Introduction of Tasawuf ( continue )
III. Meanings of Dhikr
The word dhikr has many meanings. It means:
- Allah's Book and its recitation;
- Prayer;
- Learning and teaching: The author of Fiqh al-sunna said:
Sa'id ibn Jubayr said, "Anyone engaged in obeying Allah is in fact engaged in the
remembrance of Allah." Some of the earlier scholars tied it to some more specified form.
`Ata said, "The gatherings of dhikr are the gatherings where the lawful and the prohibited
things are discussed, for instance, selling, buying, prayers, fasting, marriage, divorce,
and pilgrimage."
remembrance of Allah." Some of the earlier scholars tied it to some more specified form.
`Ata said, "The gatherings of dhikr are the gatherings where the lawful and the prohibited
things are discussed, for instance, selling, buying, prayers, fasting, marriage, divorce,
and pilgrimage."
Qurtubi said, "Gatherings of dhikr are the gatherings for knowledge and admonition,
those
in which the Word of Allah and the sunnah of His Messenger, accounts of our righteous
predecessors, and sayings of the righteous scholars are learned and practised without any
addition or innovation, and without any ulterior motives or greed."
those
in which the Word of Allah and the sunnah of His Messenger, accounts of our righteous
predecessors, and sayings of the righteous scholars are learned and practised without any
addition or innovation, and without any ulterior motives or greed."
- Invocation of Allah with the tongue according to one of the formulas taught
by the Prophet or
any other formula;
by the Prophet or
any other formula;
- Remembrance of Allah in the heart, or in both the heart and the tongue.
We are concerned here with the last two meanings, that of mention of Allah, as in the
verse, "The believers are those who, when they hear Allah mentioned, their
hearts tremble"
(al-Anfal), and the Prophet's saying in Tirmidhi and Ibn Majah from Ibn Jubayr:
"The best dhikr is La ilaha illallah." The Prophet did not say, "the best dhikr is making
a lecture"; or "giving advice"; or "raising funds." We are also concerned here with the
meaning of remembrance through the heart, as in the verse: "The men and women
who remember Allah abundantly" (33:35). The Prophet both praised and explained what
is in the latter verse when he said, as it is related in Muslim, "The
single-hearted are foremost." When he was asked, "O Messenger of Allah, who are the
single-hearted?" he replied, "The men and women who remember Allah abundantly." The Prophet
further elucidated the role of the heart in effecting such remembrance when he said to
Abu Hurayra: "Go with these two sandals of mine and whoever you meet behind this wall
that witnesses that there is no god except Allah with certitude in his heart, give him
glad tidings that he will enter Paradise." (Narrated by Muslim.)
verse, "The believers are those who, when they hear Allah mentioned, their
hearts tremble"
(al-Anfal), and the Prophet's saying in Tirmidhi and Ibn Majah from Ibn Jubayr:
"The best dhikr is La ilaha illallah." The Prophet did not say, "the best dhikr is making
a lecture"; or "giving advice"; or "raising funds." We are also concerned here with the
meaning of remembrance through the heart, as in the verse: "The men and women
who remember Allah abundantly" (33:35). The Prophet both praised and explained what
is in the latter verse when he said, as it is related in Muslim, "The
single-hearted are foremost." When he was asked, "O Messenger of Allah, who are the
single-hearted?" he replied, "The men and women who remember Allah abundantly." The Prophet
further elucidated the role of the heart in effecting such remembrance when he said to
Abu Hurayra: "Go with these two sandals of mine and whoever you meet behind this wall
that witnesses that there is no god except Allah with certitude in his heart, give him
glad tidings that he will enter Paradise." (Narrated by Muslim.)
Dhikr may sometimes mean both inner remembrance and outward mention,
as in the verse
"Remember Me, and I shall remember you" (2:152) when it is read in the light of the
hadith qudsi, "Those that remember Me in their heart, I remember them in My heart;
and those that remember Me in a gathering (i.e. that make mention of Me), I remember
them (i.e. make mention of them) in a gathering better than theirs." We return to the
explanation of that important hadith further below. Suffice it to say that, broadly speaking,
there are three types of dhikr: of the heart, of the tongue, and of the two together.
as in the verse
"Remember Me, and I shall remember you" (2:152) when it is read in the light of the
hadith qudsi, "Those that remember Me in their heart, I remember them in My heart;
and those that remember Me in a gathering (i.e. that make mention of Me), I remember
them (i.e. make mention of them) in a gathering better than theirs." We return to the
explanation of that important hadith further below. Suffice it to say that, broadly speaking,
there are three types of dhikr: of the heart, of the tongue, and of the two together.
Ibn Hajar in Fath al-Bari (1989 ed. 11:251) explained that what is meant by dhikr in Abu al-Darda's
narration of the primacy of dhikr over jihad is the complete dhikr and consciousness
of Allah's greatness whereby one becomes better, for example, than those
who battle the diebelievers without such recollection.
narration of the primacy of dhikr over jihad is the complete dhikr and consciousness
of Allah's greatness whereby one becomes better, for example, than those
who battle the diebelievers without such recollection.
In another hadith narrated by Bukhari, the Prophet compared doers of dhikr among
non-doers, to those who are alive among those who are dead: mathalu al-ladhi
yadhkuru rabbahu wa al-ladhi la yadhkuru rabbahu mathalu al-hayyi wa al-mayyit.
(Book of da`awat ch. 66 "The merit of dhikrullah") Ibn Hajar comments it thus in
his Fath al-Bari (1989 ed. 11:250):
non-doers, to those who are alive among those who are dead: mathalu al-ladhi
yadhkuru rabbahu wa al-ladhi la yadhkuru rabbahu mathalu al-hayyi wa al-mayyit.
(Book of da`awat ch. 66 "The merit of dhikrullah") Ibn Hajar comments it thus in
his Fath al-Bari (1989 ed. 11:250):
What is meant by dhikr here is the utterance of the expressions which we have
been encouraged to say, and say abundantly, such as the enduring good deeds
-- al-baqiyat al-salihat -- and they are: subhan allah, al-hamdu lillah, la ilaha illallah,
allahu akbar and all that is related to them such as the hawqala (la hawla wa la
quwwata illa billah), the basmala (bismillah al-rahman al-rahim), the
hasbala(hasbunallahu wa ni`ma al-wakil), istighfar, and the like, as well as
invocations for the good of this world and the next.
been encouraged to say, and say abundantly, such as the enduring good deeds
-- al-baqiyat al-salihat -- and they are: subhan allah, al-hamdu lillah, la ilaha illallah,
allahu akbar and all that is related to them such as the hawqala (la hawla wa la
quwwata illa billah), the basmala (bismillah al-rahman al-rahim), the
hasbala(hasbunallahu wa ni`ma al-wakil), istighfar, and the like, as well as
invocations for the good of this world and the next.
Dhikrullah also applies to diligence in obligatory or praiseworthy acts, such as the
recitation of Qur'an, the reading of hadith, the study of the Science of Islam (al-`ilm),
and supererogatory prayers.
recitation of Qur'an, the reading of hadith, the study of the Science of Islam (al-`ilm),
and supererogatory prayers.
Dhikr can take place with the tongue, for which the one who utters it receives
reward, and it is not necessary for this that he understand or recall its meaning,
on condition that he not mean other than its meaning by its utterance; and if,
in addition to its utterance, there is dhikr in the heart, then it is more complete;
and if there is, added to that, the recollection of the meaning of the dhikr and
what it entails such as magnifying Allah and exalting Him above defect or need,
it is even more complete; and if all this takes place inside a good deed, whether
an obligatory prayer, or jihad, or other than that, it is even more complete;
and if one perfects one's turning to Allah and purifies one's sincerity towards
Him: then that is the farthest perfection.
reward, and it is not necessary for this that he understand or recall its meaning,
on condition that he not mean other than its meaning by its utterance; and if,
in addition to its utterance, there is dhikr in the heart, then it is more complete;
and if there is, added to that, the recollection of the meaning of the dhikr and
what it entails such as magnifying Allah and exalting Him above defect or need,
it is even more complete; and if all this takes place inside a good deed, whether
an obligatory prayer, or jihad, or other than that, it is even more complete;
and if one perfects one's turning to Allah and purifies one's sincerity towards
Him: then that is the farthest perfection.
Fakhr al-Din al-Razi said: "What is meant by the dhikr of the tongue is the expressions
that stand for tasbih, tahmid, and tamjid -- exaltation, praise, and glorification.
As for the dhikr of the heart, it consists in reflection on the proof-texts that point
to Allah's essence and His attributes, on those of the obligations including what is enjoined
and what is forbidden so that one may examine the rulings that pertain to them,
and on the secrets of Allah's creation. As for dhikr of the limbs, it consists
in their being immersed in obedience, and that is why Allah named prayer:
"dhikr" when He said: "When the call is proclaimed on Jum`a, hasten earnestly
to the dhikr of Allah" (62:9). It is reported from some of the Knowers of Allah
that dhikr has seven aspects:
that stand for tasbih, tahmid, and tamjid -- exaltation, praise, and glorification.
As for the dhikr of the heart, it consists in reflection on the proof-texts that point
to Allah's essence and His attributes, on those of the obligations including what is enjoined
and what is forbidden so that one may examine the rulings that pertain to them,
and on the secrets of Allah's creation. As for dhikr of the limbs, it consists
in their being immersed in obedience, and that is why Allah named prayer:
"dhikr" when He said: "When the call is proclaimed on Jum`a, hasten earnestly
to the dhikr of Allah" (62:9). It is reported from some of the Knowers of Allah
that dhikr has seven aspects:
dhikr of the eyes, which consists in weeping (buka');
dhikr of the ears, which consists in listening (isgha');
dhikr of the tongue, which consists in praise (thana');
dhikr of the hands, which consists in giving (`ata');
dhikr of the body, which consists in loyalty (wafa');
dhikr of the heart, which consists in fear and hope (kawf wa raja');
dhikr of the spirit, which consists of utter submission and acceptance (taslim wa rida'). Add to Cart
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