This version of the ‘imâra starts with the qahili introduction in the form of a prayer to the prophet, then the tawhid (the affirmation of divine unicity) : « lâ illâha illah llah ».
This same dikhr (psalmody) quickens its pace, at first very slowly, then more and more rapid until the name of Allah is repeated to a binary rhythm.
The fuqâra will shortly retain only hu (from Allahu) as it is gradually imposed by the qutb (the pole). The hu is transformed by this special ‘imâra alchemy into the unique breath of the spirant hamza (the sound emission technique is purely abdominal), and then, when the qutb claps his hands, it becomes more and more prominent.
Associated with the name of Allah, the hu asserts itself by accelerating and quickening the pace to the point of metamorphosing itself into hamza. The balance between the soloist who sings the mystical poems and the rest of the assembly is progressively established, and then the accelration of the hamza finally throws the participants into the abyss of ecstasy.
This same dikhr (psalmody) quickens its pace, at first very slowly, then more and more rapid until the name of Allah is repeated to a binary rhythm.
The fuqâra will shortly retain only hu (from Allahu) as it is gradually imposed by the qutb (the pole). The hu is transformed by this special ‘imâra alchemy into the unique breath of the spirant hamza (the sound emission technique is purely abdominal), and then, when the qutb claps his hands, it becomes more and more prominent.
Associated with the name of Allah, the hu asserts itself by accelerating and quickening the pace to the point of metamorphosing itself into hamza. The balance between the soloist who sings the mystical poems and the rest of the assembly is progressively established, and then the accelration of the hamza finally throws the participants into the abyss of ecstasy.
