation from
Allah (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 a
shameful act and an evil way. Quran 17:32.

Historically speaking, it may be true that Dawoodiyya has been more reticent
than other Muslims to engage in divorce or polygamy. Although their legality
under Islamic law cannot be denied, Dawoodiyya has tried to avoid divorce and
avoided polygamy especially in countries where it is legally banned. It goes
without saying that the social order, which Dawoodiyya fosters, limits sexual
activity between a man and woman to those who have entered the marriage
contract. 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 certain
traditions which we ask members and attenders to keep. This seventh part, as it
relates to the establishing and maintaining of a Dawoodiyya lodge, implies that
the dhikr not be used as a dating pool if both men and women are present. In the
dergah, the members are considered relatives and therefore are out of bounds as
marriage partners. Single dervishes in a lodge may not court someone already a
member of the local lodge, but may court and marry someone from another
Dawoodiyya lodge. This means that a dervish intent on courtship and marriage
should attend or keep another lodge and carry on such matters of courtship and
marriage outside the original lodge and in keeping with Islamic law. This is
usually done discretely. If courtship does not lead to a marriage, unattached
11

singles may be welcomed back to the original lodge at the discretion of the
lodgekeeper if both parties concerned are comfortable with this. Ideally, the
entering 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 within
certain guidelines required by Islamic law. That is to say that men and women do
not 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. A
marriageable male and a marriageable female who are not blood relatives should
never 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 for
men only or women only. Dawoodiyya has allowed the lodge-keeper to make the
decision whether a gathering for dhikr will allow both men and women together
or be for men only or women only. As both models for gathering exist
historically, the traditional Dawoodiyya mixed-gender gathering as well as
gender-separate gatherings, Inshallah, all may find a place in a dhikr where they
feel 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 the
members. That member will then act as host to the guest, helping him or her in
the 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 will
either 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 one
Ramadhan, 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 achieve
formal 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 a
lodgekeeper to find that people are indeed attracted to and enjoy the spiritual
atmosphere of a lodge and the maturing personalities of dervishes. These
friends may be interested in becoming dervishes or may be members of other
Sufi 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 the dhikr.
Part Eight.

You shall not steal. Exodus 20:15. As for the man who steals and the woman who
steals, 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 claim
12

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 establishing
and maintaining of a Dawoodiyya lodge and concerns the responsibility of
dervishes to provide for the needs of the lodge activity. Participation in the lodge
implies 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 the
organization 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 that
affect the local lodges functioning or his or her position as lodge-keeper and that
he or she makes appropriate decisions for lodge management. Depending on the
situation in some areas, this may include making a decision to incorporate the
lodge or buying any necessary insurance. In other areas it may mean pursuing
only an individual solitary path of Sufism. By knowing any relevant legalities and
by being legally responsible for the lodge, the lodge-keeper must also act so as
never 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 preferred
that the host of the lodge, who is either the founder or the appointed successor of
the founder, should have legal control. Dawoodiyya is not democratic. It is
usually a proliferation of small and autonomous autocratic groups. In general, by
having a good intention and staying focused on our central purpose of achieving
haqiqat, we very rarely experience any serious problems. By being
knowledgeable about the laws of society and living accordingly, we further
reduce 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 the
organization or functioning of their private religious activities. Others prefer to
keep their spiritual matters totally private and minimize any involvement with
local authorities or visibility with intolerant neighbors. Most seem to just want
an 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 is
easy to start and hearkens back to the earlier part of our history, exists as
follows. A lodgekeeper keeps dhikr meetings in individual homes or properties
owned by dervishes. All services are voluntary and no money needs to change
hands. 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 the
homeowner hosting the dhikr meeting is the actual lodgekeeper for that meeting
and decides on practical matters. However, this dervish who is the lodgekeeper
will usually designate the more knowledgeable person to lead dhikr and carry on
religious instruction. Dervishes can bring inexpensive refreshments such as tea,
fruit or sweets instead of any donation. Especially in this setting, a dhikr can be
done silently with the lodgekeeper or his/her designate leading the dhikr quietly
so 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 the
past had been very resourceful in finding discrete locations for dhikr meetings to
maintain their privacy. Oral traditions from our earlier history relate the use of
13

isolated rural locations, away from intolerant neighbors. Nowadays most

dervishes who are starting a lodge seem content to have an ordinary tea party
in 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 the
dhikr 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 even
full-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 devote
more 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. Because
the formally organized lodge requires more time, resources, and work, the host
must receive some support from the dervishes to carry on the lodges activities.
To support the lodge, a dervish should bring a modest offering to every dhikr to
cover the expenses of the dhikr, insofar as possible. If the host has the dhikr
continually in his own home, he should take a modest "rent" for providing the
venue. This rent should be enough to reimburse the extra household expenses
incurred by hosting a dhikr, it is not intended to be a way to make money. With
either model, the host will usually decide on practical matters and this extends to
practical financial matters with more formal organization. For example, as the
host 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 some Quran recitors may refuse to
accept money as a matter of principle.
In the past some dhikr meetings indeed became very large. This usually has
been the result of lodgekeepers and a committed core of more experienced
dervishes 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 as
curator for a lodge's regular meeting-house may find pressing demands upon his
or her time and resources or find that the community requires his or her full
attention to Islamic activities associated with the lodgekeeper position. In this
case 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 salary
for the host, acquire literature, or support the ministry of an organization of
wider cooperation. In all cases, responsible management of any entrusted funds
is an absolute for any Muslim. Dawoodiyyas as Muslims must also uphold this
standard 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.

14

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 is

maintained by Dawoodiyya dervishes, this commandment also has a special
application to the experience of the Dawoodiyya lodge. The central purpose of
the lodge is to foster the experience of haqiqat or that reality which is Allah
(SWT). This overwhelming, individual experience is the goal of the dervish. It is
inexpressible 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 are
responsible not to reveal a secret to anyone not capable of bearing the secret. We
never disparage or belittle the secret by exposing it to disrepute.
The Sufi Order of Dawoodiyya is in principle a fraternal society, existing
specifically and uniquely for spiritual purposes. Every Dawoodiyya lodge is
wholly independent and autonomous unless other formal alliances or
arrangements are made between lodges or groups. Final authority for decision
making 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 a
vehicle to influence or become involved in any of the politics or other social
issues 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 individual
dervishes toward becoming involved with politics or other outside matters or
issues 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 of haqiqat (or the reality which is Allah) and
to keep the haqiqat secret from being exposed to disrepute.
Keeping the haqiqat secret is achieved by maintaining the four-fold model for
achieving the secret; i.e. shariat (Islamic Law), tariqat (loyalty to the shaykhs
instructions in Tawheed within the dervish order and commitment to the
spiritual life of the dervish order), marifat (awareness or knowing Allah),
haqiqat (truth or reality). The secret of spiritual perfection within Islam rests on
a foundation of shariat. This foundation is to be chosen by a dervish from either
one 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 our
lives according to shariat.
Unfortunately, the modern reality of the Muslim world is that Islam is divided
into different variants of the religion, each having its own historical development
and reasons for existence. Throughout history, conflict has arisen amongst
various Muslim communities all too often culminating in distrust, suspicion, and
contempt between them. The response within our order has been to maintain
the traditional viewpoint that all Muslims should be respected. As one
Dawoodiyya lodgekeeper said, Anyone who says La illaha illallah; Muhammad
ar-Rasulullah and prays in the direction of the Qiblah is my brother, the
Dawoodiyya 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 use
15

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 to
the dervish. It is our experience that in practice we rarely have had to use taqiya.
As stated before, our order remains specifically focused on our central purpose
of achieving haqiqat, avoiding involvement in outside matters. This keeps our
order and dervishes out of disrepute and scrutiny by outsiders. The result of this
attitude is that there is rarely any occasion when dervishes are asked about their
status in the order. Membership in the Sufi Order of Dawoodiyya and the
spiritual activities that occur therein are thus matters of personal conscience and
may be kept discretely private. This means that we should feel under no
obligation to answer impolite questions from people who have no legitimate
need to know about our personal spiritual matters. We also need not volunteer
information about our personal spiritual matters until we are sure that we are
talking 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 they
will respect members confidentiality and privacy.
Part nine is to strive to guard the secret of haqiqat.
Part Ten.

You shall not covet your neighbor's house, you shall not covet your neighbor's
wife, 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, and
to 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 right
hands 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 accord
with Dawoodiyya goals and purposes. Other Sufi traditions often engage in a
practice of struggle with the nafs (self or ego). The Dawoodiyya concept is
unifying. The nafs or self must not be opposed, rather it must be embraced. To
embrace the nafs is to deprive it of its divisive power. Embracing the nafs is done
by understanding and accepting the nafs for what it is and guiding the nafs to do
the will of Allah (SWT). This guidance of the nafs is done by observing Islamic
law in ones individual life and practicing a good adab (right Islamic morals and
manners) with others. (This includes, amongst other matters, not intruding into
the personal matters of others, not revealing their faults, and not engaging in
backbiting.) Indeed, many unnecessary and distracting problems are avoided
altogether by practicing right Islamic morals and manners with others in the
lodge - as elsewhere. This viewpoint does not in any way sidestep the necessary
growth 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 a
16

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 to
form 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 be
effectively focused on spirituality, since they are continually kept below the
threshold of a power pool. We accept that this is good guidance for our divinely
provided desires and instincts and that it keeps conflict and coercion out of the
house of Allah (SWT). It also provides for effective, timely, and decentralized
growth. At this point, persons forming a new lodge are rightly directed to
familiarize themselves anew with all the contents of this lodgeguide but
especially the essay in Part One of this lodgeguide. The essay in Part One explains
the Dawoodiyya point of view on true power and leadership within the lodge.
With individual ambition directed to proper purposes, we leave it to the
conscience 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 the
exemplary tradition of the renowned classical Sufi sheikhs who took an active
part in their local Muslim congregations, achieved a high level of knowledge
within Islam, and did much to establish the Religion. This choice of Islamic
congregation is always an individual choice of the dervish.
Part ten is rightly to guide natural human ambition to grow as an individual and
as 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, which
contains the format of the dhikr, 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 the
Tawheed, the unicity of Allah. This awareness of Tawheed, together with the
individuals good intention, provides the necessary foundation for further
achievement of knowledge in the Religion. The material contained in the second
appendix is of historical significance and is included to be of interest to scholars.
Appendix 1
Our Model Dawoodiyya Dhikr
in Use Today*
*Please Note: This dhikr format, authorized and released under conditions
noted 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 of
persons: however it is not the only dhikr format authorized and available for
persons keeping circles of Remembrance in keeping with the Dawoodiyya
tradition. Persons with further questions on dhikr format should contact a
competent bearer of the tradition or a competent sheik.
17

Part A. (Al-Wudhu) (Ritual Purity before Dhikr) A dervish should always have
ritual purity before a dhikr. One should make a minor ritual ablution consistent
with 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 dhikr
and sema is done as sacrifice of oneself for Allah. (The lodge-keeper has the
option of keeping a dhikr for men only or for women only if his/her
interpretation 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 any
male 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 who
are not blood relatives should never be alone together in a secluded space.)
Part C. (Salaat al-Nawafil) (Individual Prayers) Start by making two or four
rounds 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 all
Muslim prayers.

Part D. (Salutation of the Silsila) (Our Spiritual Lineage) When the rounds of
prayer are finished, all should face the Qiblah as the lodge-keeper or his
designate 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 right
hand 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 asSalaam), Abraham (Alayhi as-Salaam), Moses (Alayhi as-Salaam), David (Alayhi
as-Salaam), Jesus (Alayhi as-Salaam), Muhammad (Salla Allahu Alayhi wa
Sallam), Imam Ali (Alayhi as-Salaam), Imam Hasan (Alayhi as-Salaam), Imam
Huseyn (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 be
pleased with Hajji Bektash Wali (Radiya Allahu anhu).
Part E. (Al-Halaka) (Form A Circle) Then form a circle seated. (Note here again
that 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 those
who want to recite silently.)

Part F. (Al-Fatiha) (Opening of the Dhikr) The lodge-keeper should open the
dhikr by saying Al-Fatiha (Quran Chapter 1) aloud while others say it silently. An
approximate transliteration of the first chapter of the Holy Quran from the
18

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; ArRahman-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, ever
Merciful; 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 straight
path; on the way of those upon whom You have bestowed Your Grace, not on the
way 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 all
should 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 to
recite silently.) Many prefer to keep the order and count of our recitation with
traditional Muslim prayer beads (Tasbih) which are commonly available. Others
count by moving the thumb along the joints of the fingers, three on each finger
and two on the thumb making fourteen. Seven such cycles make 98. The joints
can 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 AlQawthar (Quran Chapter 108) or Al-Kafirun (Quran Chapter 109) 33 times while
the rest recite it silently. The same should be done with Al-Ikhlas (Quran Chapter
112) 33 times. The approximate transliterations of these chapters from the
Classical Arabic of the Holy Quran are given as follows for the benefit of persons
unfamiliar with the Arabic of the Quran.
Al-Qawthar (Abundance): Bismillah ir-Rahman ir-Raheem; In-naa atayna
kal kawthar; fasalli li rabbika wanhar; inna-shani-aka hoowal abtar.
Interpretation: In the Name of God, Most Gracious, Ever Merciful; indeed
We 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 ma
abood. 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, O
you unbelievers; I do not worship what you worship; and you do not worship
what 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 Allahoo
19

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 of
Scripture should be recited.
Part J. (Al-Dua) (Silent Individual supplications and prayers.) (Optional) (This
is where a competent sheik may recommend exercises to help individual
dervishes understand the unicity of Allah (SWT). During one such exercise, the
exercise 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 the dhikr) The dhikr is then formally closed by the
lodge-keeper or a designated person who recites Al-Fatiha aloud while others
recite it silently.

Part L. (Open Format) With the dhikr now formally closed it is at the discretion
of the lodge-keeper which activities to allow and provide. Most often this is a
time for tea and good conversation in very good company. A very good option for
a lodgekeeper is to arrange religious instruction. Many newcomers and attenders
have 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: the
lodge-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 formally
closed.

20

Appendix 2
An Historic Dawoodiyya Dhikr
as Preserved by Western Bearers of the Tradition
This historical Dawoodiyya dhikr represents the tradition that has been
preserved in one American lodge by the bearers of the tradition. It is not known
exactly how early American Dawoodiyya may have expanded on this dhikr, but it
is likely that local practice varied widely in isolation. Although this historical
Dawoodiyya dhikr may 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 a
format for communal worship.
The received format for this historical dhikr is 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 by
notching a wooden post in the lodge each evening at sunset. The evening dhikr
was held after each seventh notch.
2. Ablutions.

3. Forming of the Intention.

4. Individual prayers and salutations.

5. The body of the dhikr, consisting of:

A. The Opening. With the recitation of the first chapter of the Quran. When
Dawoodiyya lodges were more numerous, the recitation of the Quran may have
been dispensed with in remote areas where no copies of the Quran existed.
B. The recitation of the Decalogue (Exodus 20:1-17). Where access to both Bible
and Quran was limited, the body of the dhikr appears to have consisted solely of
the repeated recitation of the Decalogue.
C. The recitation of a Biblical Psalm. The Psalter was traditionally read through
over 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 earliest
times. Men and women were seated on opposite ends of the lodge, and men and
women performed whirling in separate rings around a central fireplace.
D. The Closing, with the recitation of the first chapter of the Quran.
6. Common Meal.

21