Dhikr - Rememberance

Remember Me, and I shall remember you

-- The Magnificent Qur’an (2:152)

The dimension of time allows the mind to comprehend the mortal nature of the human condition. The mind consequently, ponders on questions of both physical and metaphysical natures. Nights and days, similarly to time, are Allah’s creations that are indicative of a metaphysical existence. The Quran states “Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.” (Q 3:190) By the parables of the Revelation, the human mind conceives this wisdom of understanding as a mercy from Allah. Allah has created the reality for all that exists. Clearly those who have the wisdom of conceptualising the existential reality are in worship of Him. They are those who have a sound understanding of one’s innate disposition (fitra). It is known to be the primordial nature of one’s existence. The success of the human condition lies in returning one’s ‘spiritual heart’ to this inherent disposition. In classical Islamic tradition, as in other traditions, this spiritual heart is the central faculty of the human being and resides within the physical heart[1]. The path of returning to fitra allows the heart to find contentment and attain consciousness (taqwa). The finest method commended to realise this path of returning is the sincere and consistent remembrance of Allah (dhikr) and the worship of Him. The Quran states "…Verily, it is in the remembrance of Allah do hearts find tranquillity.” (Q13:28)

The sincerity and consistency of dhikr ensures the regularity of the purification process for the heart. A purified heart suffers neither from the sicknesses of the lower desires nor from the sickness of the desires of the visible world. The Messenger of Allah (Sallallahu Alayhe Wasallam), said ‘In the body there lies a small piece of flesh, when it is good the rest of the body is good also, and when it is corrupt – the rest of the body becomes corrupt also: it is the heart.’ It is understood from this beautiful Arabic prose or hadith that the remembrance of Allah purifies both the heart and the body in its entirety. Allah has established His remembrance as the goal of worship, while prayer as one of the mediums to accomplish this. This understanding is supported by the verse "So serve Me and establish prayer for My remembrance." (Q 20:14)

Concerning the verse “Surely prayer keeps (one) away from indecency and evil, and certainly the remembrance of Allah is the greatest, and Allah knows what you do.” (Q29:45), exegetes portray a wide variety of meanings. Among Ibn Kathir, Ar Razi and others, it is understood that remembering Allah is superior to any other act of worship or devotion. Secondly, Allah’s remembrance of the individuals in prayer supersedes the individuals’ capability of reciprocating. And thirdly, remembering Allah safeguards humanity from committing sins or misdeeds. The Hadith Qudsi, "I am with My servant as long as he remembers Me” highlights the power of dhikr and its bond with the Divine. It allows the human being to be in a state of sanctity and tranquillity. The Quran directs humanity to the continual remembrance of Him, "…And remember Allah much, that you may be successful." [Q 62:10] Thereby it paves the path of success for the human being through the act of remembrance. The Quran says “...Their skins and their hearts soften to the remembrance of Allah.” (Q 39:23)

Moreover, the Quran warns of the severity of neglecting this action. Neglecting to remember Allah aggravates the blindness of the heart.

" ...Woe unto those whose hearts are hardened against the remembrance of Allah. Such are in plain error." [Q39:22]

"And be not you as those who forgot Allah and thus He caused them to forget their own souls. Such are the losers." [Q59:19]

The elevated status of dhikr is focused upon in a prose of the Messenger of Allah (Sallallahu Alayhe Wasallam), as guidance for the spiritual heart to gain consciousness. Once the Messenger of Allah (Sallallahu Alayhe Wasallam) was asked who were the most exalted among the servants of Allah on the Last Day, he replied, "Those who remember Allah, be they men or women." In another occasion, the Messenger of Allah (Sallallahu Alayhe Wasallam) compared the neglecting heart with the heart which remembers Him by contrasting the examples of the living and the dead. Lifeless is the heart, which neglects to remember Allah and departs from the path of guidance. The healthy heart finds beauty, compassion, and love in the remembrance of Allah. Allah states in this authentic Hadith Qudsi:

"I am near to the thought of My servant as he thinks about Me, and I am with him as he remembers Me. And if he remembers Me in his heart, I also remember him in My Heart, and if he remembers Me in assembly I remember him in assembly, better than his (remembrance), and if he draws near Me by the span of a palm, I draw near him by the cubit, and if he draws near Me by the cubit I draw near him by the space (covered by) two hands. And if he walks towards Me, I rush towards him."

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The traditional idea of dhikr is not only limited to the repetitive utterance of words or names glorifying Allah. Take for example, Imam Hassan Al Banna[2] who derived dhikr in such forms as repentance [isteghfar], contemplation [tafakkur], pursuing knowledge, seeking lawful provisions with the correct intention, and generally, every lawful act during which the presence of Allah is felt. The broader concept of dhikr includes the recitation of the Magnificent Quran, obligatory prayers, non-obligatory prayers and devoted contemplation on the signs of Allah; such signs as the constellations of the stars, natural wonders, the human body and other forms of Allah’s creations.

The recitation of the Quran is regarded as the best form of dhikr. Imam al-Mawlud in his poetry Matharat al Qulub, advises to “remember Allah much, and know that the Quran is the best of it.” Imam Abdullah al-Haddad of Tarim, regarded as the Renewer of the 12th Islamic century, states that the best act of remembrance is that which involves both the tongue and the heart as stated in the verse "…Men and women who remember Allah much with their hearts and tongues. Allah has prepared for them forgiveness and a great reward." [Q33:35]. The senses act as a path to the spiritual heart. Thus Sheikh Hamza Yusuf advises to recite from the Quran itself if possible, rather than from memorization since it involves one’s eyes, hands and ears. He further states in his book ‘Purification of the Heart’: “When one recites the Quran while contemplating deeply on the meaning of the words, doors of insight open while the veils of the heart are lifted, thus one’s iman grows stronger. The only time when the Quran is not the preferred dhikr is when other obligations are immediately pressing.”[3]

While there are various forms of dhikr, the most commonly understood definition is the devotional act which involves the repetitive utterance of Allah’s Attributes and words glorifying and praising Him, as well as isteghfar – the act of asking for forgiveness. It is a form of dhikr which has no barriers regarding the time of the day or the personal state of cleanliness. The Quran directs by stating “Remember Allah – standing, sitting, and lying down on your sides” (Q4:103). While it is highly encouraged that one’s heart and tongue should be continuous in form of this devotion, there is a general etiquette of remembrance that is preferred. This etiquette is commonly referred to as Adab. It is the ethical behaviour to be followed that creates the correct context in developing the humanness on the path of returning back to fitra. The Messenger of Allah (Sallallahu Alayhe Wasallam) said: "None of you will have authentic faith until your hearts are made right, nor will your hearts be made right until your tongues be made right, nor will your tongues be made right until your actions be made right." Adab is what guides this action, ensuring it is on the right path.

Imam Hassan al-Banna states in his Mutharat that for dhikr to bear fruit, the etiquettes which should be observed are:

a) Humility, sobriety and reflecting over the meanings of the dhikr and dua.

b) Lowering one's voice so that others are not disturbed, however one must be completely awake. The Quran states: "And remember your Lord by your tongue and within yourself, humbly and with fear without loudness in words in the mornings, and in the afternoons and be not of those who are neglectful." (7:205)

c) Abiding by the sequence of the group if the dhikr is performed collectively. One should not be too fast or too slow in observing the sequence; but rather keep up with the pace of the group.

d) Cleanliness and respectability of clothes and the place of dhikr is important. By observing these guidelines, one will find happiness in his heart, light in his soul and blessings from Allah.

Imam al-Haddad states, “The one who sits in a secluded place in a state of purity, facing the Qibla, keeping his limbs still and his head down, and then remembers Allah with an attentive heart and complete courtesy, will see in his heart a manifest influence of the remembrance”. He further states that out of remembering or reciting aloud or silently, what is most useful is that which is better for the invoker’s heart.

Consistency, even if it is in small acts of worship is preferred. Aisha (radiAllahu anha) was asked regarding the most beloved deed of the Messenger of Allah (Sallallahu Alayhe Wasallam), she replied “the actions that are consistent and regular.” Thus dhikr should be done consistently even if over a short period of time. A small routine of dhikr, for example, may be included at the conclusion of Fajr and Maghrib prayers. The Quran states, "O you who believe, remember Allah with much remembrance and glorify Him morning and evening." (33:41-2)

Contemplation (tafakkur) is another form of dhikr that addresses the thinking mind. It focuses upon the meditation of Allah’s Attributes and His creations in the universe and beyond. Sheikh Yusuf al-Qaradawi defines contemplation as a ‘free form of worship, which, short of contemplation of the Divine Being Himself, is not hindered by any limitation of space or time, or any obstacles, seen or unseen.’ Relating it to remembrance, Sheikh Abdessalam Yassine, of Jamā’at al-‘Adl wal Ihsān (the Justice and Spirituality Movement) defines contemplation (tafakkur) as a heart centred movement that meditates upon the universe in order to understand the existence of Allah, while remembrance is the lifeblood of the spiritual hearts. Contemplation in conjunction with remembrance finds the perfection in the moment that leads to a process of solutions and change by calling on Allah in the time of need. The Quran states "(Men of understanding are) those who remember Allah standing and sitting and reclining and they ponder in the creation of the skies and the earth." (3:191)

Sincere remembrance of Allah is therefore paramount to the success of humanity. It is commanded by Allah and cherished by the Messenger (Sallallahu Alayhe Wasallam). It elevates the rank of oneself in stature and allows each individual to control the desires of the lower self. It purifies the heart and lifts the veils of darkness. It is the path to returning back to one’s innate disposition and the path of success for the human condition.

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This article was inspired by a lecture given by Habib Umar bin Hafith in Sydney during his recent trip to Australia. He concluded his lecture on dhikr by stating an authentic hadith where it is said the angels descend upon a group who perform dhikr, and Allah states to the angels "I am making you witness that I have forgiven them." In response by the Grace of Allah, one of the angels replies, "O my Lord, someone was there who did not belong to that group, but came for some other need." (That person came for some other purpose than dhikr). To this, Allah answers: "Those (people of dhikr) are such a group that anyone who sits with them - no matter for what reason - will also have his sins forgiven." Habib Umar bin Hafith adds that if these are the people who are forgiven, then how would it be for those who sat by the Messenger of Allah (Sallallahu Alayhe Wasallam), and kept their tongue moist in remembrance of Allah? How would it be for those who were in constant remembrance of Allah in the presence of Allah’s best creation, the Light of this world, the Mercy of Humankind? Scholars advise that the believers, whom have not sat with the Messenger (Sallallahu Alayhe Wasallam) physically, can sit with him in his tradition and followings – therefore following the Sunnah and the Seerah; sit with him through the company of the scholars of a nation and sit with him in his salutations.

InshAllah next one, I will reflect upon the first Xpresso event in Melbourne - Prince among slaves.

May Allah keep all of our hearts pure and tongues moist of His remembrance. May He forgive us all and keep our hearts healthy and purified from any sicknesses. Ameen.

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[1] Purification of the heart, Shaykh Hamza Yusuf, p4

[2] Contrary to popular contemporary belief, Hassan Al-Banna was a member of the Hasafiyah Sufi order and later became the secretary of the Hasafiyah Society for Charity.

[3] Purification of the heart, Sheikh Hamza Yusuf, p163