The objective of dhikr and of the dhikr that you have just done is if you like, a loosening up or a shaking off of our ideas of who we are, of our chains. It is about re-orientating oneself to the Lord, to Allah.
The natural order for the human being is disturbance and disquiet. The state of the heart outside of dhikr is one of agitation. It is with the dhikr of Allah that the heart becomes tranquil.
The meaning and the significance of the hadra is that it is like a shaking loose. It is a
shaking loose of the things that normally worry you. It is like letting go of the chains so that you can find out who the being is that is there beyond the chains.
The immediate benefit of hadra is twofold. The one is the silencing of internal dialogue and the second is the shifting of attention or if you like the assemblage point of attention from behind your eyeballs to behind your solar plexus. These are the two immediate physiological attributes of a good hadra. That’s what hadra is trying to produce.
The qasidah which we sing in dhikr, “aheemu wahdee bi dhikri rabbee,” Shaykh Muhammad ibn al-Habib says, “I’m alone in the remembrance of my Lord. The remembrance of my Lord, it is the cure.”