Chapter 1: VIRTUES OF ZIKR IN GENERAL

Even if there were no Aayaat or Ahaadith relating to zikr, we should never be forgetful of our real Benefactor, our Rabb, whose blessings and ZIKR favours on us are unlimited at all times and have no parallel. It is natural that we should remember Allah Ta’ala, make His zikr (i.e. remember Him), and always thank Him.

خدا راوندِ عالم

Poetic Translation: May I be sacrificed for the sake of the master of the worlds, whose favours rain upon me every moment There are many virtues of zikr described in the Qur-aan Shareef, Hadith Shareef and the sayings of our elders that support the making of zikr. No doubt, the zikr of Allah Ta’ala is full of blessings and noor (spiritual light). I wish to first explain a few Aayaat from the Qur-aan Shareef and then some Ahaadith of Rasulullah ﷺ on the subject of Zikr.

SECTION 1 AAYAAT OF THE QUR-AAN RELATING TO ZIKR

Translation: 2. “When (during Hajj) you leave Arafaat, remember Allah by Al-Masha’arul Haraam (the spot where Rasulullah ﷺ stopped at in Muzdalifah). Remember Him as He had guided you. Verily before this you were from those who were astray.” (Surah Baqarah - Aayah 198)

Allah as you remember your fathers, or with a more lively remembrance. There are men who say, “Our Rabb! Give us, (your bounties) in this world, but they will have no portion in the hereafter. There are men (also) who say, “Our Rabb! Give us good in this world and in the hereafter, and guard us from the punishment of the fire.” For them there will be allotted a share for what they have earned. Allah Ta’ala is swift at reckoning.” (Surah Baqarah - Aayah 200)

Note: It is related in a Hadith that the ‘Dua’ of three people are not rejected. It is surely accepted. (1) He who remembers Allah Ta’ala profusely. (2) An oppressed person. (3) A ruler who rules justly and does not oppress anyone.

created this in vain. Glory be to Thee! Save us from the punishment of Jahannam.” (Surah Aali I’mraan – Aayah 191)

Translation: 9. “Shaytaan wants only to incite enmity and hatred between you by means of intoxicating drinks and gambling, and turn you away from the remembrance of Allah Ta’ala and from Salaah. Will you then not abstain? (from these bad habits) (Surah Maaidah - Aayah 91)

Translation: 11) “And call unto Him, making your devotions purely for Him (only)”

Translation: (Surah A’araaf – Aayah 29)

Translation: 12. “Call unto your Rabb with humility and in secret. He does not like the transgressors. Do not do mischief in the earth after it has been set in order, and call onto Him with fear and hope. Surely the mercy of Allah Ta’ala is near unto the good doers.” (Suarh A’araaf - Aayah 55 & 56)

(Surah A’araaf - Aayah 180)

Translation: 15. “Only those are the (true) believers whose hearts feel a tremor when Allah is mentioned, and when the aayaat of Allah are recited to them, their Imaan is increased and they place their trust in their Rabb.” (Surah Anfaal – Aayah 2) (Thereafter mentioning the observance of Salaah by them it is stated) “They are the true believers and they shall enjoy dignified positions with their Rabb and forgiveness and a generous sustenance.” (Surah Anfaal – Aayah 4)

Translation: 16. “And He guides towards Himself all those who turn to Him in repentance. Those who have believed (in the oneness of Allah) and whose hearts find contentment in the remembrance of Allah. Verily in the remembrance of Allah do hearts find contentment” (Sura R’ad – Aayah 27-28)

Translation: 19. “Keep yourself patiently with those who call upon their Rabb morning and evening, seeking His pleasure; and let not your eyes overlook them, desiring the pomp of this worldly life; and do not obey those whose heart we have made heedless of our remembrance, and who follows his own lust and whose affairs (deeds) has been lost.” (Surah Kahf - Aayah 28)

Zakariyya; when he made dua to His Rabb secretly.” (Surah Maryam - Aayah 2 & 3)

Translation: 23. “Verily! I am Allah. There is no God besides me. So worship me and establish Salaah for my remembrance. Verily! The hour is surely coming. But I will keep it hidden, that every person may be rewarded for that which he strives.” (Surah Taahaa - Aayah 14 & 15)

Difficulty has afflicted me, and you are the most merciful of all those who show mercy.” (Surah Ambiyaa - Aayah 83)

Translation: 27. “And (remember) Zun-Noon, Yunus عَلَيْهِ السَّلَامُ when he went off in anger (displeased with his community) and imagined that we had no power over him; but he cried out in the darkness (of the whale) saying “There is no Lord besides you: you be glorified! Truly I have been of the wrong-doers.” (Surah Ambiyaa - Aayah 87)

My Rabb! Do not leave me single (childless), and You are the best of inheritors.” (Surah Ambiyaa - Aayah 89)

used to hasten in doing good deeds, and they cried to us in hope and in fear, and they used to humble themselves before us.” (Surah Ambiyaa - Aayah 90)

Translation: 31. (While talking to the unbelievers on the Day of Qiyaamah, they will be asked whether they remember). Lo! There was a party of My servants who said, “Our Rabb! We believe, therefore forgive us and have mercy on us, for You are the best of all those who show mercy. But you ridiculed them, until this caused you to forget Me, while you used to laugh at them. Verily I have rewarded them this day for their patience and they are indeed the ones who are successful. (Surah M’uminoon - Aayah 109-111))٣٢) رِجَالٌ لَا تُلْهِيْهِمْ تِجَارَةٌ وَلَا بَيْمٌ عَنْ ذِكْرِ اللهِ

(Surah Ankaboot - Aayah 45)

Translation: 34. (Those) who their sides forsake their beds and they make dua to their Rabb in fear and hope, and they spend from what we have bestowed on them. No person knows what is kept hidden for them as a reward for what they used to do.” (Surah Sajdah - Ayah 16 & 17)

Note: It is mentioned in a Hadith that the one who worshipped Allah Ta’ala in the last portion of the night gains the acceptance of Allah Ta’ala. If possible, you should remember Allah Ta’ala at this hour.

And glorify Him morning and evening.” (Surah A’hzaab – Aayah 41 & 42)

(the request).” (Surah Saaffaat Aayah 75)

Translation: 40. “Allah has revealed the most beautiful message of the Qur-aan, its parts resemble each other (in goodness and truth) (and) often repeated. The skins of those, who fear their Rabb, tremble (when they recite it or hear it), their skin and their hearts soften to the remembrance of Allah. That is the guidance of Allah. He guides with it whom He wills.” (Surah Zumar – Aayah 23)

only for Him even though the disbelievers may dislike it.” (Surah Mu’min – Aayah 14)

with him (the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ ) are hard against the disbelievers and ZIKR merciful among themselves. You will see them sometimes making ruku and sometimes making sajdah (worshiping Allah Ta’ala), seeking Allah Ta’ala’s bounty and His pleasure. Their mark on their faces are from the traces of making sajdah. This is their description in the Torah. Their description in the Injeel is like a plant that sprouts its shoots and strengthens it, after which it becomes thick and stands on its own stem, delighting the farmers. (In the same manner, the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ were weak in the beginning and then grew in strength and numbers day by day), so that the kuffaar may be enraged with (seeing) them. Allah Ta’ala has promised forgiveness and a grand reward for those who have Imaan and do good deeds.” (Surah Fatah – Aayah 29)

Note: Though the emphasis in these verses obviously is on the blessings occurring from ‘Ruku’ ‘Sujud’ and ‘Salaah’, but there is also an indication about the blessings associated with the second part of the Kalimah i.e. (Muhammadur-Rasulullah). Imaam Raazi رَحْمَةُ اللّٰهِ عَلَيْهِ has related that in the treaty of Hudaybiyya, on the refusal and insistence of the unbelievers not to write (Muhammad Rasulullah) and to substitute it with ‘Muhammad bin Abdullah’, Allah Ta’ala asserts that He Himself bears testimony to the Nubuwat of Nabi Muhammad ﷺ . When the sender personally confirms a particular person to be his messenger, then the rejection by any number of people does not matter. To confirm this testimony, Allah Ta’ala made the statement of ‘Muahmmadur Rasulullah’ (Muhammad (ﷺ ) is a messenger of Allah Ta’ala). There are other important subjects in these Aayaat as well. One of them relates to the glow on the face of a blessed person (Their marks on their foreheads from the traces of sajdah). It has been explained that a person who stays awake at night in Salaah, develops a glow on his face. Imaam Raazi رَحْمَةُ اللّٰهِ عَلَيْهِ considers it as an established fact that if two people keep awake at night, one spending it in sensual and idle pleasures and the other uses his time in reciting the Qur-aan Shareef, learning Deeni knowledge and offering Salaah; they will wake up with different facial expressions the next morning. The latter described above will show himself to be a different person because of his spiritual glow. That person who was involved in sensual pleasures and entertainment can never be like the one who spent the night in ibaadah. The third important thing that Imaam Maalik رَحْمَةُ اللّٰهِ عَلَيْهِ and a group of Ulama have established is ‘Kufr’ for those people who talk ill of the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ and bear hatred against them.

Translation: 47. “And when the (Friday) Salaah has been completed, then disperse in the land and seek the bounty of Allah Ta’ala, (with the permission to engage yourself in worldly pursuits but even then) and remember Allah Ta’ala a lot, so that you may be successful.” (Surah Jumu’ah – Aayah 10)

you from the remembrance of Allah Ta’ala. Those who do so, they are ZIKR the losers.” (These things will not last beyond the grave and the remembrance of Allah Ta’ala will prove useful in the Aakhirah). (Surah Munaafiqoon – Aayah 9)

ﷺ ) slip with their gazes when they hear the reminder (Qur-aan) and they say, ‘He is indeed insane.’” (Surah Qalam – Aayah 51)

Note: Using their eyes in this manner indicates their extreme enmity. Hadhrat Hasan Basri رَحْمَةُ اللّٰهِ عَلَيْهِ advises that if a person is affected with nazar (the evil eye) it will be beneficial to read this Aayah and blow on him.

stood up to supplicate / worship Him, they (the kuffaar) densely crowded around him. Say (to them, O Muhammad), I only worship my Rabb, and I do not ascribe anyone as His partner.” (Surah Jinn – Aayah 19 & 20)

Ta’ala should dominate) (Surah Muzzammil – Aayah 8)

Translation: 53. “Remember the name of your Rabb in the morning and the evening; and make sajdah to Him (perform Salaah) during the night, and glorify Him during the long portions of the night. Indeed! These people (the kuffaar) love the world, and put behind them (the remembrance of) a weighty day.” (Surah Dahr – Aayah 25-27)

SECTION 2 AHAADITH ON THE VIRTUES OF ‘ZIKR’

When the importance of zikr has been emphasized in so many aayaat of the Qur-aan Shareef, the number of Ahaadith on this subject will naturally be much more, because there are many books of Ahaadith, while the Qur-aan Shareef is one book with 30 chapters. The books of Ahaadith are many and each book contains a large number of Ahaadith. For example, the Bukhaari Shareef alone consists of 30 voluminous parts, and similarly Abu Dawood Shareef has 32 parts. There is no book of Hadith, which does not contain several Ahaadith on the subject of 'zikr', and it is, therefore impossible to quote all such Ahaadith in this small booklet. Of course, a single Aayah of the Qur-aan Shareef or a single Hadith is sufficient to move the faithful one to do good actions. On the other hand, a library full of books will be of no use to an unwilling ZIKR person to practice. He is like a donkey carrying a load of books on its back.

Hadith 1 - Allah Ta’ala Treats People according to their Expectations of Him عَنْ آبِي هُرَيْرَةَ رَضِىَ اللّهُ عَنْهُ قَالَ قَالَ النَّبِيُّ صَلّى اللّهُ عَلَيْهِ وَسَلّمَ :مَ: يَقُوْلُ اللّهُ تَعَالى :عَنْ آبِى هُرَيْرَةَ رَضِىَ اللّهُ عَنْهُ قَالَ قَالَ النَّبِيُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ: يَقُوْلُ اللّهُ تَعَالى انَا عِنْدَ ظَنّ عَبْدِي بِيْ وَانَا مَعَهُ اِذَا ذَكَرَنِي فَإِنْ ذَكَرَنِيْ فِيْ نَفْسِهِ ذَكَرْتُهُ فِيْ نَفْسِيْ وَانْ ذَكَرَنِي فِيْ مَلَإٍ ذَكَرْتُهُ فِيْ مَلَإٍ خَيْرٍ مِنْهُمْ وَانْ تَقَرَّبَ إِلَىَ بِشِبْرٍ تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا وَانْ تَقَرَبَ إِلَىّ ذِرَاعًا تَقَرَبْتُ إِلَيْهِ بَاعًا وَانْ آتَانِي يَمْشِئْ أتَيْتُهُ هَرْوَلَةً (صحيح البخارى ٧٤٠٥)

Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ narrated that Rasulullah ﷺ has said, “Allah Ta’ala says, ‘I treat my slaves according to his expectations from Me, and I am with him when he remembers Me. If he remembers Me in his heart, I remember him in My heart. If he remembers Me in a gathering, I remember him in a better and nobler gathering (i.e. the gathering of Malaaikah). If he comes closer to Me by one hand’s span, I go towards him a cubit’s length. If he comes toward Me by a cubit’s length, I go towards him an arm’s length, and if he walks towards Me, I run towards him.”

Note: There are several points mentioned in this Hadith. The first point is that Allah Ta’ala deals with man according to his expectations of Him. One should therefore always be hopeful of the mercy and benevolence of Allah Ta’ala. Never becomes despondent of His blessings. Certainly, we are extremely sinful and justly deserve punishment on account of our evil deeds, yet in no case should we feel despondent of the mercy of Allah Ta’ala, as He may perhaps totally forgive us out of His sheer grace and mercy.

Translation: "Verily Allah Ta’ala does not forgive the sin of shirk (i.e. that a partner be ascribed to Him) and forgives besides that whoever he wishes." (Surah An Nisaa - Aayah 48)

Allah Ta’ala may or may not forgive; that is why the ‘Ulama say that true Imaan lies in between hope (forgiveness of Allah Ta’ala) and fear (of His anger). Rasulullah ﷺ once visited a young Sahaabi (companion), who was in the throes of death and asked him about his condition. He replied, “O Messenger of Allah! I am hopeful of the mercy of Allah, yet I am afraid of my sins.” On this Rasulullah ﷺ said, “When the heart of a Muslim is filled with these two feelings of hope and fear, Allah Ta’ala fulfils his hopes and saves him from what he is afraid of.” It is mentioned in one Hadith that a Muslim regards his sin to be as dangerous as if he is sitting under a huge rock that is threatening to fall on him. On the other hand, a sinner regards his sin as insignificant as a fly which is easily scared off (i.e., he takes his sins very lightly). In short, one should be appropriately afraid of ones sins and remain hopeful of the mercy of Allah Ta’ala. Hadhrat Muaaz رَضِيَ اللّٰهُ عَنْهُ was martyred in a plague and in the moments before his death, he fainted many times. Whenever he regained consciousness for a moment, he would say, “O Allah! You know that I love You. By Your Honour and Glory, You know this very well.” When the moment of death came close, he said, “O Death! You are a welcomed guest but have come at a time when there is no food in the house.” Then he said, “O Allah! You know very well that I had always feared You and today I am dying hopeful of Your forgiveness. O Allah! I enjoyed life, not for digging canals and planting gardens, but in remaining thirsty in the hot weather and in undergoing hardships for the sake of Islam, and in taking part in the gatherings engaged in zikr in the company of the Ulama.” Some Ulama have written that “the fulfilment of expectations” promised by Allah Ta’ala in this Hadith is in its most general sense. It gives assurance not only in respect of forgiveness of ones sins, but also in respect of ones duas, health, wealth and safety, etc. For instance when a person makes dua to Allah Ta’ala and sincerely believes that Allah Ta’ala shall accept his dua, then his dua is definitely accepted, but if he has doubt (that Allah Ta’ala would not accept his dua), it would not be accepted. In another Hadith it is stated that the dua of a person is answered as long as he does not say: “My duas do not get answered.” The same applies to all matters relating to health, prosperity, etc. According to one Hadith, if a person experiences hunger and he discloses it to people, he ZIKR will not be relieved of his poverty, but if he shows total submission to Allah Ta’ala, who is most Gracious, and begs only from Him, his condition may soon change for the better. However, having hope and good expectations from Allah Ta’ala is one thing, and being over-confident and bold of His help and forgiveness is another thing. Allah Ta’ala has warned us against such an attitude in several Aayaat of the Qur-aan Shareef;

Translation: “Let not the deceiver (shaytaan) deceive you in regard to Allah Ta’ala.” (Surah Luqmaan – Aayah 33)

i.e. one should not be misled by shaytaan to commit sins just because Allah Ta’ala is the most Merciful and the Forgiver of sins. There is another Aayah,

Translation: “Does He have knowledge of the Unseen, or has he made a pact with the (Allah who is most) Merciful. No! Never.” (Surah Maryam – Aayah 78)

The second point in this Hadith is, “Whenever a slave of Mine remembers Me, I am with him.” In another Hadith, it is stated, “So long as one’s lips move in My remembrance, I remain with him.” i.e. Allah Ta’ala bestows His special care and mercy on him during all this time. The third point is that Allah Ta’ala mentions him favorably to the Malaaikah, which signifies the value of zikr. Firstly, this is because Allah Ta’ala created man such that, naturally he is liable to be good as well as to go astray. (Refer to Hadith No.8). Obedience on his part therefore deserves special appreciation. Secondly, at the time of the creation of Hadhrat Aadam عَلَيْهِ السَّلَامُ , the Malaaikah (who have no inclination for doing evil) objected, that why is such a creation being created who would cause blood-shed and chaos in the world, while we (the Malaaikah) are always engaged in the praise and glorification of Allah Ta’ala. Thirdly, man’s worship of Allah Ta’ala and submission to His will is more admirable than that of the Malaaikah, because he worships Allah Ta’ala because of his belief in the ghaib (unseen) whilst ZIKR the Malaaikah witness and see all aspects of the unseen. It is to this fact that Allah Ta’ala refers to in the Hadith-e-Qudsi: “If man had only seen Jannah and Jahannam one can well imagine how he would have worshipped Allah Ta’ala.” It is for this reason that Allah Ta’ala praises the noble deeds of those who worship and glorify Him without seeing Him. The fourth point contained in the above mentioned Hadith is that when man turns his attention to Allah Ta’ala, the mercy and kindness of Allah Ta’ala descend upon him even more. “Getting near” and “running” signify a great and immediate increase in His blessings and mercy upon the person. Thus, it is up to a person, if he wants to enjoy more kindness and favours from Allah Ta’ala, he should increase his devotion and Ibaadah to Him. The fifth point in the above mentioned Hadith is that the Malaaikah have been mentioned to be superior to man, whilst it is commonly known that man is the best creation of Allah Ta’ala. One reason for this has already been explained in the translation (of the Hadith), that the Malaaikah are superior because they are sinless and do not commit sins. Secondly, they are superior because in general they are better than the majority of men, including even the majority of the Muslims. However, some special believers like the Ambiyaa عَلَيْهِمُ السَّلَامُ are superior to the Malaaikah. Besides these, there are other explanations as well, which are not mentioned in order to prevent the discussion from getting too long.

Hadith 2 – Keeping the Tongue Busy with Zikrullah عَنْ عَبْدِ اللّٰهِ بْنِ بُسْرِ رَضِىَ اللّهُ عَنْهُ أنَّ رَجُلًا قَالَ :عَبْدِ اللّٰهِ بْنِ بُسْرِ رَضِىَ اللّٰهُ عَنْهُ انَ رَجُلاً قَالَ: يَا رَسُوْلَ اللّٰهِ اِنَّ شَرَابِعَ الْإِسْلَامِ قَدْ كَثُرَتْ عَلَى فَٱخْبِرْنِيْ بِشَءٍ اسْتَنُ بِهِ قَالَ: لَا يَزَالْ لِسَانُكَ رَطْبًا مِيِنْ ذِكْرِ اللّهِ

Abdullah ibnu Busr رَضِيَ اللّٰهُ عَنْهُ narrates that a Sahaabi said, “O, Rasulullah ﷺ , I know that the commandments of the Shariah are many, but of these tell me one that I may diligently practice on.” Rasulullah ﷺ , replied, “Keep your tongue always moist (i.e.

busy) with the zikr of Allah.”

According to another Hadith, Hadhrat Mu’aaz رَضِيَ اللّٰهُ عَنْهُ said, “At the time of my departure from Rasulullah ﷺ , I asked him to advise me of such an action which is most pleasing to Allah Ta’ala, whereupon he replied, ‘Death should come to you in such a condition that your tongue is busy with the zikr of Allah Ta’ala.’”

Note: By “my departure”, Hadhrat Mu'aaz رَضِيَ اللّٰهُ عَنْهُ refers to the occasion when he was appointed by Rasulullah ﷺ as the governor of Yemen and sent there to teach and propagate Islam. It was at the time of his departure that Rasulullah ﷺ had given him some parting advices. By saying that, “the commandments of Shariah are many”, the Sahaabi رَضِيَ اللّٰهُ عَنْهُ had meant that although it is necessary to fulfill every commandment, it is difficult to specialize and attain perfection in every aspect. He, therefore, wanted Rasulullah ﷺ to recommend something to him which was of over-riding importance that he may hold fast onto, and practice at all times and in all conditions, whether sitting, standing or walking. According to another Hadith, a person who possesses the following four things is truly blessed, from the worldly as well as Deeni point of view:

4. A wife who does not betray her husband’s trust in respect of her chastity and his wealth. (This means, that she does not engage in any shameless activities). The expression, “moist tongue” according to most Ulama means making zikr abundantly. Even in our general speech if someone praises another person excessively it said (in Urdu)

Translation: “His tongue is moist in the praise of that person.” But in my (i.e. the author’s) humble opinion it can have another meaning as well. It is always very sweet and pleasant to talk of one’s beloved as is the common feeling and experience of every lover. On this basis, the ZIKR phrase “moist tongue” would therefore mean that one should take with love the name of Allah Ta’ala, so as to feel the beloved’s sweetness in the mouth. I have observed many times that when some of my elders make zikr aloud, the sweetness enjoyed by them is transmitted to the listeners in such a way that their mouths also taste the sweetness and they also share in the enjoyment of the zikr. This is possible only where there is a genuine desire for zikr, and the tongue is accustomed to excessive zikr. It is stated in one Hadith that the sign of one’s love for Allah Ta’ala lies in one’s love for the zikr of Allah Ta’ala, and, in the same way, the proof for one’s enmity for Allah Ta’ala lies in one’s dislike for the zikr of Allah Ta’ala. Hadhrat Abu Darda رَضِيَ اللّٰهُ عَنْهُ said that those who keep their tongues moist with the zikr of Allah Ta’ala will enter Jannah laughing.

Translation: Hadith 3 – Zikr, the Best of all Deeds عَنْ آبِى الدَّرْدَاءِ رَضِىَ اللّهُ عَنْهُ قَالَ قَالَ النَّبِيُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ :منْ آبِى الدَّرْدَاءِ رَضِىَ اللّهُ عَنْهُ قَالَ قَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: الَا انَبِتُكُمْ بِخَيْرِ ٱعْمَالِكُمْ وَازْكَاهَا عِنْدَ مَلِيْكِكُمْ وَارْفَعِهَا فِيْ دَرَجَاتِكُمْ وَخَيْرٌ لَكُمْ مِنْ اِنْفَاقِ الذَّهَبِ وَالْوَرِقِ وَخَيْرٌ لَكُمْ مِنْ انْ تَلْقَوْا عَدُوَّكُمْ فَتَضْرِبُوْا ٱعْنَاقَهُمْ وَيَضْرِبُوْا اعْنَاقَكُمْ قَالُوًا: بَلى قَالَ: ذِكْرُ اللّهِ تَعَالى (سُنَنُ التِّرْمِذِيِّ)

Translation:

Translation: Hadhrat Abu Darda رَضِيَ اللّٰهُ عَنْهُ narrates that Rasulullah ﷺ once said to the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ , “Shall I tell you of something that is the best of all deeds, it is the best act of piety in the eyes of your Rabb, it will elevate your status in the hereafter, and carry more virtue than spending gold and silver in the service of Allah Ta’ala or taking part in jihaad and slaying or being slain in the path of Allah Ta’ala. The Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ said, “Please do inform us”. Rasulullah ﷺ replied, “It is the zikr of Allah Ta’ala.”

Note: This Hadith is general. Otherwise, at times, due to specific needs and emergencies, sadaqah (charity) and jihaad (fighting in the path of Allah Ta’ala), etc., become more desirable as mentioned in other Ahaadith. These acts are given superiority on specific occasions; however, the zikr of Allah Ta’ala is for all times and therefore generally more important and virtuous.

According to another Hadith, Rasulullah ﷺ is reported to have said, “For everything there is a purifier or a cleanser. (For example, soap is used for cleaning the body and clothes, while a furnace is used for cleaning iron, etc.). The zikr of Allah Ta’ala cleanses and purifies the heart. There is nothing more effective in protecting a person from the punishment of Allah Ta’ala than zikrullah.” This Hadith describes zikr as the purifier of the heart, and as such it also establishes the superiority of zikr over all other actions, because the value of every act of worship depends upon ikhlaas (sincerity of the intention), which in turn depends on the purity of the heart. Therefore, according to some Sufis, the zikr referred to in this Hadith refers to the zikr of the heart as against to the zikr of the tongue. By the zikr of the heart, they mean that the heart always remains conscious of Allah Ta’ala, and is always in communication with Allah Ta’ala. This condition is undoubtedly superior to all kinds of ibaadah because, when this state is achieved, then it is not possible to leave out any good act. All our limbs and faculties, external and internal, are under the command of the heart. When the heart is attached to something, all the limbs and faculties follow (in submission). The conduct of true lovers bear ample testimony to this fact. There are many more Ahaadith that describe the superiority of zikr over all other actions.

Somebody enquired from Hadhrat Salmaan رَضِيَ اللّٰهُ عَنْهُ as to what action of man is most virtuous. He replied, “Have you not read in the Qur-aan Shareef,

Translation: ‘Certainly the zikr of Allah is the greatest’” (Surah Ankaboot - Aayah 45)

Hadhrat Salmaan رَضِيَ اللّٰهُ عَنْهُ is referring to the first aayat of Para/Juz twenty one of the Qur-aan Shareef. The author of Majaalisul Abraar, whilst commenting on this Hadith, has written that the zikr of Allah Ta’ala is described to be superior to sadaqah, jihaad, and all other forms of ibaadah (worship) because zikrullah (Allah consciousness) is the ultimate objective and all other types of ibaadaat are manifestations of this.

Zikr is of two types: One is done with the tongue and one is done ZIKR with the heart. Zikr with the heart is more virtuous than zikr done by the tongue. This refers to muraqaabah (meditation) and contemplation. This is meant in the Hadith which states that muraqabah (meditation) for one moment is better than ibaadah (worship) for seventy years. This Hadith is reported in ‘Musnad-e-Ahmad’. Hadhrat Sahal رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said, “The reward of the zikr of Allah Ta’ala is 700 000 times more than spending wealth in the path of Allah Ta’ala.” From the above discussion it becomes evident that jihaad and sadaqah, etc., assume more importance and become more virtuous due to the need of the hour. The Ahaadith which describe their superiority are therefore understandable in such situations. For instance, it is mentioned in one Hadith that standing up for a short while in the path of Allah Ta’ala is more valuable than offering Salaah at home for seventy years. Although Salaah is unanimously known to be the best form of ibaadah, yet taking part in jihaad at the time of being overwhelmed by the kuffaar (disbelievers) carries far greater reward.

Hadith 4 - The one who makes zikr in his soft bed will enter Jannah عَنْ ابِى سَعِيْدِهِ الخُدْرِىَ رَضِىَ اللّهُ عَنْهُ انَّ رَسُوْلَ اللّٰهِ صَلَّى اللّهُ عَلَيْهِ وَسَلّمَ قَالَ :

Translation: Hadhrat Abu Saeed Khudri رَضِيَ اللّٰهُ عَنْهُ narrates that Rasulullah ﷺ said, “There are many a people who make the zikr of Allah Ta’ala, while lying comfortably in their soft beds, and for this, they will be rewarded with the highest positions in Jannah by Allah Ta’ala.”

Note: Generally, the greater the sufferings and hardships one undergoes in the path of Allah Ta’ala, the higher will be his status in the hereafter. But the zikr of Allah Ta’ala is such a blessed act that even if it is done in soft beds in this world, it will bring high rewards and elevated positions in the Aakhirah. Rasulullah ﷺ has said, “If you keep yourselves busy in zikr all the time, the Malaaikah will shake hands with you in your beds as well as on the road.” Once, Rasulullah ﷺ said, “The mufarrideen have gone far ahead.” “Who are the mufarrideen?” enquired the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ . Rasulullah ﷺ replied, “Those who are extremely devoted to the zikr of Allah Ta’ala.” On the basis of this Hadith the Sufis have mentioned that the kings and rulers should be encouraged to make the zikr of Allah Ta’ala. They can also attain a lofty rank in the Aakhirah by making zikr. Hadhrat Abu Darda رَضِيَ اللّٰهُ عَنْهُ says, “Glorify Allah Ta’ala by making His zikr during the time of prosperity and happiness. It will help you in times of distress and trouble.” Hadhrat Salmaan Faarsi رَضِيَ اللّٰهُ عَنْهُ said, “If a person remembers Allah Ta’ala in times of peace, pleasure and prosperity, then whenever he is in trouble and difficulty, the Malaaikah recognize the voice of this helpless servant and intercede before Allah Ta’ala (for his forgiveness). But if one does not remember Allah Ta’ala in his time of pleasure and happiness and then pleads for help at the time of difficulty, the Malaaikah find his voice to be quite unfamiliar and therefore do not intercede for him.”

Hadhrat Ibnu Abbaas رَضِيَ اللّٰهُ عَنْهُمَا said, “Jannah has eight gates, one of which is exclusively reserved for those who are engaged in zikr.” It is said in one Hadith, “A person who makes the zikr of Allah Ta’ala in abundance is safe from hypocrisy (nifaaq),” and according to another Hadith, “He is loved by Allah Ta’ala.” Once, during his return journey to Madinah Munawwarah, Rasulullah ﷺ said, “Where are those who have gone ahead?” The Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ replied, “The fast travelers have gone ahead.” Rasulullah ﷺ then said, “Those who have gone ahead are those who remain constantly absorbed in the zikr of Allah Ta’ala. Whoever desires to enjoy himself in Jannah should make the zikr of Allah Ta’ala excessively.”

Hadith 5 – The one who makes the Zikr of Allah Ta’ala is like a Living Person عَنْ آبِئْ مُوْسٰى رَضِىَ اللّهُ عَنْهُ قَالَ قَال النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ :مَ: مَثَلُ الَّذِيْ يَذْكُرُ

Translation: Hadhrat Abu Musa عَلَيْهِ السَّلَامُ narrates that Rasulullah ﷺ said, “The example of a person who makes the zikr of Allah Ta’ala and the one who does not make the zikr of Allah Ta’ala is like the example of the living and the dead. (The one who makes zikr is like a living person and the one who does not make zikr is like a dead person).”

Note: Every person loves life and fears death. Rasulullah ﷺ has mentioned that the one who does not make the zikr of Allah Ta’ala, though bodily alive, is spiritually dead and his life is worthless.

Translation: بادوست وصالى وارد

Translation: مراست زنده آنست

Translation: “(The lover says) My life (of loneliness) is no life; his is the life who lives in contact with the beloved.”

Some Ulama have said that the example refers to the condition of the heart. The one that remembers Allah Ta’ala, his heart is really alive, while the one that does not, his heart dies. Some Ulama say that the contrast is in respect of gain and loss. A man who harasses a zaakir is like one harassing a living being who can take revenge for this harassment. While one who ill-treats a neglectful person is like the one who ill-treats a dead body, which cannot avenge for itself. Some Sufis say that the Hadith refers to the eternal life of the zaakireen. Those who glorify Allah Ta’ala constantly with sincerity never really die, but instead remain spiritually alive even after leaving this world (and going to the aalame barzakh). The zaakireen also enjoy a special life after death, like the martyrs, mentioned in a Aayah of the Qur-aan Shareef:

Translation: “Nay, they are alive and they are sustained by their Rabb” (Surah Aale I’mraan – Aayah 169)

Hakeem Tirmizi رَحْمَةُ اللّٰهِ عَلَيْهِ writes, “Zikr of Allah Ta’ala moistens the heart and softens it.” A heart that is devoid of zikr becomes ZIKR dry and hard, due to the excessive heat of lust and base desires. All parts of the body likewise become stiff and cannot bend to the command of Allah Ta’ala. If you force them to bend, they break, like a dry piece of wood which can only be used as firewood.

Hadith 6 - Zikr of Allah Ta’ala is Greater than distributing Charity عَنْ ابِئْ مُوْسٰى رَضِىَ اللّٰهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ :وِسى رَضِىَ اللّهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ: لَوْ انَّ رَجُلًا فِي حِجْرِهِ دَرَاهِمُ يَقْسِمُهَا وَاخَرُ يَذْكُرُ اللّهَ كَانَ الذَّاكِرُ لِلَهِ ٱفْضَلَ (اخرجه الطيرانى فى الاوسط )

Translation: Hadhrat Abu Musa عَلَيْهِ السَّلَامُ narrates that Rasulullah ﷺ has said, “If a person has lots of wealth and distributes it amongst the needy, whilst another person is only busy with the zikr of Allah Ta’ala, the latter, who is engaged in zikr, is the better of the two.”

Note: Spending in the path of Allah Ta’ala is of great virtue, but the zikr of Allah Ta’ala is even more virtuous. How fortunate are those wealthy people who spend for the pleasure of Allah Ta’ala, whilst also remaining devoted to His zikr.

According to one Hadith, Allah Ta’ala also distributes sadaqah every day, i.e. He showers His favours on the people and everybody gets what he deserves. The most fortunate is that person who is favoured with the tawfeeq (ability given by Allah Ta’ala) to make His zikr. People who are engaged in different occupations, such as trade, farming or other employment, should spare some time for zikr every day and earn these great rewards. It is not difficult to devote an hour or two out of twenty four hours in the day, for this noble purpose. A lot of our time is wasted in useless pursuits. What difficulty would it entail to take out some time for this beneficial work? In another Hadith, Rasulullah ﷺ is reported to have said, “The wisest of all people are those who keep track of time, with the help of the sun, the moon, the stars, and the shadows, to make their zikr regularly.” Although nowadays we can determine time with the help of watches, we should still be able to work out the time with the help of these means and agents so that no time gets wasted in case the watch stops or is out of order. In another Hadith, it is stated that the piece of ground till the depths of the earth where zikr is made takes pride over other parts of the earth.

Hadith 7 - Regret over the Time spent without making Zikr عَنْ مُعَاذِ بْنِ جَبَلٍ رَضِىَ اللّٰهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ :مَعَاذِ بُنِ جَبَلِ رَضِىَ اللّهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ: لَيْسَ يَتَحَسّرُ اهْلُ الْجَنَّةِ إِلَّا عَلَى سَاعَةٍ مَرَّتْ بِهِمْ لَمْ يَذْكُرُوا اللهَ تَعَالى فِيْهَا

Translation: Hadhrat Muaaz bin Jabal رَضِيَ اللّٰهُ عَنْهُ narrates that Rasulullah ﷺ said, “Those who are admitted into Jannah will not regret anything of this world, except that moment spent without making zikr.”

Note: After the people of Jannah enter Jannah, they will see the great rewards (as large as mountains) for remembering Allah Ta’ala just once. This will make them feel extremely sad over their loss for the time spent without making zikr. This can be well imagined. In this world, there are such blessed people who would not enjoy this life if it were spent without the zikr of Allah Ta’ala.

Hafiz Ibn Hajar رَحْمَةُ اللّٰهِ عَلَيْهِ writes in his book “Munabbihaat” that Yahya bin Mu’aaz Raazi رَحْمَةُ اللّٰهِ عَلَيْهِ used to say in his dua:

Translation: O Allah! The night is no good unless spent in talking with You, the day is no good unless spent in worshipping You. This life is no good without Your zikr, the next life will be no good without forgiveness from You and Jannah will not be enjoyable without seeing You.

Translation: Hadhrat Sirri Saqati رَحْمَةُ اللّٰهِ عَلَيْهِ says, “I saw Ali Jurjani رَحْمَةُ اللّٰهِ عَلَيْهِ swallowing plain barley flour. I asked him, ‘Why are you swallowing this plain barley flour?’ He told me that he had compared the time taken in chewing bread and in eating plain barley ZIKR flour. Eating bread took so much longer that in that time one could say “Subhanallah” seventy times. Therefore, he had not eaten bread for forty years, and had lived on swallowing barley flour.” It is said about Mansoor bin Mu’tamir رَحْمَةُ اللّٰهِ عَلَيْهِ that he never spoke to anybody after Isha Salaah for forty years. Similarly, it is said about Rabee’ bin Haysam رَحْمَةُ اللّٰهِ عَلَيْهِ that it was his practice for twenty years that he noted down what he spoke during the day, and would check at night whether that talk was necessary or not.

Hadith 8 – Malaaikah surround those making Zikr

Translation:

Translation: Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ and Hadhrat Abu Saeed Al-Khudri رَضِيَ اللّٰهُ عَنْهُ both bore testimony to having heard from Rasulullah ﷺ that the gathering engaged in zikr of Allah Ta’ala is surrounded by Malaaikah on all sides. The grace of Allah Ta’ala and sakeenah (peace and tranquility) descend upon them and Allah Ta’ala speaks about them (boastfully) to His Malaaikah.

Translation: Hadhrat Abu Zar رَضِيَ اللّٰهُ عَنْهُ related that Rasulullah ﷺ had said to him, “I advise you to fear Allah Ta’ala as this is the root (i.e. foundation) of all virtues. Remain engaged in the recitation of the Qur-aan Shareef and in the zikr of Allah Ta’ala, you will be remembered in the Heavens and it will be a light (noor) in this world. Keep silent most of the time, so that you speak nothing but good, as this will keep shaytaan away from you and make it easy for you to perform your religious duties. Abstain from too much of laughter, because excessive laughter kills the heart and removes the spiritual glow from the face. Always take part in Jihaad as this is the Rahbaaniyat (a sign of piety and isolating oneself from the world to seek Allah Ta’ala) for my Ummah. Love the poor and keep their company, compare what you have with people who are lower than you in rank and never look up to those higher than you, otherwise you will forget the bounties of Allah Ta’ala and become ungrateful to Him. Be diligent in maintaining good ties with your relatives even-though they may try to break them. Do not hesitate to speak the truth, though it may be bitter for others. In matters concerning Allah Ta’ala (i.e. laws of shariah) do not be bothered by the adverse criticism. Let your focus on your own faults prevent you from finding faults in others. Do not get angry at others for the shortcomings that you suffer from. O Abu Zar! There is no wisdom better than farsightedness. Abstinence from what is haraam (the unlawful) is the best act of piety and good manners is a sign of true nobility.”

Note: The word ‘sakeenah’ according to various Ulama means tranquility and peace, as well as the special mercy of Allah Ta’ala, as explained briefly in my book Fazaail-e-Qur-aan. Imam Nawawi رَحْمَةُ اللّٰهِ عَلَيْهِ states that sakeenah is a special favour consisting of tranquility, mercy, etc. and is brought down from the Heavens by the Malaaikah. This appreciation, in the presence of the Malaaikah, from Allah Ta’ala for those engaged in zikr is for two reasons: Firstly, it is because the Malaaikah had objected and commented at the time of the creation of Hadhrat Aadam عَلَيْهِ السَّلَامُ , that man would commit mischief in the world (as mentioned under the first Hadith). Secondly, it is because although the Malaaikah are always engaged in Salaah, submission and obedience to Allah Ta’ala, they do not think of sin at all, whereas man has the ability of obedience as well as of committing sin. He is surrounded by things that lead him to negligence and disobedience and has desires and lust within him. Therefore, Salaah, submission and abstinence from sin, despite all his obstacles, are more praiseworthy and commendable on his part. In one Hadith, it is mentioned that, when Allah Ta’ala created Jannah, he told Hadhrat Jibra-eel عَلَيْهِ السَّلَامُ to go and visit it. On his return from Jannah, he reported, “O Allah! By Your Greatness, whoever comes to know of it, will do his best to enter it,” i.e. its pleasures, comforts, enjoyments and blessings are so great that anybody who believes in it will strive his utmost to enter it. Allah Ta’ala then covered Jannah with hardships and difficulties. He has made it compulsory to offer Salaah, observe fasts, take part in jihaad, go for Haj, etc. for those who will enter it. Allah Ta’ala then sent Hadhrat Jibra-eel عَلَيْهِ السَّلَامُ to visit it again. He then said, “O Allah! I fear that hardly anybody will be able to enter it.”

Similarly, after creating Jahannam, Allah Ta’ala ordered Hadhrat Jibra-eel عَلَيْهِ السَّلَامُ to visit it. After witnessing the punishments, horrors, afflictions and tortures of Jahannam, he submitted, “I swear by Your Greatness that one who comes to know of the conditions in Jahannam will never go near it.” Then Allah Ta’ala covered Jahannam with acts of indulging in sin, such as adultery, drinking of wine, cruelty, disregard of the Divine commandments, etc. and then asked Hadhrat Jibra-eel عَلَيْهِ السَّلَامُ to visit it again. He saw it and submitted, “O Allah! I fear that hardly anybody will be able to escape it.” It is for this reason that, when a person obeys Allah Ta’ala and abstains from sins, he becomes praiseworthy in the sight of Allah Ta’ala and therefore Allah Ta’ala expresses His pleasure regarding him. The Malaaikah who are mentioned in this Hadith and in so many other similar Ahaadith belong to a special group who are duty-bound to visit the places and attend the gathering where people are engaged in zikr. This is supported by another Hadith wherein it is stated that there is a special group of Malaaikah who are delegated especially for this purpose that when and wherever they hear the zikr of Allah Ta’ala being recited, they flock and gather to that place and listen. It is mentioned in another Hadith that a group of Malaaikah traverse the earth and at whichever place they hear the zikr of Allah Ta’ala, they call their companions saying, “This is the place you have been searching for.” Then all the Malaaikah gather, layer upon layer (group upon group) until they reach the sky as it will be mentioned in Chapter three, section two under Hadith number fourteen.

Hadith 9 – Allah Ta’ala boasts to the Malaaikah about those who make Zikr

Translation:

Translation: “Hadhrat Muaawiyah رَضِيَ اللّٰهُ عَنْهُ narrates that once Rasulullah ﷺ went to a group of Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ and said to them, “Why are you sitting here?” They replied, “We are engaged in the zikr of Allah Ta’ala, and are glorifying Him for His extreme kindness to us in that He has blessed us with the wealth of Islam. This is indeed a great favour of Allah Ta’ala upon us.” Rasulullah ﷺ said, “By Allah, Are you here only for this reason?” “By Allah!” replied the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ , “We are sitting here only for this reason.” Rasulullah ﷺ then said, “I did not ask you to take an oath due to any doubt or negative thought, but because Jibra-eel عَلَيْهِ السَّلَامُ came to me and informed me just now that Allah Ta’ala was boasting about you before the Malaaikah.”

Note: Rasulullah ﷺ was making an enquiry on oath simply to find out whether there was any other special reason, besides zikr, which may have been the cause of Allah Ta’ala being proud of them. It became clear that it was only because of the zikr of Allah Ta’ala that He was proud of them. How fortunate were those people whose ibaadah was accepted, and the news of the recognition of the zikr of Allah Ta’ala on their part was revealed to them in this very earthly life through Rasulullah ﷺ . Certainly, their magnificent deeds deserved this kind of appreciation. Their feats and achievements are briefly described in my book named ‘Hikaayaat-e-Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ ’, (i.e. ‘The Stories of Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ ’). Mulla Ali Qari رَحْمَةُ اللّٰهِ عَلَيْهِ interprets the pride on the part of Allah Ta’ala to mean that He wants the Malaaikah to realise that despite the fact that these humans are filled with temptations; shaytaan is on their backs; the world is chasing them; they have desires and worldly needs; despite all this, they are engaged in making the zikr of Allah Ta’ala. All these distractions cannot prevent them from making zikr, so therefore, the zikr and glorifications of the Malaaikah in the absence of any such temptations and distractions is comparatively insignificant.

Hadith 10 – Allah Ta’ala forgives those who assemble for His Zikr عَنْ انَسِ بُنِ مَالِكِ رَضِىَ اللّٰهُ عَنْهُ عَنْ رَسُوْلِ اللّٰهِ صَلّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ :ل: مَا مِنْ

Translation: Hadhrat Anas رَضِيَ اللّٰهُ عَنْهُ reported that Rasulullah ﷺ had said, “When people assemble for the zikr of Allah Ta’ala with the sole purpose of earning His pleasure, an Angle proclaims from the sky, ‘You people have been forgiven, your sins have been replaced by virtues.’”

On the opposite end, in another Hadith (narrated by Hadhrat Abdullah ibnu Mughaffal رَضِيَ اللّٰهُ عَنْهُ ), it is mentioned: “A gathering devoid of the zikr of Allah Ta’ala would be the cause of disappointment and sorrow on the Day of Qiyaamah.”

Note: It means that the participants of such a gathering will regret that they earned no blessings and wasted their time and perhaps it led them to afflictions. In another Hadith, it is stated that the members of a gathering devoid of the zikr of Allah Ta’ala and durood on Rasulullah ﷺ are like those who get up from the dead body of an ass.

It is mentioned in another Hadith that, by reciting the following dua at the end of a gathering, then the sins committed (unintentionally) in that gathering will be forgiven:

Translation: “Glory be to Allah with all kinds of praises. Glory be to You, O Allah! with all Your Praise; I stand witness that there is no one to be worshipped except You. I seek Your forgiveness and turn (for mercy) to You.”

It is narrated in another Hadith that any gathering devoid of the zikr of Allah Ta’ala and durood upon Rasulullah ﷺ will be a cause of regret and loss on the day of Qiyaamah. Then, out of His sheer mercy,

Allah Ta’ala may grant forgiveness, or He may demand an explanation ZIKR and punish. It is stated in another Hadith, “Do proper justice to a gathering by remembering Allah Ta’ala profusely, show the way to a traveler (when necessary), and keep your gazes lowered or close them (when you come across something that is forbidden to see). Hadhrat Ali (karamallaahu wajhahu) said, “Whosoever desires that his reward be weighed on the Day of Qiyaamah in a large scale (i.e. his reward should be very big, as only weighty things and not the small things are weighed in big scales), should recite the following dua at the end of a meeting:

Translation: (Glory) to Your Rabb, the Rabb of Honour and Power. (He is free) from what they ascribe (to Him). And peace be on the messengers, and Praise to Allah, the Rabb and Sustainer of the Worlds. (Surah Saaffaat - Aayah 180 -182)

The above Hadith also includes glad tidings that sins will be replaced by virtues. Even in the Qur-aan Shareef, at the end of surah Furqaan, Allah Ta’ala mentions the good qualities of the Muslims and says:

Translation: “These people are such that Allah Ta’ala will change their evil deeds to good deeds and Allah Ta’ala is ever forgiving and most merciful.” (Surah Furqaan - Aayah 70)

The following are some comments made by the commentators on this Aayah:

(in the account). No sin being left behind (in the account) is in itself a big change.

that their habits change from bad things to good things.

This requires some explanation. Habits once formed become second nature, which do not change. The Persian proverb “A mountain can move, but not the habit” refers to this fact. This proverb is also deduced from another Hadith, “If you hear that a mountain has moved from one place to another, you could accept this possibility, but do not believe if you are told that the habits of somebody have changed.” This Hadith implies that the changing of a habit is more unlikely than a mountain moving from its place. The question then arises what is meant when it is said that the Sufis and religious teachers reform the behavior of their followers. The answer is that habits do not change, but the form and application of the habit changes. For instance, if a man’s temperament is such that he is prone to anger, then for the mashaaikh to remove this quality of anger through training and discipline would be difficult. They would reform him in such a way that, previously his anger had led him to show pride and injustice. It will now be directed against the breaking of the commandments of Allah Ta’ala. At one time, Hadhrat Umar رَضِيَ اللّٰهُ عَنْهُ had left no stone unturned in causing harm to the Muslims, but after embracing Islam and remaining in the company of Rasulullah ﷺ , he became equally hard on the kuffaar and transgressors. The same is the case with other aspects of one’s conduct and character. This clarification leads us to the conclusion that Allah Ta’ala shifts the direction of the conduct of such people from vices to virtues.

5. If Allah Ta’ala is pleased with the good deeds of someone and then through His sheer benevolence grants him virtues equal to his sins. Nobody can question His authority. He is the Rabb, He is the King, He is all powerful and His mercy is boundless. Who can close the door of His forgiveness? Who can stop His bounties? He gives everything from His treasures. He will show His power and unlimited forgiveness on the Day of Qiyaamah. Various ways of reckoning on the Day of Qiyaamah are described in the Ahaadith. It is briefly given in the book, Bahjatun Nufoos. It is mentioned that reckoning will be conducted in different ways. Some people ZIKR will be examined in secret under the cover of the Mercy of Allah Ta’ala. Their sins will be described to them and they will be reminded of the occasion when each sin was committed. There will be no alternative for them but to confess to all their sins. Due to the abundance of his sins, he will think that he is doomed. Then Allah Ta’ala will say, “I had covered your sins during the worldly life and now I have covered them and also forgive them all.” When such a person, along with others like him, will return from the place of reckoning, the people will see him and exclaim, “What a blessed person. He never committed any sin.” This is because they will have no knowledge of his sins. Similarly, in another instance of reckoning, the people will have minor as well as major sins to their account. Allah Ta’ala will order that their minor sins be converted into good deeds at which they (in order to get more virtues) will exclaim that many of their other sins are not mentioned. Similarly other types of reckoning are also mentioned in the Ahaadith. An anecdote is mentioned in one Hadith, wherein Rasulullah ﷺ is reported to have said, “I will recognise the last person who will be transferred from Jahannam into Jannah. He will be called for and the Malaaikah will be commanded that his major sins should not be mentioned and that only his minor sins should be read out to him and he should be asked to give an explanation for them. This trial will start and his sins will be described to him with the time and place where they were committed. How can he deny them? He will confess to them all. Allah Ta’ala will then order that for every sin he must be given a virtue (good deed). At this, the man will hastily say, “There are still many sins that have not been mentioned so far.” While narrating this part of the story, even Rasulullah ﷺ laughed. It is necessary to mention over here that regarding the last person to come out of Jahannam has been mentioned in many different Ahaadith but there is no contradiction in this. If a large group of people come out from Jahannam, then too each person that comes out will be regarded as the last person to emerge. And the one who comes out almost at the end is also regarded as coming out last. It could also mean those specific groups that will emerge last from Jahannam.

The main point contained in this Hadith is that of ikhlaas (i.e. doing ZIKR things only for the pleasure of Allah Ta’ala). That ikhlaas which is the pre-requisite for all good deeds is found in several other Ahaadith. In fact, the acceptance by Allah Ta’ala depends only on ikhlaas. Every deed will be evaluated according to the degree of ikhlaas involved therein. According to the Sufis, ikhlaas on one’s part requires that one’s words and actions should always be compliant and in conformity. A Hadith will be discussed later which says that ikhlaas is that quality which prevents one from committing sins.

Two incidents of Ikhlaas 1. The cruel king who forgives a man who destroys the consignment of wine A story of a cruel king who was notorious for his tyranny and cruelty is related in the book ‘Bahjatun Nufoos’. Once, a large consignment of wine was being brought for him in a ship. A man who happened to travel by that ship broke all the bottles or barrels of wine except one and nobody could stop him from that act. Everybody wondered how he dared to do this, for nobody had the courage to face the cruelty of the king. When the king was informed about it, he was surprised to learn how an ordinary person had the courage to do that and also wondered why he left one barrel intact. The man was summoned by the king and interrogated. He replied, “My heart had urged me to do this. You may punish me as you like.” He was then asked why he had not broken one barrel? He replied, “At first I broke the barrels of wine out of my Deeni fervor, but when only one barrel was left, my heart felt happy at having stopped that act which is forbidden. I then felt that breaking this last barrel would be for the satisfaction of my nafs, I therefore, did not break it.” Finding him selfless in what he did, the king ordered that he be set free.

2. Shaytaan tries to stop a pious man from chopping down a tree which was being worshipped It is narrated in ‘Ihyaa-ul Uloom’ that there was an Aabid (worshiper) among the Bani Israeel who always remained busy in the ibaadah of Allah Ta’ala. A group of people came to him and told him that a tribe who was living nearby worshipped a tree. The news upset him and with an axe on his shoulder he went to cut down that tree. On the way ZIKR shaytaan met him in the form of an old man and asked him where he was going. He said that he was going to cut a particular tree. Shaytaan said, “What concerns you regarding this tree? Keep yourself busy in your ibaadah and do not give it up for the sake of something that does not concern you.” “This is also ibaadah”, said the man. Then shaytaan tried to prevent him from cutting the tree and there was a fight between the two of them, in which the pious man overpowered shaytaan. Shaytaan, finding himself completely helpless, begged for mercy. When the pious man released him, shaytaan said, “Allah Ta’ala has not made the cutting of this tree obligatory on you. You will not lose anything if you do not cut it. If its cutting was necessary, Allah Ta’ala could have got it done through one of his many Ambiyaa عَلَيْهِ السَّلَامُ .” The man insisted on cutting the tree. Again there was a fight between the two and again the man overpowered shaytaan. “Well, listen” said shaytaan, “I propose a settlement that will be to your advantage.” The man told him to explain. Shaytaan said, “You are a poor man. Your living is a burden on this earth. If you desist from this act, I will give you three gold coins every day. You will find them lying under your pillow daily. With this money you can fulfil your own needs, you can look after your relatives, help the needy, and do so many other virtuous actions. Cutting the tree will be only one virtue, which will eventually be of no use because the people will then grow another tree.” This proposal appealed to the man and he accepted it. He found the money on the next two days, but on the third day there was nothing. He got enraged, picked up his axe, and went to cut the tree. The old man again met him on the way and asked him where he was going. “To cut the tree”, shouted the man. “You will not be able to do it”, replied shaytaan. An encounter ensued between the two and this time shaytaan had the upper-hand and overpowered the pious man. The man was surprised that he was defeated and asked shaytaan how he had overpowered him. Shaytaan replied, “At first, your anger was purely for earning the pleasure of Allah Ta’ala, and therefore Allah Ta’ala helped you to overpower me, but now the love of the gold coins has contaminated your intention and therefore you lost.” Truly speaking, a deed performed purely for the pleasure of Allah Ta’ala alone has a lot of strength.

Hadith 11 - Zikr can save one from the punishment of the grave عَنْ مُعَاذِ بْنِ جَبَلٍ رَضِىَ اللّٰهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ :عَنْ مُعَاذِ بْن جَبَلِ رَضِىَ اللّهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَا عَمِلَ أَدَمِيُّ عَمَلًا انْجِى لَهُ مِنْ عَذَابِ الْقَبْرِ مِنْ ذِكْرِ اللهِ (اعرجه الهيدى فى ممع الزرائد )

Hadhrat Muaaz bin Jabal رَضِيَ اللّٰهُ عَنْهُ narrates that Rasulullah ﷺ said, “No action of a person can surpass the zikr of Allah Ta’ala in saving him from the punishment in the grave.”

Note: The seriousness of the punishment in the grave can only be realised by those who have the knowledge of the Hadith on this subject. Whenever Hadhrat Usmaan رَضِيَ اللّٰهُ عَنْهُ visited a grave, he would weep so much that his beard would become wet with tears. Someone asked him, “How is it that mention of Jannah and Jahannam does not make you weep so much as you do when you come across a grave?” He replied, “The grave is the first of the many stages of the Aakhirah. For him who is successful during this stage, the later stages will also be easy. For a person who is not exempted in this stage, the later stages will be even more difficult.” He then quoted Rasulullah ﷺ as having said, “I have not come across any sight more terrifying than that of the grave.” Hadhrat Aa’ishah رَضِيَ اللّٰهُ عَنْهُ said that Rasulullah ﷺ used to make dua after every Salaah for protection against the punishment of the grave. Hadhrat Zaid رَضِيَ اللّٰهُ عَنْهُ reported that Rasulullah ﷺ said, “If it was not out of fear that you might give up burying your dead, I would have made dua to Allah Ta’ala to let you hear the punishment of the grave. With the exception of men and jinn, all other creatures hear the punishment in the grave.” According to a Hadith, once when Rasulullah ﷺ was going on a journey, his she camel began shaking out fear. Someone asked him what had happened to it. Rasulullah ﷺ replied that somebody was being punished in the grave and the cries of the punished person had frightened the she camel. Once, Rasulullah ﷺ entered the masjid and saw that some people were laughing very loudly. He said to them, “If you had remembered death quite often, you would not have laughed like this. Not a day passes when the grave does not proclaim. ‘I am the house of ZIKR wilderness, the house of loneliness, and the abode of worms and insects.’ When a true Muslim is buried in a grave, it welcomes him saying, ‘You are welcome here, you have done well to have come here. Of all the people walking upon the earth, you were the dearest to me. Now that you have been made over to me, you will see my excellent conduct towards you.’ The grave then expands to the farthest point of sight and a door of Jannah opens into it. Through this door comes the scented air of Jannah. But when a disbeliever or a transgressor is buried, the grave says, ‘Your coming here is unwelcome and detestable. Why did you even come here? Of all the people who have been walking upon me, I hated you the most. Today you have been made over to me, you will see my treatment.’ Then it narrows down and presses him mercilessly till his ribs pierce into each other as the fingers of the two hands interlock each other. Then ninety or ninety-nine serpents are let loose upon him and they will continue clawing at him till the Day of Qiyaamah.” Rasulullah ﷺ has said that if one of those serpents were to blow on the earth, it will be rendered incapable of growing any grass till the Day of Qiyaamah. Then Rasulullah ﷺ continued, “The grave is either a garden of Jannah or a pit of Jahannam.”

According to another Hadith, Rasulullah ﷺ happened to pass by two graves. He said, “The two people buried in these graves are being punished; one for carrying tales and the other for not being careful about his urine.” (i.e. he did not prevent the urine from soiling his body and clothing). It is so unfortunate that many of our so-called civilized people regard istinjaa (washing the private parts after urinating) as an undignified act and even ridicule it. Some Ulama regard such pollution of urine as a major sin. Ibn-e-Hajar Makki رَحْمَةُ اللّٰهِ عَلَيْهِ has stated that according to an authentic Hadith, the punishment in the grave is generally due to neglect of cleanliness from urine. It is narrated in one Hadith that interrogation in the grave will first be about urine. In short, the punishment of the grave is a very serious affair. Just as some types of sins lead to this affliction, in the same way certain virtuous acts provide special safeguard against it. It is mentioned in several Ahaadith that the recitation of Surah Mulk (Tabarakal lazi)

every night guarantees security from the punishment in the grave as well ZIKR as from the punishment of Jahannam. The value of zikr in this respect is evident from the above-mentioned Hadith.

Hadith 12 – Those who assemble for the remembrance of Allah عَنْ آبِى الدَّرْدَاءِ رَضِىَ اللهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللهُ عَلَيْهِ وَسَلّمَ :عَنْ آبِى الدَّرْدَاءِ رَضِىَ اللّهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَيَبْعَثَنَ اللهُ اقْوَامًا يَوْمَ الْقِيَامَةِ فِيْ وُجُوْهِهِمُ النُوْرُ عَلَى مَنَابِرِ اللُّؤْلُوٍ يَغْبِطُهُمُ النَّاسُ لَيْسُوْا بِانْبِيَآءَ وَلَا شُهَدَاءَ قَالَ: فَجَثَا ٱعْرَابِئُ عَلَى رُكْبَتَيْهِ فَقَالَ: يَا رَسُوْلَ اللّٰهِ حُلِّهِمْ لَنَا نَعْرِفْهُمْ قَالَ: هُمُ

Hadhrat Abu Darda رَضِيَ اللّٰهُ عَنْهُ narrates that Rasulullah ﷺ had said, “Allah Ta’ala will, on the Day of Qiyaamah, resurrect certain groups of people in such a state that their faces will be radiant with light, they will be sitting on mimbars of pearls and others will envy their lot. They will neither be from among the Ambiyaa nor from among the Shuhadaa. Somebody sat on his kness and asked Rasulullah ﷺ to explain more details about these people so that we may be able to recognise them. Rasulullah ﷺ replied,

‘They will be people who belong to different families and from different places, but assemble at one place only for the love of Allah Ta’ala and are engaged in His zikr.’”

It is said in another Hadith, “In Jannah there will be pillars of emeralds, supporting balconies of houses made of rubies and with open doors on all four sides. These will shine like brilliant stars and will be occupied by those people who love each other for the sake of Allah Ta’ala and who assemble at a place and meet each other only for His pleasure.”

Note: Geologists differ as to whether zabarjad (emeralds) and zumurrud (rubies) are different names for the same stone or whether it is two separate stones of the same origin. Nevertheless, it is a stone which is extremely bright and radiant. Many modernist and western orientated people criticise and ridicule those who spend time in the khanqah. Today these (modernist) may criticise and ridicule them as much as they wish, but in the hereafter,

ZIKR when they will see the reality, they will realise how these humble people have been able to earn such high stages and occupy such grand pulpits and apartments, whereas those who criticised and ridiculed them had earned nothing but misery and despair:

Translation: “Soon the dust will settle and it will be seen whether you are riding a horse or a donkey.”

How blessed are the khanqahs (places where zikr is practiced) in the eyes of Allah Ta’ala. These can be judged from this Hadith in their favour, yet they have become the targets of abuse from all quarters. It is mentioned in one Hadith that the houses where zikr is practiced shine unto the dwellers of the Heavens, as the stars shine unto the inhabitants of the Earth. According to another Hadith, sakeenah (a very special blessing) descends on gatherings engaged in zikr. The Malaaikah surround them and divine mercy covers them. Allah Ta’ala speaks about them on His Throne. Hadhrat Abu Razeen رَضِيَ اللّٰهُ عَنْهُ , a Sahaabi, narrated that Rasulullah ﷺ had said, “Shall I tell you something that will strengthen your Imaan and earn you the blessings of Allah Ta’ala in both the worlds? It is the gatherings of those who make the zikr of Allah Ta’ala. You should make it a point to take part in them and when you are alone, do as much zikr as you can.” Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ has explained that the houses in which zikr is made, appear to be as bright and shining as the stars to the dwellers of the Earth. These houses are so bright because of the noor of zikr that they shine like stars. There are some people who are gifted by Allah Ta’ala with spiritual vision and are capable of seeing this noor in this very world. There are some pious people who can recognise the saintly buzurgs and their houses from the special noor (radiance) emitted from them. Hadhrat Fudhail bin Ayaaz, رَحْمَةُ اللّٰهِ عَلَيْهِ was a famous saint. He has mentioned that the houses in which zikr is practiced shine like a lamp unto the dwellers of the Heavens. Shaikh Abdul Aziz Dabbaagh رَحْمَةُ اللّٰهِ عَلَيْهِ , a saint of recent times, was illiterate but he could clearly distinguish between the Aayah of the Qur-aan Shareef,

Hadith-e-Qudsi and Hadith-e-Nabawi. He used to say that words coming ZIKR out from the mouth of the speaker carry a distinguishing light, and that the words of Allah Ta’ala carry a different kind of radiance, whereas the words of Rasulullah ﷺ carry another kind of radiance. The words of others are devoid of these two types of radiance. It is mentioned in Tazkiratul Khaleel, the biography of Hadhrat Moulana Khaleel Ahmad Sahranpuri رَحْمَةُ اللّٰهِ عَلَيْهِ , that Moulana Zafar Ahmad Usmaani Saahib رَحْمَةُ اللّٰهِ عَلَيْهِ had related, “When Moulana Khaleel Ahmad Saahib رَحْمَةُ اللّٰهِ عَلَيْهِ , on the occasion of his fifth Hajj, entered the Masjidul Haraam for Tawaaful Qudoom, he was sitting in the company of Moulana Muhibbuddeen رَحْمَةُ اللّٰهِ عَلَيْهِ , who was one of the Khulafaa of Haji Imdaadullah Muhaajir Makki رَحْمَةُ اللّٰهِ عَلَيْهِ and was well known for his divine foresight (kashf). He was engaged in his usual recitation of Durood Shareef from a book, when all of a sudden he turned to me and asked, “Who has entered the Haram Shareef? The whole Haram has been engulfed with his noor (radiance and light).” I kept quiet. After a short while, Moulana Khaleel Ahmad Saharanpuri رَحْمَةُ اللّٰهِ عَلَيْهِ , after completing his tawaaf, happened to pass by us. On seeing him, Moulana Muhibbuddeen رَحْمَةُ اللّٰهِ عَلَيْهِ stood up, smiled and said, “Now indeed I see who has entered the Haram Shareef today.”

The virtues of gathering together for the sake of zikr have been described in different ways in so many other Ahaadith. In one Hadith, it is stated that Salaah and gatherings of zikr are the best Ribaat. Ribaat means; guarding the boundaries of Darul Islam (Muslim territory) against invasion by the infidels.

Hadith 13 – The gatherings of zikr عَنْ انَسِ بْنِ مَالِكِ رَضِىَ اللّٰهُ عَنْهُ انَّ رَسُوْلَ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ :ه عَنْهُ انَّ رَسُوْلَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ: اِذَا مَرَرْتُمْ وَا وَمَا رِيَاضُ الْجَنَّةِ قَالَ حِلَقُ الذِّكْرِ (رواء الترمذى ٣٥١٠

Hadhrat Anas رَضِيَ اللّٰهُ عَنْهُ narrates that Rasulullah ﷺ said, “When you pass the gardens of Jannah, graze to your heart’s content.” Someone asked, ‘O Rasulullahﷺ , What is meant by the gardens of Jannah?’ He replied, ‘Gatherings of zikr.’”

Note: What is meant is that if somebody is lucky enough to take part in such gatherings, then he should take full advantage of this, as these are the gardens of Jannah on Earth. The words, “Graze to your heart’s content” is similar to an animal grazing in a green pasture. It does not give up grazing in spite of being driven or beaten by its owner. Similarly a zaakir (one who practices zikr) should not get distracted from the gatherings of zikr by worldly attractions. The gatherings of zikr are likened to the gardens of Jannah, because there are no worries in Jannah. Similarly gatherings of zikr are safeguarded against every kind of calamity. It is mentioned in one Hadith that the zikr of Allah Ta’ala cures all diseases of the heart, such as arrogance, jealousy, malice, etc. The author of ‘Fawaaid fis Salaah wal Awaaid’ has stated: “Constancy in zikr is a safeguard against all kinds of calamities.” According to an authentic Hadith, Rasulullah ﷺ has said, “I enjoin on you to make the zikr of Allah Ta’ala profusely. It is like taking refuge in a fort against a strong enemy. One who practices zikr is as if he were in the company of Allah Ta’ala.” Can there be any benefit greater than that of being in the company of Almighty Allah Ta’ala? Besides this, it leads to the satisfaction of the heart. It enlightens the heart and removes the hardness of the heart. In addition, there are many other material and spiritual benefits, up to a hundred, which have been enumerated by some Ulama. A man once came to see Hadhrat Abu Umaamah, رَضِيَ اللّٰهُ عَنْهُ and said to him, “I saw in a dream that whenever you entered your home or came out, sat or stood up, the Malaaikah made dua for you.” Hadhrat Abu Umaamah رَضِيَ اللّٰهُ عَنْهُ replied, “If you wish, you can also earn their dua,” and then recited this aayah:

Translation: “O you who believe! Celebrate the praises of Allah and do this excessively and glorify Him morning and evening. He sends blessings on you, as also His Malaaikah that He may bring you out from the depths of darkness into light, and He is full of Mercy to the believers.” (Surah Ahzaab - Aayah 41)

These Aayaat indicate that the Mercy of Allah Ta’ala and the duas of the Malaaikah can be earned through zikr. The more we remember Allah Ta’ala, the more Allah Ta’ala remembers us.

Hadith 14 – Deficiency in Nafl Ibaadah can be Compensated by Abundant Zikr عَنِ ابْنِ عَبَّاسِ رَضِىَ اللّٰهُ عَنْهُمَا قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ :عَنِ ابْنِ عَبَّاسِ رَضِىَ اللّهُ عَنْهُمَا قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ: مَنْ عَجَزَ مِنْكُمُ عَنِ اللَّيْلِ ان يُكَابِدَهْ وَبَخِلَ بِالْمَالِ ان يُنْفِقَةَ وَجَبُنَ عَن الْعَدُوِّ ان يُجَاهِدَهْ فَلْيُكْثِرُ ذِكْرَ اللهِ راه الطبرانى ١١١٢١)

Hadhrat Ibnu Abbaas رَضِيَ اللّٰهُ عَنْهُمَا narrates that Rasulullah ﷺ said, “One who is unable to bear the difficulty in keeping awake at night (in the worship of Allah Ta’ala), is too miserly to spend his wealth in the path of Allah Ta’ala and is too cowardly to take part in jihaad, is advised to remain constantly engaged in the zikr of Allah Ta’ala.”

Note: A shortage in respect to nafl ibaadah can be made up by making abundant zikr of Allah Ta’ala. Hadhrat Anas رَضِيَ اللّٰهُ عَنْهُ reported that Rasulullah ﷺ has said, “Zikr of Allah Ta’ala is a sign of Imaan and it safeguards one from hypocrisy and protects one against shaytaan and is a protection from the fire of Jahannam.” Because of all these benefits, zikr has been regarded as more virtuous than many other forms of ibaadah. It is especially effective in providing protection against shaytaan. It is mentioned in one Hadith that shaytaan sits in a kneeling position and clings to the heart of a person. When the person makes the zikr of Allah Ta’ala, shaytaan becomes helpless and frustrated and therefore pulls back. Whenever he finds the person neglecting the Zikr of Allah Ta’ala, he pollutes the heart with evil thoughts. The Sufis advise practicing zikr abundantly so that the heart remains free from evil thoughts and becomes strong enough to resist shaytaan. The Sahaabah رَضِيَ اللّٰهُ عَنْهُ who had developed this inner strength through the blessed ZIKR company of Rasulullah ﷺ were not in such a need to make abundant zikr. But with the passage of time after Rasulullah ﷺ , the power of the heart to resist sin became weaker and weaker and the need to remedy this weakness through zikr became much greater. In the present age, the hearts have become so polluted that no amount of treatment can restore their strength to compare with that of the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ . Nevertheless, whatever little improvement is attained, is worthwhile, as any decrease in this widespread illness is to be appreciated. It is related about a pious man that he made dua to Allah Ta’ala that he may be shown how shaytaan prevails over the hearts of people. He was shown that shaytaan sits like a mosquito over the left side of the heart under the shoulder and then advances his needle-like snout towards the heart. If he finds the heart busy in zikr, he withdraws at once, but if the heart is idle, he injects the poison of evil and sinful thoughts into it. It is stated in one Hadith that shaytaan keeps on sitting with the top of his nose over the heart of a person. If the heart is busy in zikr, he withdraws in disgrace, but if it is idle, he makes a morsel of it.

After the demise of Rasulullah ﷺ , it became very difficult for the heart to remember Allah Ta’ala and it became very weak to resist sin. Thus the remedy for strengthening the heart is to make zikr abundantly.

Hadith 15 – Excessives zikr عَنْ أَبِيْ سَعِيْدِ الْخُدْرِيّ رَضِىَ اللّهُ عَنْهُ انَ رَسُوْلَ اللّٰهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ :

كْثِرُوْا ذِكْرَ اللهِ حَتَّى يَقُوْلُوا :١: مَجْنُوْنٌ ا (رَوَاهُ اَحْمَدُ

Hadhrat Abu Saeed Al-Khudri رَضِيَ اللّٰهُ عَنْهُ narrates that Rasulullah ﷺ said, “Make zikr so excessively that people regard you as majnoon (an insane person).” “It is mentioned in another Hadith, “Make so much of zikr that the hypocrite may regard you as an insincere person.”

Note: It is clear from this Hadith that the taunts of madness and ZIKR hypocrisy by the munaafiqs and foolish people, should not make one give up the spiritual wealth of zikr. In fact, it should be done so abundantly that people may think that you are mad and they leave you alone. They will consider you to be mad only if you make excessive zikr loudly and not if you make zikr silently. Ibn Kaseer رَحْمَةُ اللّٰهِ عَلَيْهِ has narrated, on the authority of Hadhrat Abdullah bin Abbaas رَضِيَ اللّٰهُ عَنْهُ : “Nothing has been made obligatory by Allah Ta’ala without fixing a maximum limit for it and no excuse is accepted for any shortcomings in respect of it, except His zikr, for which no limit has been fixed and no person, as long as he is sane, is exempted from it.” Allah Ta’ala has ordered in the Qur-aan Shareef:

Translation: “Make the zikr of Allah Ta’ala excessively.” (Surah Ahzaab - Aayah 41)

A person should make zikr under all conditions, whether by day or by night, in the jungle or at sea, whilst travelling or at home, in affluence or poverty, in sickness or health, loudly or silently. In his book ‘Munabbihaat’, Hafiz Ibn Hajar رَحْمَةُ اللّٰهِ عَلَيْهِ writes that Hadhrat Usmaan رَضِيَ اللّٰهُ عَنْهُ , whilst explaining the Qur-aanic Aayah said:

Translation: “Beneath it there was a treasure for them” (Surah Kahf - Aayah 82)

The treasure meant a golden tablet on which were written the following seven lines:

Aakhirah should accumulate wealth.

Jahannam should commit any sin.

In some editions of that book, it is also added, “I am surprised that a man who knows that shaytaan is his everlasting enemy and he still obeys and follows him.” Hafiz رَحْمَةُ اللّٰهِ عَلَيْهِ has also stated on the authority of Hadhrat Jaabir عَلَيْهِ السَّلَامُ that Rasulullah ﷺ once said, “Hadhrat Jibra-eel عَلَيْهِ السَّلَامُ laid so much stress on making zikr that I felt that without zikr nothing else is of benefit.” The above mentioned quotations show that one should continue making zikr as much as possible and should not give it up simply because others may call one mad or a hypocrite. This will cause serious loss to oneself. The Sufis have written that it is also a trap of shaytaan that he first discourages one from making zikr to avoid any comments from people. If one falls for this trap, then shaytaan will thereafter stop one completely from making zikr. It is therefore necessary to not abstain from any good action just because of what people might say. Yes, one should not do any good deed for the sake of show. One should keep on making zikr regularly. Hadhrat Abdullah Zul Bujaadayn رَضِيَ اللّٰهُ عَنْهُ was a Sahaabi who became an orphan in his childhood. He lived with his uncle who looked after him very well. He embraced Islam secretly and when his uncle came to know of it, he became so angry that he chased him out of the house naked. His mother was also displeased, but a mother is a mother after all. She took pity on him and gave him a sheet of coarse cloth which he tore into two pieces, using one piece as a lower garment and the other piece as an upper covering for his body. He migrated to Madinah Munawwarah and was always found in front of the house of Rasulullah ﷺ . He used to make zikr very loudly. Hadhrat Umar رَضِيَ اللّٰهُ عَنْهُ remarked, “Is this man a hypocrite that he makes zikr so loudly?” “No” said Rasulullah ﷺ , “He is from amongst the Awwaaheen.” i.e. those who always turn to Allah Ta’ala. He passed away in the battle of Tabook. One night, the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ saw a lamp burning in the graveyard. On approaching it they found Rasulullah ﷺ standing in the grave and asking Hadhrat Abu Bakr رَضِيَ اللّٰهُ عَنْهُ and Hadhrat Umar رَضِيَ اللّٰهُ عَنْهُ to make over their brother to him. The two great Sahaabah made over the dead body for burial. After the burial, Rasulullah ﷺ made dua, “O Allah! I am pleased with him, You also be pleased with him.” On seeing this scene, Hadhrat Abdullah Ibn Masood رَضِيَ اللّٰهُ عَنْهُ wished that it should have been his janaazah. Hadhrat Fudhail رَحْمَةُ اللّٰهِ عَلَيْهِ (who was one of the great Sufis) said, “To abstain from a virtuous act for fear of being seen by people is also an aspect of riya (showing off), and a good action done with the intention of showing off amounts to Shirk.” It is stated in one Hadith that some people are the keys to zikr, i.e. looking at them inspires others to make the zikr of Allah Ta’ala. According to another Hadith, such people are the friends of Allah Ta’ala whose very sight makes others remember Allah Ta’ala. It is stated in one Hadith, ‘The best amongst you are those, who, looking at them, reminds you of Allah Ta’ala.’ Similarly it is stated in another Hadith; ‘The best amongst you are those, who, when you look at them, you remember Allah Ta’ala. Their words increase your knowledge and their actions encourage you to work for the Aakhirah.’ Of course, such a condition can be attained only by one who makes zikr excessively. One who is lazy in this respect will not be able to inspire others to remember Allah Ta’ala. Some people regard zikr in a loud voice as bid’ah (innovation) and forbidden in Deen. This view is due to lack of insight into the knowledge of Hadith. Hadhrat Moulana Abdul Hay Saahib رَحْمَةُ اللّٰهِ عَلَيْهِ has written a booklet ‘Sabaahatul Fikr’ on this subject, wherein he has quoted about fifty Ahaadith in support of zikr in a loud voice. However, it is necessary that it is done correctly within its limitations so that it does not become a means of disturbing and annoying others.

Hadith 16 – Underneath the Shade of Allah Ta’ala عَنْ ابِن هُرَبْرَةَ رَضِىَ اللهُ عَنْهُ عَنِ النَّبِيِ صَلّى اللَهُ عَلَيْهِ وَسَلَّمَ قَالَ :عَنْ ابِن هُرَيْرَةَ رَضِىَ اللهُ عَنْهُ عَنِ النَّبِيّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: سَبْعَةٌ يُظِلَّهُمُ اللّهُ فِي ظِلّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ ٱلْإِمَامُ الْعَادِلُ وَشَابٌ نَشَا فِيْ عِبَادَةٍ رَبِّهِ وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ فِي الْمَسَاجِدِ وَرَجُلَانِ تَحَابًا فِي اللّهِ اِجْتَمَعَا عَلَيْهِ وَتَفَرَقًا عَلَيْهِ وَرَجُلٌ طَلَبَتُهُ امْرَآةٌ ذَاتُ

مَنْصَبٍ وَجَمَالٍ فَقَال :تمَالٍ فَقَالَ: اِنّيْ ٱخَافُ اللّٰهَ وَرَجُلٌ تَصَدَّقَ ٱخْفِى حَتّى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِيْنُهُ وَرَجُلٌ ذَكَرَ اللهَ خَالِيًا فَفَاضَتْ عَيْنَاهُ راء البخارى ٦٦٠(

Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ narrates that Rasulullah ﷺ has said: “The following seven people will be accommodated by Allah Ta’ala in the shade of His Mercy on the day when there will be no other shade except His:

Note: The flowing of tears could mean deliberate weeping, due to repentance over one’s past sins, but it may also mean a natural outburst of tears due to the overwhelming passion of love. Saabit Bunaani رَحْمَةُ اللّٰهِ عَلَيْهِ has quoted the words of a pious man, “I know when a dua of mine is accepted.” When asked as to how he comes to know of it, he said, “I know that my dua is accepted by Allah Ta’ala when the hair on my body stands up, my heart starts beating rapidly and my eyes shed tears.” Also included among the seven people mentioned in the above Hadith, is the person who weeps while making zikr in solitude. He combines two sublime qualities. First is ikhlaas, which makes him remember Allah Ta’ala in solitude, and secondly the fear or love of Allah Ta’ala, which makes him weep. Both these things are extremely virtuous. According to a poet,

رونا بمارا كام ب راتول كو رونا يَادِولبرسس

Poetic Translation: “My work is to weep at night in remembering my beloved; and my sleep is to remain absorbed in thoughts of my beloved.” In the Arabic text of the Hadith: وَرَجُلْ ذَكَرَ اللهَ خَالِيًا (a person who remembers Allah Ta’ala when he is unoccupied), the word ‘unoccupied’ according to Sufis, has two meanings. It means in solitude, as is generally understood but it also signifies the heart being free from all thoughts except Allah Ta’ala which constitutes real solitude. The best is to have both forms of solitude, physical as well as mental. But if a person, even whilst in the company of others, has his heart free from all worldly thoughts and, being absorbed in the zikr of Allah Ta’ala, happens to weep thereby, he will also be rewarded as mentioned in this Hadith. The presence or absence of others makes no difference to him. His heart is free from thoughts, not only of his companions, but also of everything other than Allah Ta’ala. The presence of others cannot distract him from his attention towards Allah Ta’ala. To be able to weep for the fear or love of Allah Ta’ala implies possession of great spiritual wealth. Fortunate is he who is blessed with it by Allah Ta’ala. It is mentioned in one Hadith that a person who weeps for the fear of Allah Ta’ala will not be sent to Jahannam till the milk goes back into the udders of an animal (which is obviously impossible). Similarly it is impossible for such a person to go to Jahannam. According to another Hadith, a person who weeps out of the fear of Allah Ta’ala and some of his tears fall onto the ground will not be punished on the Day of Qiyaamah. It is mentioned in one Hadith that Jahannam is forbidden for two eyes; one that sheds tears for the fear of Allah Ta’ala and the other that has remained awake in guarding the Muslims and Islam against the kuffaar. In another Hadith, it is mentioned that the fire of Jahannam is forbidden on the eyes that wept for the fear of Allah Ta’ala, the eye that has remained awake in the path of Allah Ta’ala, the eye that has refrained from looking at what is unlawful (e.g. non-mahram men and woman, etc.) and also on the eye that has been lost in the path of Allah Ta’ala. Yet another Hadith mentions that a person who remembers Allah Ta’ala in solitude is like one who goes all alone to fight against the ZIKR kuffaar.

Hadith 17 - Who are the Wise Ones?

عَنْ ٱبِىْ هُرَيْرَةَ رَضِىَ اللّٰهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ :عَنْ ابِىْ هُرَيْرَةَ رَضِىَ اللّٰهُ عَنْهُ قَالَ قَالَ رَسُوْلَ اللّهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: يُنَادِى مُنَادٍ يَوْمَ الْقِيَامَةِ ايْنَ اولُوا الْأَلْبَابِ قَالُوًا: آىَّ أولِى الْأَلْبَابِ تُرِيْدُ قَالَ: الَذِيْنَ يَذْ كُرُوْنَ اللّٰهَ قِيَامًا

Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ narrates that Rasulullah ﷺ said, “An announcer will call out on the Day of Qiyaamah, ‘Where are the wise ones?’ People will enquire. ‘Who are meant by the wise ones?’ The reply will be, They are those who always remembered Allah Ta’ala, whether sitting, standing or reclining, (in other words they are busy in the zikr of Allah Ta’ala in all conditions) and they ponder over the creation of the Heavens and the Earth, and would say,

Translation: ‘O Allah! You have not created all this in vain. We glorify You. Please save us from the fire of Jahannam.’ (Surah Aale I’mraan - Aayah 191)

Thereafter a flag will appear for them, and they will follow this flag and will be told to enter Jannah and stay forever.”

Note: By “pondering over the creation of the Heaven and the Earth” is meant that they think of the power, majesty and wisdom of Allah Ta’ala as manifested in the beauty of things which are created by Allah Ta’ala and thereby strengthen their spiritual knowledge and understanding.

Translation: “The whole universe is like a garden planned and planted by Allah Ta’ala.”

As narrated by Ibn Abid Dunyaa, Rasulullah ﷺ once approached ZIKR a group of Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ who were sitting in silence. He asked them what they were thinking about. The Sahabah رَضِيَ اللّٰهُ عَنْهُمْ replied that they were pondering over the wonderful creations of Allah Ta’ala. Rasulullah ﷺ appreciated it and said “Do not ever ponder over the Being of Allah Ta’ala, (He is beyond our knowledge and understanding), but do ponder over His creation.” Somebody once asked Hadhrat Aa’ishah رَضِيَ اللّٰهُ عَنْهُ to relate something significant about Rasulullah ﷺ . She replied, “There was nothing about him that was not significant. Once he came home at night and lay down in my bed. After a short while, he said, ‘Let me worship my Rabb.’ Saying this, he got up, performed wudhu and stood up in Salaah, during which he wept so profusely that tears flowed onto his chest. He then continued weeping in the same manner while performing ruku and sajdah. He spent the whole night like this, till Hadhrat Bilaal رَضِيَ اللّٰهُ عَنْهُ came to call the azaan for the Fajar Salaah. I pleaded with him, ‘O Rasool of Allah (ﷺ )! Allah Ta’ala has promised you His forgiveness, then why did you weep so much?’ He replied, ‘Should I not be a grateful slave of my Allah Ta’ala’, and continued, ‘Why should I not weep when these Aayaat have been revealed to me today:

Translation: Surely! In the creation of the heaven and earth, and in the alternating of the night and day, are signs (of His power) for those who have intelligence. (The intelligent ones are) those who remember Allah standing, sitting and reclining and they think about the creation of the heavens and the earth. (Then amazed by the creation of Allah Ta’ala they say) O! Our Rabb, you have not created all this without any purpose. All praise be to you, so save us from the punishment of the fire.’ (Surah Aali Imraan – Aayah 191)

He then added, ‘Destruction is for the person who, in spite of reading ZIKR these Aayaat, does not ponder over His creation.’” Aamir bin Abdul Qais رَحْمَةُ اللّٰهِ عَلَيْهِ said, “I heard from the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ , not from one or two or three, but from many of them, that the light and radiance of Imaan lies in contemplation and meditation.” Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ narrated from Rasulullah ﷺ that a person, lying on the roof of his house, was looking at the sky and stars for some time and then said, “I swear by Allah and I believe there is somebody who has created you all. O Allah! Forgive me for my sins.” Thereupon the mercy of Allah Ta’ala turned towards him and he was forgiven. Hadhrat Ibn Abbas رَضِيَ اللّٰهُ عَنْهُمَا (as well as Hadhrat Abu Darda رَضِيَ اللّٰهُ عَنْهُ and Hadhrat Anas رَضِيَ اللّٰهُ عَنْهُ ) have reported that meditation for a short duration of time is better than Ibaadah throughout the night. Hadhrat Anas رَضِيَ اللّٰهُ عَنْهُ narrated that meditation over the different creations of Allah Ta’ala is better than making Ibaadah for eighty years. Somebody asked Hadhrat Umme Darda رَضِيَ اللّٰهُ عَنْهَا as to what had been the best kind of Ibaadah done by her husband, Hadhrat Abu Darda رَضِيَ اللّٰهُ عَنْهُ . She replied it was meditation and contemplation. According to Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ , Rasulullah ﷺ had said that, meditation and contemplation for a short duration of time is better than ibaadah for sixty years. It should not be deduced from the various quotations given above that meditation removes the necessity of Ibaadah. If anybody neglects any form of ibaadah whether fardh, waajib, Sunnah or mustahab, the relevant warning and punishment will apply for each, when it is left out. Imam Ghazaali رَحْمَةُ اللّٰهِ عَلَيْهِ has written that meditation is regarded to be superior to zikr because, in addition to it being zikr itself, it also includes two additional things. One is the recognition of Allah Ta’ala, for which meditation is the key and secondly the love of Allah Ta’ala which is brought about by deep thinking and pondering. It is this meditation which the Sufis call ‘muraaqabah’, and the virtues of which is narrated in many Ahaadith. It is reported in ‘Musnad Abu Ya’la’ that Hadhrat Aa’ishah رَضِيَ اللّٰهُ عَنْهُ reported that Rasulullah ﷺ said that: “Zikr made softly, which is not even heard by the Malaaikah, is rewarded seventy times more. On the Day of Qiyaamah, Allah Ta’ala will call for all the creation for reckoning and the Malaaikah who do the recording will bring the records of all people. Allah Ta’ala will ask them to check if there are any more good deeds to the credit of a certain individual. They will say that they had not left out anything from his records. Allah Ta’ala will then say that, “In our knowledge there is one good deed to his credit, which is not known to you and that, is his zikr which he made in silence.” Baihaqi رَحْمَةُ اللّٰهِ عَلَيْهِ has quoted on the authority of Hadhrat Aa’ishah رَضِيَ اللّٰهُ عَنْهَا that the zikr which is not heard even by the Malaaikah is seventy times superior to the zikr heard by them. The following Persian couplet refers to the same thing:

ميان عاشقومعشوق رمز رت ا

Translation: “Between the lover and the beloved, there is a code of communication that is not known even to the reporting Malaaikah.”

How fortunate are the people who do not remain idle from zikr even for a moment. In addition to the reward that they will get for their outward ibaadah, their zikr and meditation throughout their lives will earn for them seventy times extra reward. It is for this reason that shaytaan remains worried.

Hadhrat Junaid رَحْمَةُ اللّٰهِ عَلَيْهِ said that he had seen shaytaan without any clothes in a dream. He asked him whether he did not feel ashamed of the people around him. “Are these men?” replied shaytaan, “The men are those who are sitting in the masjid of Shonezia, who have annoyed me so much that my body has become lean and thin and my heart is burnt.” Hadhrat Junaid رَحْمَةُ اللّٰهِ عَلَيْهِ writes that he went to the Masjid of Shonezia and saw few men sitting there, absorbed in meditation. When they saw Hadhrat Junaid رَحْمَةُ اللّٰهِ عَلَيْهِ they told him not to be misled by the deceptive words of shaytaan. Similarly Masoohi رَحْمَةُ اللّٰهِ عَلَيْهِ has also written about a dream. On seeing shaytaan naked, he asked him whether he did not feel ashamed of being naked in the company of men. Shaytaan replied, “By Allah! If they were men, I would not have played around with them as boys do with their playball. Real men are those who made me ill,” and he indicated to the group of Sufis. Abu Sa’eed Khazzaaz رَحْمَةُ اللّٰهِ عَلَيْهِ also mentions that he once saw in a dream that shaytaan attacked him and he tried to ZIKR hit him back with a stick but shaytaan did not care for this beating. He then heard a heavenly voice saying that shaytaan is not scared off by the beating, he is only frightened by the spiritual light in one’s heart. Hadhrat Ubaadah رَضِيَ اللّٰهُ عَنْهُ quoted Rasulullah ﷺ to have said, “The best zikr is the silent one, and the best livelihood is that which just suffices,” (i.e. it should neither be insufficient to make ends meet nor should it be so abundant as to drive one to extravagance and sin). Ibne Hibbaan and Abu Ya’ala have mentioned that this Hadith is Saheeh (authentic). In another Hadith, Rasulullah ﷺ is reported to have said, “Remember Allah Ta’ala through perfect zikr.” When somebody asked; “What is a perfect zikr.” He replied, “Silent zikr.” All the above quoted narrations establish the excellence of zikr in silence. We have also just read the Hadith that said, “You should make zikr in such a way that people will say you are insane.” These are two different methods which are applied under different sets of conditions. It is for the Shaikh (religious guide) of a person to prescribe the best form of zikr for him at a particular time.

Hadith 18 - Staying in the Company of those who are busy in the Zikr of Allah Ta’ala.

Translation: {صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ فِي بَعْضِ ٱبْيَاتِهِ وَاصْبِرْ نَفْسَكَ مَعَ الَّذِيْنَ يَدْعُوْنَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيّ، خَرَجَ بَلْتَمِسُ فَوَجَدَ قَوْمًا يَذْكُرُوْنَ اللهَ مِنْهُمْ قَابِرُ الرّاسِ وَحَافِ }بِالْغَدَاةِ وَالْعَشِيّ، خَرَجَ يَلْتَمِسُ فَوَجَدَ قَوْمًا يَذْكُرُوْنَ اللّهَ مِنْهُمْ ثَابِرُ الرَّأسِ وَحَافِ الْجِلْدِ وَذُو النَّوْبِ الْوَاجِدٍ فَلَمَا رَأْهُمْ جَلَسَ مَعَهُمْ فَقَالَ: ٱلْحَمْدُ لِلْهِ الَّذِيْ جَعَلَ فِي أُمَّتِى :الثَّوْبِ الْوَاحِدِ فَلَمَّا رَأْهُمْ جَلَسَ مَعَهُمْ فَقَالَ: ٱلْحَمْدُ لِلهِ الَّذِيْ جَعَلَ فِيْ أُمَّتِىْ مَنْ آمَرَنِي أنْ أَصْيِرَ نَفْسِئ مَعَهُمْ (اخرجه السيوطى فى الدر المنثور ٣٨١٥) (اخرجه السيوطى فى الدر المنثور ق Hadhrat Abdur Rahmaan ibnu Sahl ibnu Hunaif رَضِيَ اللّٰهُ عَنْهُ narrates that Rasulullah ﷺ was in his house when the Aayah:

Translation: “Keep yourself bound to the company of those who invoke their Lord, morning and evening.” (Surah Kahf - Aayah 28)

was revealed to him. On this revelation, he went out in search of such people; He found a group of men who were engaged in zikr. Some of them were with disheveled hair, parched skins, and clad in a single cloth (i.e. except for one cloth (the lungi), the whole body was exposed). On seeing them, Rasulullah ﷺ sat down by them and said, “All praise is for Allah Ta’ala who has created such people in my Ummah that I have been ordered to sit in their company.”

Note: According to another Hadith, Rasulullah ﷺ went out in search of them and found them in the furthest part of the masjid, where they were busy in the zikr of Allah Ta’ala. He said, “All praise is for Allah Ta’ala Who has created such people during my lifetime that I have been ordered to sit with.” Then he continued, “My life will be spent with you and my death will be with you.” (i.e. You are my companions in life and death.) It is mentioned in one Hadith that a group of Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ , including Hadhrat Salmaan Faarsi رَضِيَ اللّٰهُ عَنْهُ , were engaged in the zikr of Allah Ta’ala, when Rasulullah ﷺ came to them. They all became silent. In reply to his enquiry as to what they were doing, they said that they were engaged in the zikr of Allah Ta’ala. Rasulullah ﷺ said, “I saw that the mercy of Allah Ta’ala was descending upon you, and so I desired that I should join your company. Alhamdulillah (All praise is for Allah Ta’ala)” he then continued, “Allah Ta’ala has raised such people in my Ummah that He ordered me to sit in their company.” Ibraheem Nakhaee رَحْمَةُ اللّٰهِ عَلَيْهِ says that the meaning of “al lazeena yad’oona” is the group of zaakireen (those engaged in the zikr of Allah Ta’ala). It is from such commands of Allah Ta’ala that the Sufis have deduced that it is necessary for the Shaikh to also sit with his mureeds. In addition to the benefit that the mureeds will get, it will also be a great mujaahadah (sacrifice) for the nafs of the Shaikh. Sitting in the company of his mureeds and exercising patience over their uncultured and uncivilized ways, develops submission and humility in him. In addition to this, the unity of the hearts is important for attracting the mercy and grace of Allah Ta’ala. It was for this reason that Salaah with jamaat was prescribed, and because of this all the pilgrims (in one condition) make the ibaadah of Allah Ta’ala together on the plains of Arafaat. This point has been repeatedly and specially stressed by Shah Waliullah رَحْمَةُ اللّٰهِ عَلَيْهِ in his book, ‘Hujjatullaahil Baalighah’. All these virtues, as mentioned in many Ahaadith, relate to those people who are engaged in zikr. On the other hand, if one somehow happens to be in a group of negligent people, and even there he keeps himself busy with the zikr of Allah Ta’ala, then a great reward is also promised for him. On such occasions, it is all the more necessary that one should remain absorbed in the remembrance of Allah Ta’ala so that he is protected from the evil effect of such company. According to one Hadith, a person who remains engaged in zikr, while in the company of the negligent is like one who remains steadfast in his allotted position in jihaad, while his companions are fleeing. In another Hadith, the one who makes zikr when he is in the company of the negligent is like one who fights the kuffaar single-handed, whilst his companions have fled. He is also compared to a lamp in a dark house or a beautiful green tree in the midst of trees that have shed their leaves. Allah Ta’ala will show him his abode in Jannah even whilst he is alive. All his sins, even if equal to the number of all men and animals will be forgiven. All these rewards are subject to the condition that one remains engaged in zikr while in the company of the negligent; although it is forbidden even to join in such company. According to one Hadith, one should keep away from those so-called friendly gatherings where there is nothing but idle talk and merrymaking. Azeezi رَحْمَةُ اللّٰهِ عَلَيْهِ says that these are such gathering where there is talk of everything else besides Allah Ta’ala and people indulge in futile merrymaking. A pious man once took his maid-servant to the bazaar. He left her at a certain place and asked her to wait for his return there. He went about the market and when he returned to that place, he was upset to find her missing. He went home, and found the maid-servant there. She came to him and said, “O Master! Do not be hasty in expressing your anger. You left me in the midst of such people who were negligent of the remembrance of Allah Ta’ala. I feared that some calamity should befall them, or that they should sink into the earth and I too suffer this punishment with them.”

Hadith 19 – Engaging in Zikr after Fajar and after Asar عَنْ ابِئْ هُرَيْرَةَ رَضِىَ اللهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ :ن هُرَيْرَةَ رَضِىَ اللهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ: فِيْمَا يَذْكُرُ عَن رَبِّهِ عَزَّ وَجَلَّ اذْكَرْنِي بَعْدَ الْفَجْرِ وَبَعْدَ الْعَصْرٍ سَاعَةً اكْفِكَ فِيْمَا بَيْنَهُمَا

Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ narrates that Rasulullah ﷺ said that Allah Ta’ala says, “Make My zikr for some time after Fajar Salaah and after Asar Salaah and I will suffice you during the interim period.”

In one Hadith it is mentioned; “Make the zikr of Allah Ta’ala, He will look after your interests.”

Note: Even though we don’t make as much effort for the Hereafter as we do for this worldly life, what will we lose if we take out some time after Fajar and after Asar for the zikr of Allah Ta’ala (And in return Allah Ta’ala will suffice for our needs of the entire day). Many virtues have been mentioned for making zikr at these two times. When Allah Ta’ala promises to suffice for our needs, what more is needed?

According to one Hadith, Rasulullah ﷺ has said, “I prefer sitting with those who remain busy in making the zikr of Allah Ta’ala after the Fajar Salaah up to sunrise to the noble act of setting four Arab slaves free. Similarly I prefer sitting with the group who remain busy in the zikr of Allah Ta’ala after Asar Salaah up to sunset to setting four slaves free.” According to another Hadith, if a person performs Fajar Salaah with jamaat and thereafter remains busy in the zikr of Allah Ta’ala until sunrise and then offers two rakaats of nafl Salaah, his reward will equal to that of a perfect Hajj and Umrah. Rasulullah ﷺ has said, “Performing Fajar Salaah with jamaat, and then remaining busy in zikr until sunrise is more precious to me than this world and all that it contains. Similarly, remaining busy in zikr with a group after Asar Salaah till sunset is preferred by me to this world and everything that it contains.” It is for this reason that the time after Fajar and Asar Salaah is especially reserved by the Sufis for zikr as part of their routine. The time ZIKR after Fajar Salaah is reserved for zikr even by the Fuqahaa i.e. the jurists. It is written in the book ‘Mudawwanah’ on the authority of Imaam Maalik رَحْمَةُ اللّٰهِ عَلَيْهِ that it is makrooh (undesirable) to engage in useless talk during the time between Fajr and sunrise. From amongst the Hanafees, the author of ‘Durrul Mukhtaar’ also regarded it undesirable (makrooh) to engage in talking during this time. According to one Hadith, if after Fajar Salaah a person continues to sit in the same posture before talking, reciting the following kalimah ten times, ten virtues will be recorded to his account, ten sins forgiven, his position in Jannah will be raised by ten stages and he will be protected from Shayataan and other evils throughout the day.

Translation: “There is none worthy of worship except Allah; He is one, and He has no partner. This world and the Hereafter belong to Him and He is worthy of all praise; life and death are controlled by Him, and He controls everything.”

According to another Hadith, after Fajar and Asar Salaah, whoever recites three times the following Istighfaar:

Translation: “I seek the forgiveness of Allah, Whom there is nobody worthy of worship besides Him and Who is living and eternal. And I turn to Him in repentance.”

All his sins will be forgiven even if it is as much as the foam on the sea.

Hadith 20 – Ilm (knowledge) & Zikr عَنْ ابِن هُرَيْرَةَ رَضِىَ اللّهُ عَنْهُ قَالَ سَمِعْتُ رَسُوْلَ اللّٰهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ :بَرَةَ رَضِىَ اللّهُ عَنْهُ قَالَ سَبِعْتُ رَسُوْلَ اللّٰهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ: الدُّنْيَا مَلْعُوْنَةٌ وَمَلْعُوْنٌ مَا فِيْهَا إِلَّا ذِكْرَ اللهِ وَمَا وَالَاهُ وَعَالِمًا وَمُتَعَلِمًا

Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ narrates that Rasulullah ﷺ

has said, “The world and all its contents are accursed (i.e. they are ZIKR devoid of the mercy of Allah Ta’ala), except the following three: (1) zikr of Allah Ta’ala and everything that is near it, (2) an Aalim (3) a student of Deen.”

Note: Firstly, ‘The zikr of Allah Ta’ala and everything near it’ could mean all the things that are helpful in making zikr. In this context, eating and drinking in reasonable quantities and all other necessities of life are included therein. ‘Everything near to zikr’ may also mean nearness (Qurb) to Allah Ta’ala, in which case it will mean all forms of ibaadah of Allah Ta’ala and ‘zikr of Allah Ta’ala’ would mean a special form of zikr i.e. zikr-e-lisaani or zikr-e-qalbi (i.e. zikr of the lips or zikr of the heart). In both cases, ilm (knowledge of Deen) is included therein because firstly it is ilm that leads one to zikr. An ignorant man cannot recognize Allah Ta’ala. Secondly ilm (i.e. Deeni knowledge) is the best form of ibaadah. In spite of this, the Aalim and the student of Deen have been specially mentioned separately for emphasis. Indeed, Ilm is a great wealth.

Virtues of Knowledge According to one Hadith, “Acquiring ilm for the pleasure of Allah Ta’ala is a proof of the fear of Allah Ta’ala. Travelling in search of it is an ibaadah, memorizing it is like glorifying Allah Ta’ala, making research in it is like jihaad, studying it is like charity and spending on those involved in knowledge brings one close to Allah Ta’ala. This is because ilm enables one to distinguish between right and wrong. It is a sign indicating the way to Jannah; it provides consolation in the wilderness and a companion while travelling, (because reading a book serves this dual purpose). Further, it is like a companion to talk to when you are all alone, a guide during pain and pleasure and a weapon for friends against enemies. Because of knowledge, Allah Ta’ala raises the position of some people (i.e. the Ulama) who propagate what is right and provide guidance for others to follow their deeds and their advice. The Malaaikah love to befriend them and rub their wings over them to be blessed or to show their love. All things, whether on land or in the sea, including fish in the sea, beasts of the jungle, animals and even poisonous insects and reptiles like the snakes, make dua for their forgiveness. Ilm is a light for the heart as well as for the eyes. By virtue of knowledge, one can become the best of the Ummah and enables one to attain high positions in this life and ZIKR also in the Aakhirah. Its study is as virtuous as fasting, and its memorising is like performing Tahajjud Salaah. Knowledge assists in maintaining good relations and it helps to distinguish between halaal and haraam. It is a prerequisite for good deeds and good deeds are dependent on knowledge. Fortunate people are inspired by it and the unfortunate are deprived of it.” Though some authorities have debated the overall authenticity of this Hadith, yet the virtues mentioned herein are partly supported by many other Ahaadith. In fact, many additional virtues are mentioned in the books of Ahaadith. It is for this reason that the Aalim and the student of ilm have been mentioned separately in the Hadith under discussion.

Virtues of Zikr Hafiz Ibn Qayyim رَحْمَةُ اللّٰهِ عَلَيْهِ is a well-known Muhaddith. He has written an authentic book named ‘Al-Waabilus Sayyib’, on the virtues of zikr. He has stated therein that there are more than one hundred virtues of zikr and he has listed seventy nine of these which are briefly given below in the same order. Some of these include multiple benefits and for this reason their actual number is more than one hundred: (1) Zikr keeps away shaytaan and weakens his strength.

(2) It is the cause of the pleasure of Allah Ta’ala. (3) It relieves the mind of anxieties and worries. (4) It produces joy and happiness in the heart. (5) It strengthens the body and the mind. (6) It brightens the face and the heart. (7) It attracts one’s sustenance. (8) It covers the zaakir with respect and sweetness i.e. those who see him are filled with awe and they perceive his sweetness (his companions enjoy his company). (9) It induces love for Allah Ta’ala and this is in fact the spirit of Islam and the pivot of Deen and the basis of success and salvation in the Aakhirah. He who wants the love of Allah Ta’ala should make zikr profusely. Just as reading and repetition is the door of knowledge so too the zikr of Allah Ta’ala is the gateway to His love.

(10) Zikr leads one to muraaqabah (deep meditation), through which one reaches the stage of Ihsaan. At this stage a person worships Allah Ta’ala as if he is actually seeing Him. (To reach or attain this stage of Ihsaan is the ultimate objective of the Sufis). (11) It makes him turn to Allah Ta’ala whereby he gradually begins to develop conviction that Allah Ta’ala is his only Cherisher, Guardian and Master and he turns unto Him, in all afflictions. (12) It is the key to the nearness to Allah Ta’ala; the greater the zikr, the greater the nearness to Allah Ta’ala, and, the greater the indifference to zikr, the greater the distance from Him. (13) It opens the door of ma’rifat (recognition) of Allah Ta’ala. (14) The heart is filled with the greatness and grandeur of Allah Ta’ala and it strengthens the consciousness of his omnipresence. (15) Zikr of Allah Ta’ala is a means of one being mentioned in the court of Allah Ta’ala, as mentioned in the Qur-aan.

Translation: “Remember me, and I will remember you” (Surah Baqarah - Aayah 152)

and as stated in a Hadith

Translation: “Whosoever remembers me in his heart, I remember him in My heart.”

It has been explained earlier under other Aayaat and Ahaadith that even if there were no other virtues on zikr, except that mentioned above, this alone would have established its superiority over other acts of ibaadah. Nevertheless, there are many more virtues and benefits of zikr. (16) It gives life to the heart. Hafiz Ibn Taymiyyah رَحْمَةُ اللّٰهِ عَلَيْهِ says that zikr is as necessary for the heart as water is for the fish. Imagine the condition of a fish out of water. (17) It is food for the heart and soul. Depriving them of zikr is like depriving the body of its food.

Translation: (18) It cleanses the heart of its rust. It has been mentioned in an earlier Hadith; everything rusts according to its nature, and the heart rusts with worldly desires and negligence. To purify it, zikr is necessary. (19) It safeguards one against mistakes and errors. (20) The heart of a neglectful person is beset by a feeling of bewilderment from Allah Ta’ala and nothing other than the engagement of zikr can rid the heart of this feeling. (21) The zikr one makes, mentions one’s name around the Arsh of Allah Ta’ala. As stated in a Hadith. (22) If one remembers Allah Ta’ala in happiness, Allah Ta’ala will remember him in his afflictions. (23) It is a means to save one from the punishment of Allah Ta’ala. (24) It causes the peace and mercy of Allah Ta’ala to descend, while the Malaaikah surround the person engaged in zikr. (25) It saves the tongue from indulging in backbiting, loose talk, lies and other abuses. It is a common experience that a man whose tongue remains engaged in zikr does not commit these sins. On the other hand, the tongue that is not used to zikr falls an easy prey to all kinds of useless talk. (26) The gatherings of zikr are gathering of Malaaikah and gatherings without zikr are gatherings of shaytaan. A person is free to have a choice which gathering he wishes to choose, and verily man, by instinct, is drawn towards that which is appeasing to his temperament. (27) By virtue of zikr, the zaakir and also those people sitting around him are blessed. Similarly the one who is unmindful and is involved in useless activities and also those people who are sitting around him are accursed. (28) Zikr will save one from regret on the Day of Qiyaamah. This is confirmed by an Ahaadith which says that the gathering which is devoid of the zikr of Allah Ta’ala will be a cause of sorrow and losses on that day. (29) If zikr is joint with tears and taubah in loneliness, the zaakir will be blessed to be under the shade of the throne of Allah Ta’ala on the Day of Qiyaamah, when everyone will be in distress due to the unbearable heat of that day.

(30) Those who remain busy in zikr are rewarded more by Allah Ta’ala than those who remain busy in dua. According to one Hadith, Allah Ta’ala says that I will give better reward to the one who was unable to make dua because of his engrossment in zikr. (31) In spite of the fact that zikr is the easiest form of ibaadah (the movement of the tongue being easier than the movement of any other part of the body), yet it is the most virtuous form of ibaadah. (32) The zikr of Allah Ta’ala are the plants of Jannah. (Details of this will follow in Section 3 Chapter 2 under Hadith No.4) (33) The reward and forgiveness promised for zikr is greater than for any other action. According to one Hadith, if on any day a person repeats one hundred times the kalimah:

Translation: “There is none worthy of worship except Allah, the One. There is no partner with Him; His is the kingdom, and for Him is all praise, and He is All-powerful to do everything.”

He will be rewarded as freeing ten slaves. In addition one hundred virtues are written to his account and one hundred sins are forgiven. He remains protected against shaytaan throughout the day, and no one is considered as having acted better than him except one who has recited these words more than him. Similarly, there are many other Ahaadith mentioning the superiority of zikr over all other good deeds. (34) Due to continuous zikr, one is protected from being unmindful of his nafs. When one is negligent of the remembrance of Allah Ta’ala, one will end up being negligent of one’s nafs and all its interests and this will result in one’s failure in both worlds. Allah Ta’ala says in the Qur-aan Shareef:

Translation: “And be not like those who forgot Allah Ta’ala and therefore He caused them to forget themselves. Such are the evil-doers.” (Surah Hashr – Aayah 19)

Thus, when one forgets one’s self, he becomes restless and forgets his real interests, which lead to his ruin. Like a garden or field is ruined when its owner fails to look after it. Protection against this ruin can only be achieved by keeping one’s tongue always busy in zikr. Zikr should become as indispensable as water is at the time of extreme thirst, or food at the time of hunger, or the house and clothes for protection against extreme heat and cold. As a matter of fact, one should be more mindful of zikr than any of these material necessities. The absence of these material necessities can result in physical death, which is a small loss as compared with spiritual death. (35) Zikr is the source of one’s spiritual upliftment whether done in one’s bed or in the market, in good health or in sickness, or even when one is enjoying the (permissible) pleasures of life. No other Ibaadah can cause spiritual enhancment in all these different conditions but zikr. His heart is so illuminated with the light of zikr that, even whilst asleep, one is more wakeful than a neglectful person who stays awake all through the night. (36) The noor (radiance) of zikr remains with a person in this life as well as in the grave. It will be in front of him on the Siraat in the Hereafter. Allah Ta’ala says in the Qur-aan:

Translation: “Can he who was dead (astray) then We granted him life (gave him Imaan), and blessed him with a light with which he may walk among people, be like one who is in multitude darkness from which he cannot come out.” (Surah An’aam – Aayah 122)

Translation: The person mentioned first is the Muslim who believes in Allah Ta’ala and shines with the light of His love, zikr, and recognition, while the second person is devoid of all these virtues. In reality, this radiance is a great blessing and leads to perfect success. That is why Rasulullah ﷺ used to beg for it in his lengthy duas, and made dua for noor for every part of his body. As mentioned in many Ahaadith Rasulullah ﷺ made dua that Allah Ta’ala ZIKR may bless his flesh, bones, muscles, hair, skin, eyes and ears with noor, and that he may be surrounded with noor on all sides. He even made dua that he may be blessed with noor from top to bottom and that his whole body be made into noor. One’s deeds will shine according to the noor in oneself so much so that the good deeds of some people (while going up to the heaven) will shine like the sun. Similar noor will be found on their faces on the Day of Qiyaamah. (37) Zikr is the basic principle of Tasawwuf (Sufism) and is taught in all the schools of Sufism. A person who enters the gateway of zikr is sure to reach the door of Allah Ta’ala, and he will get whatever he wants, as the treasures of Allah Ta’ala are unlimited. (38) There is a portion in the heart of man which cannot be filled except by the zikr of Allah Ta’ala. When zikr dominates the heart, not only does it fill up this portion, but it also leads the zaakir to become rich, independent of wealth and it will give him respect independent of family amongst people, which one’s family or friends would fail to give. It will make him a king independent of kingdom. On the other hand, one who is unmindful of the zikr of Allah Ta’ala is disgraced, despite having wealth, riches, friends and kingdom.

Translation: (39) Zikr transforms scattered thoughts into concentration and concentration into scattered thoughts. It brings close that which is far and distances that which near. This means that one is relieved of one's troubles, worries and fears, and is blessed with peace of mind. His mistakes and sins are forgiven, and the shayaateen, who are after him, are chased away. It makes him remember that the Aakhirah is not far away, and the worldly life has little attraction for him. (40) Zikr awakens one’s heart from slumber and changes forgetfulness to alertness. While the heart of a person is asleep, it remains in a state of loss. (41) Zikr is like a tree, the fruit of which is the recognition of Allah Ta’ala. The more zikr that is done, then the root of this tree shall grow stronger and this will result in bearing abundant fruit.

(42) Zikr of Allah Ta’ala promotes nearness to Him and thereby earns His closeness. It is mentioned in the Qur-aan Shareef:

Translation: “No doubt Allah Ta’ala is with those who fear Him.” (Surah Nahl – Aayah 128) It is stated in one Hadith: “I am with my slave as long as he remembers Me.”

According to another Hadith, Allah Ta’ala says, “Those who remember Me are My men, and I do not deprive them of My mercy. When they keep making taubah, I befriend them, but if they do not make taubah, I am their physician. I put them into difficulties to forgive their sins.” Nearness to Allah Ta’ala resulting from zikr has no parallel. No words or writing can describe this nearness. Its taste is known only to those who are blessed with it (May Allah Ta’ala also bless me with the same). (43) Zikr of Allah Ta’ala is as meritorious as freeing slaves, and spending in charity and jihaad in the path of Allah Ta’ala.

(Many virtues of this kind have already been described and more will further be narrated in this book Insha Allah). (44) Zikr is the root of shukar (gratitude to Allah Ta’ala). One who does not make zikr cannot thank Allah Ta’ala. It is stated in one Hadith that Hadhrat Moosa عَلَيْهِ السَّلَامُ had asked Allah Ta’ala “O My Rabb! You have done me countless favours; teach me how I should thank you in the correct manner.” Allah Ta’ala said, “The more zikr you make, the more thanks you offer.” According to another Hadith, Hadhrat Moosa عَلَيْهِ السَّلَامُ is reported to have said, “O, My Rabb! How can I offer thanks worthy of Your greatness.” Allah Ta’ala replied, “Let your tongue always remain engaged in zikr.” (45) According to Allah Ta’ala, the best of those people with Taqwa, close to Allah Ta’ala are those that always remain busy in the zikr of Allah Ta’ala, because the end result of Taqwa is Jannah, while the end result of zikrullah is the nearness of Allah Ta’ala (Himself). (46) There is a sort of hardness in the human heart which is not softened by anything except zikr. (47) Zikr is a remedy for all ills of the heart. (48) Zikr of Allah Ta’ala is the root of His friendship and neglecting zikr is the root of His enmity. (49) Nothing is more effective than zikr in attracting the blessings of Allah Ta’ala and keeping away His punishment. (50) Allah Ta’ala grants His grace to those who make zikr and the Malaaikah make dua for them. (51) One who wants to remain in the gardens of Jannah, even in this life, should sit in the gatherings of zikr, because these are compared to the gardens of Jannah. (52) Gatherings of zikr are also the gatherings of Malaaikah. (This has been explained in detail). (53) Allah Ta’ala praises those who make zikr in front of the Malaaikah. (54) One who is always making zikr will enter Jannah smiling. (55) All acts of worship are only prescribed for the remeberence of Allah.

(56) A good deed becomes superior compared to others of its kind because of abundant zikr. For example, the fast (saum) with more zikr is the best and the Hajj with excessive zikr is more virtuous. Similar is the case with other good deeds like jihaad etc. (57) Zikr is a substitute of nafl Salaah and other nafl observances. It is related in one Hadith that the poor people once complained to Rasulullah ﷺ of the higher reward available to the rich because of their wealth. They said, “These rich men offer Salaah and fast, just as we do, but they surpass us by performing Umrah and Hajj, and taking part in jihaad on account of their wealth.” Rasulullah ﷺ replied, “Should I tell you something, so that none except the one who practices it can surpass you.” He then advised them to recite after every Salaah:

Translation: Subhaanallah, Alhamdulillah and Allahu-Akbar.

Translation: (As will be mentioned in Section 3, Chapter 2, Hadith No.7). Rasulullah ﷺ had indicated the importance of zikr, to be the substitute for various kinds of Ibaadaat, like Umrah, Hajj, Jihaad, etc. (58) Zikr assists one in performing all other forms of Ibaadah. Excessive zikr creates love for various forms of Ibaadah. One begins enjoying performing Ibaadah and never feels bored or burdened while offering them. (59) Zikr is a solution to all difficulties and a remedy for all hardships. It lightens every burden, and relieves every affliction. (60) Zikr removes the fear of the heart. It has a special effect in promoting peace of mind and for relieving the heart of its fear. To free the heart of its fears and the mind of its anxieties is one of the special qualities of zikr. The greater the amount of zikr, the greater the freedom from fear. (61) By doing zikr, one is blessed with the help of Allah Ta’ala in all his work so that he accomplishers things that would normally be very difficult. Sometimes man achieves things which are beyond his ability and he gets what was seemingly beyond his reach. This is perhaps the reason why Rasulullah ﷺ advised his daughter ﷺ ” and “ٱلْحَمْدُ اللهِ

Translation: Hadhrat Faatimah رَضِيَ اللّٰهُ عَنْهَا to recite “

Translation: ” thirty three times each and “اللهُ اكْبَرُ ” thirty four times before going to bed at night, when she approached him for a helper to assist her in her difficult work of grinding the wheat and doing other house-hold chores. Rasulullah ﷺ further said, “The recitation of this zikr is better for you than a servant.” (62) Those who are striving for the life of the Aakhirah are in a race, wherein the zaakirs shall remain ahead of all on account of their zikr. Umar Maula Gafra رَحْمَةُ اللّٰهِ عَلَيْهِ says that, on the day of Qiyaamah, when people will be rewarded for their good deeds, many shall regret why they neglected zikr when it was the easiest of all good deeds and the highest in reward. In one Hadith, Rasulullah ﷺ is quoted to have said, “The mufarrideen have surpassed all.” He was asked, “Who were the mufarrideen?” Rasulullah ﷺ replied, “Those who work hard making zikr (Those who are passionately devoted to making zikr) as zikr lightens their burdens.” (63) Those who make zikr are regarded as truthful by Allah Ta’ala, and those who Allah Ta’ala regards as truthful cannot be raised up among the liars on the Day of Qiyaamah. It is quoted on the authority of Rasulullah ﷺ that when a man utters,

Translation: Allah Ta’ala announces, “My slave has spoken the truth, and nobody is worthy of worship except Me, and I am the Greatest of all.” (64) Zikr is a means of houses being built in Jannah. When the zikr is stopped, the Malaaikah also stop the construction of the houses. When asked why a particular construction was stopped, they reply, “The construction had to be stopped because funds for that were stopped.” This fact is confirmed by a Hadith which says that when a man recites the following seven times; a tower is raised for him in Jannah.

Translation: “Subhaanallahi wa bi Hamdihi Subhaanallahil Azeem”

Translation: (65) Zikr becomes a barrier from Jahannam. If, due to any misdeed, a zaakir becomes liable for punishment in Jahannam, his zikr will become a barrier between him and Jahannam. The more his zikr, the stronger will be this barrier. (66) The Malaaikah make dua for the forgiveness of those who make zikr. It is related on the authority of Hadhrat Amr ibnul Aas رَضِيَ اللّٰهُ عَنْهُ that when a man says either one of the following, then the Malaaikah make dua to Allah Ta’ala for his forgiveness.

سُبُحَانَ اللهِ وَبِحَمْدِم or

Translation: (67) The mountain or ground on which zikr is made feels proud. According to a Hadith, one mountain asks another if any zaakir has crossed over it during the day. If the reply is yes, then it feels happy. (68) Zikr guarantees protection from nifaaq (hypocrisy), for Allah Ta’ala has described the munaafiq (hypocrite) as;

Translation: “They do not remember Allah except very rarely.” (Surah Nisaa – Aayah 142)

It is also related on the authority of Ka’b Ahbaar رَضِيَ اللّٰهُ عَنْهُ that he who makes the zikr of Allah Ta’ala frequently is free from hypocrisy. (69) Compared to other good deeds, zikr carries a special enjoyment, which is not to be found in any other action. Even if there were no other virtues for zikr, this enjoyment alone would have been a sufficient reward to justify it. Maalik bin Dinaar رَحْمَةُ اللّٰهِ عَلَيْهِ has said that nothing is more enjoyable than the sweetness of zikr. (70) The faces of those who make zikr remain bright in this life, and will carry a special radiance in the Aakhirah. (71) One who is frequently engaged in zikr, in or out of his house, or when he is stationary or travelling, will find on the Day of Qiyaamah, a large number of witnesses in his favour. Allah Ta’ala has described the Day of Qiyaamah as,

Translation: “The day when the Earth will tell all that it knows.” (Surah Zilzaal - Aayah 4)

Rasulullah ﷺ asked his companions if they knew what that news would be. They expressed their ignorance. Then Rasulullah ﷺ said, “Whatever deed is done, good or bad, by any man or woman, on the face of the Earth, the Earth will describe it all, with date, time and place.” Therefore, one who makes zikr at many places will find many witnesses in his favour. (72) As long as the tongue is busy in zikr, it cannot indulge in lies, backbiting or any other kind of evil. The tongue will engage in useless talk if it is not in zikr, because it cannot remain quiet. So is the case with the heart if it is devoid of the love for Allah Ta’ala, it will be filled with the love of worldly things. (73) The shayaateen are outright enemies of man and always frighten him and surround him. The miserable condition of a person who remains surrounded by enemies can well be imagined; especially when the enemies are vengeful and every one of them wants to harm him in every possible way. Nothing except zikr can protect him against these enemies. Many forms of duas are mentioned in the Ahaadith. If any of these are recited by a person, then shaytaan will not dare come near him. If the dua is recited at the time of going to bed, one remains safe from shaytaan throughout the night. Hafiz Ibn Qayyim رَحْمَةُ اللّٰهِ عَلَيْهِ has also mentioned many such duas.

In addition to these, the author Hafiz Ibn Qayyim رَحْمَةُ اللّٰهِ عَلَيْهِ has also mentioned in detail under six headings the merits of making zikr and also some of its virtues, which are specific to zikr alone. He has also given seventy five chapters on special duas, which are suited to specific times and occasions. For the sake of keeping it short and brief, these have been excluded from this book. For those blessed with determination to practice on it, the virtues of zikr detailed above are more than enough. And for those who are disinclined to act, thousands of such virtues would be of little benefit.

Translation: “Whatever good I have done is through the grace of Allah Ta’ala. I, therefore, depend on Him and turn to Him.”