Zikrullah – Remembering ALLAH in Abundance
The QurÂ’aan Majeed and the Ahadith are replete with
commands to remember Allah TaÂ’ala constantly and in
abundance. The thawaab and significance of Zikrullah
are indeed great. Zukrullah is not difficult. It is
indeed a most simple duty. One who is neglectful of
such an important, yet simple, and most rewarding
practice is most unfortunate. Indifference to
Zikrullah is an invitation to calamity upon oneself.
Zikr has been absolutely simplified. If is free from
conditions and restrictions. Time, number, wudhu,
place, etc. have not been made necessary conditions
for Zikr. There is, therefore, no difficulty in making
Zikr. There is absolutely no valid excuse for
refraining from engagement in constant Zikr. For
making Zikr, it is not necessary to have a Tasbeeh
(rosary) in hand. The use of a Tasbeeh is permissible.
One may therefore use it to facilitate the remembrance
of the number of times one chooses to recite a
particular form of Zikr. A Tasbeeh is also beneficial
for inculcating in one the habit of constant Zikr. For
this purpose the use of a Tasbeeh is therefore best.
Some people who are not in the habit of making Zikr
constantly, feel that by keeping a Tasbeeh in hand at
most times, one will develop riya (show) since people
will regard the holder of the Tasbeeh as a pious
person, This thought prevents them from keeping a
Tasbeeh at hand. The result of this attitude is that
they do not develop the habit of Zikr. It should be
realized that riya is an internal condition. If oneÂ’s
niyyat is to attract peopleÂ’s attention and to display
piety then only will the question of riya arise. Riya
is not what others think of one. One should not
indulge unnecessarily in such suspicions which are
merely traps of shaitaan to divert one from constant
Zikr.
Shaitaan also endeavours to deceive the Believer and
divert him from constant Zikr by whispering into him
that Zikr merely with the tongue when the heart in
engrossed in worldly affairs is useless. Know that
this is a trap of shaitaan to divert one from the
remembrance of Allah TaÂ’ala. As long as oneÂ’s niyyat
at the commencement of the Zikr was to obtain thawaab
and the Pleasure of Allah, one will continue to
acquire these benefits even if the heart does not
accompany the tongue in the Zikr. However, during
oneÂ’s free time, when making special Zikr, endeavour
to control the attention of oneÂ’s heart so as to
concentrate on the Zikr. Do not indulge in futility
useless activities for this diverts the heart from the
Zikr of Allah TaÂ’ala. Some aayaat and ahadith will now
be mentioned in regard to Zikrullah.
1. Allah TaÂ’ala says in the QurÂ’aan Shareef:
“Remember Me, and I will (as a favour) remember you.”
(Surah Baqarah)
2. Praising those who constantly engage in Zikr, the
QurÂ’aan Shareef says:
“They are such people who remember Allah Ta’ala while
standing, sitting and laying down.”
(Surah Aale Imraan)
3. Allah TaÂ’ala says in the QurÂ’aan Shareef.
“Remember (make Zikr) your Rabb in your heart (i.e.
silent Zikr) with humility and fear (and make Zikr) in
a voice which is less than jahr (loudness), morning
and evening; and, be not a among the indifferent
ones.”
(Surah AÂ’raff)
Zikr should be made at all times. This is clear from
the command in the aayat to make Zikr morning and
evening which means the whole day. Zikr should also
preferably be made silently. The Zikr may also be made
audibly, but not shouting and screaming. This is
stated in the term, “less than jahr”. There is no
merit in making Zikr by means of shouting. However, if
some Shaikh of Tasawwuf who is steadfast on the Sunnah
devises loud Zikr for his mureeds as some remedy for
spiritual conditions, then such loud Zikr will be
permissible. But, one should remember not to disturb
the peace and sleep of others by oneÂ’s loud Zikr.
Distrubing others is sinful.
4. Allah TaÂ’ala says in the QurÂ’aan Majeed:
“(The people whom Allah directs towards Himself are)
those who have Imaan and whose hearts find rest in the
Zikr of Allah. Verily, in the Zikr of Allah do hearts
find peace.”
(Surah RaÂ’d)
Zikr creates and strengthens a special bond between
man and His Creator. As a result of this divine bond,
the heart becomes enwrapped in peace and tranquility
5. (The people who narrate the glory of Allah in the
Musaajid) are such men who are not diverted by
commerce and trade from the Zikr of Allah, from
establishing regular Salaat and from paying Zakaat.
(They are such men) who fear a Day when the hearts and
eyes (of men) will be upturned.”
(Surah Noor)
6. Allah TaÂ’ala says in the QurÂ’aan Majeed:
“Verily, the remembrance of Allah is the greatest.”
(Surah Ahzaab)
7. Allah TaÂ’ala says:
“O people of Imaan! Remember Allah in abundance.”
(Surah Ahzaab)
8. Allaha TaÂ’ala says:
“O People of Imaan! Do not allow your wealth and your
children to divert you from the remembrance of Allah.”
(Surha Munafiqoon)
9. Allah TaÂ’ala says in the QurÂ’aan Majeed:
“And, remember the Name of your Rabb and turn yourself
in entirety towards Him.”
(Surah Muzzammil)
10. Allah TaÂ’ala says in the QurÂ’aan Majeed:
“Verily, he who has purified himself (from evil
beliefs and practices) and remembers the Name of His
Rabb and performs Salaat has achieved the goal (of
success) and salvation).”
(Surah AÂ’laa)
11. Hadhrat Abu Hurairah and Hadhrat Abu Saeed
(radiallahu anhuma) narrate that Rasulullah
(sallallahu alayhi wasallam) said: “The angels
surround those people who sit down to make the Zikr of
Allah TaÂ’ala; the Rahmat of Allah decends on them and
peace decends on them.”
(Muslim)
12. Hadhrat Abu Musa (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) said:
“The comparison between a man who makes Zikr of his
Rabb and one who does not make Zikr is like the
comparison between a living person and a dead person.”
(Bukhari, muslim)
The one who engages in Zikr has been compared to a
living person because the existence of the Rooh is in
fact the remembrance of Allah. The one who refrains
from Zikr has been compared to dead person.
13. Hadhrat Abu Hurairah (radiallahu anhu) narrates
that Rasulullah (sallallahu alayhi wasallam) said:
“Allah Ta’ala says: ‘I am with My servant when he
remembers Me.
When he remembers Me in his heart, I too remember him
in Me. When he remembers me in a gathering. I remember
(and mention) him in a superior gathering (i.e. the
assembly of malaa-ikah and Ambiya).”
(Bukhari, Muslim)
14. Hadhrat Anas (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) said:
“When you pass by the gardens of Jannat, eat of its
fruits.”
People asked: “What are the gardens of Jannat.”
Rasulullah (sallallahu alayhi wasallam) replied:
Gathering of Zikr.”
(Tirmizi)
15. Hadhrat Abu Hurairah (radiallahu anhu) narrates:
“Allah brings down loss on a man who sits in some
place without engaging in Zikr and on a man who lays
in some place without engaging in Zikr.”
(Abu Dawood)
The exhortation in this hadith is to engage constantly
in Zikr, in all conditions and circumstances.
16. Hadhrat Abdullah Bin Busr (radiallahu anhu)
narrates that a man said:
“O Rasulullah! The ordinances of Islam are numerous
for me (the reference here is to nafl practices).
Instruct me in something I may easily adhere to.”
Rasulullah (sallallahu alayhi wasallam) said:
“Maintain your tongue always fresh with the Zikr of
Allah.”
(Tirmizi, Ibn Majah)
The optional (Nafl) acts of thawaab in Islam are
numerous. A very great variety of Nafl practices
exists for procuring thawaab and the proximity of
Allah TaÂ’ala. The Sahaabi was referring to these
numerous practices which he found somewhat arduous. He
therefore, wished for a simple practice which he could
easily adhere to while at the same time not missing
out on the great thawaab which is attendant to other
acts of Nafl Ibaadat. Rasulullah (sallallahu alayhi
wasallam) informed him that constant Zikr of Allah was
such an act.
17. Hadhrat Abu Saeed (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) was asked
about the one who will be the noblest among people on
the Day of Qiyaamah and the closest to Allah TaÂ’ala.
Rasulullah (sallallahu alayhi wasallam) said:
“Those men and women who remember Allah in abundance.”
Someone asked: “O Rasulullah! What about the one who
wage jihaad in the Path of Allah?”
Rasulullah (sallallahu alayhi wasallam) replied:
“The one who engages in (constant) Zikr of Allah is
superior in rank to the one who wages jihad, even if
he fights so vehemently against the kuffar and
mushrikeen that his sword breaks and even if he is
dyed red in blood,”
(Ahmad, Tirmizi)
The reason for the superiority of the Zaakir (the one
who makes Zikr) over the Mujaahid (the one who wages
Jihaad) is obvious. Jihaad is waged purely for thesake
of Allah Ta’ala – for the remembrance of Allah Ta’ala,
much as Wudhu is performed for the sake of Salaat. In
the aayat.
“(The Believers are) those who establish Salaat ……..
Wow We grant them power on earth.”
The basis of Jihaad is thus, Zikrullah. This being the
actual aim, its superiority should be apparent.
18. Hadhrat Abdullah Ibn Umar (radiallahu anhu)
narrates that Rasulullah (sallallahu alayhi wasallam)
said: “Everything has a polish, and the polish of the
heart is the Thikr of Allah.”
(Baihaqi)
19. Hadhrat Ibn Abbas (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) said:
“Shaitaan sits glued to the heart of man. When man
makes the Thikr of Allah, shaitaan abdicates (moves
off); when man is negligent of AllahÂ’s Thikr the
shaitaan casts evil whisperings in man.”
(Bukhaari)
20. Hadhrat Ibn Umar (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) said:
“Do not increase speech other than Thikrullah because
much speech besides Thikrullah hardens the heart; the
furthest from Allah is one with a hard heart.”
(Tirmizi)
The essence of the latter three ahadith cited above,
is that actual purity of heart is by means of
righteous deeds and hardness of heart is the result of
evil acts. The basis of both forms of deeds in the
intention of the heart while the origin of iraadah
(intention) is the mind. Reduction in Thikr brings
about the introduction of satanic thoughts in the
mind. This in turn leads to evil intentions. Pious
intentions are the effaced. Instead of practicing
righteous deeds, evil is committed. Abundance of
Thikrullah blocks the entry of evil thoughts. This in
turn does not allow evil intentions to assert
themselves. One then abstains from sin and engages in
righteous deeds. Hardness of heart is thus eliminated
and purity inculcated.
This state of purity of the heart is not automatically
acquired, but requires effort and striving. To be
contented with only Thikr without striving. To be
contented with only Thikr without striving against the
lowly desires, is only self-deception.
21. Hadhrat Abu Saeed Khudri (radiallahu anhu)
narrates that Rasulullah (sallallahu alayhi wasallam)
said:
“There are many people reclining on comfortable beds
and making the Thikr of Allah TaÂ’ala on earth. Allah
TaÂ’ala will grant them elevated ranks (in the
Aakhirah).”
(Ibn Habbaan)
It should not be imagined that material possessions of
comfort, wealth and luxury are negatory of
Thikrullaah. Such possessions too are favours of Allah
TaÂ’ala. Those indulging in luxury should not abstain
from Thikrullah. They too should be constantly engaged
in the remembrance of Allah TaÂ’ala whilst enjoying the
comforts of the bounties which whilst enjoying the
comforts of the bounties which Allah TaÂ’ala has
bestowed on them.
22. Hadhrat Abu Saeed Khurdi (radiallahu anhu) also
narrates that Rasulullah (sallallahu alayhi wasallam)
said:
“Engage in the Thikr of Alah in such abundance that
people comment that ‘you are insane’.”
(Ahmed, Abu
YaÂ’la, Ibn Habbaan)
23. Hadhrat Ibn Abbaas (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) said:
“Engage in the Thikr of Allah in such abundance that
the munafiqen (hypocrites) comment: ‘You are a
pretenderÂ’. (i.e. they accuse you of engging in thikr
for creating the impression of piety).”
(Tibrani)
24. Hadhrat Muaaz Ibn Jabal (radiallahu anhu) narrates
that Rasulullah (sallallahu alayhi wasallam) said:
“The people of Jannat will not grieve over anything
but the moments in which they did not engage in
Thikrullah (while they were on earth). They will
regret for such (wasted) moments.”
(Tibrani, Baihaqi)
This type of regret will not be similar to regrets of
the world. It will not cause hardship or sorrow.
An explanation of Thikr in general has been given so
far. In the ahadith are mentioned many special forms
of Thikr as well. For such specific forms of Thikr,
great thawaab has been narrated. Some simple forms of
special Thikr are mentioned here.
1. LAA ILAAHA ILLALLAH
2. LAA ILAAHA ILLALLAHO – MUHAMMADUR
RASULULLAH-E-SALLALLAHU ALAYHI WASALLAM.
3. SUBHANALLAHE
4. AL-HAMD-O-LILLAHE
5. ALLAH-O-AKBAR
6. LAA HAWL-A-WA-LA QUWATA ILLA BILLAH
7. ASTAGHEFIRULLAHA WA ATOOB-O-ELAHI
8. ALLAHUMMA SALLE ALA MUHAMMADIN
SUMMARY: Never be negligent of Thikrullah, be it a
special form of Thikr or any thikr in general. Thikr
can be made at any time or at a specific time fixed to
suit oneÂ’s convenience. Any number of ties Thikr may
be made. Thikr may be made by using either the fingers
(to count the number of times) or a tasbeeh. Thikr may
be also made at all times without the use of a
tasbeeh. The main purpose is to be constantly engaged
in the remembrance of Allah TaÂ’ala. Ther are certain
duas which have to be recited on special occasions.
Such duas should be learnt. May Allah TaÂ’ala grant you
taufeeq to practise accordingly.
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