Fiqh Al Adhkar - Shaykh Waleed Basyouni

Fiqh Al-Adhkar (Shaykh Waleed Basyouni) 1
‘IlmSummit 2009 Houston, 24th July -10th August, 2009
Ibn Mubarak was once asked an interesting question: If you die and Allah (subhana wa ta'ala) gives you a
chance to come back to life, then what would you come back to do? He said, “Seeking knowledge.”
Learning is a great ni’ma that Allah put the love for learning in your heart. The Prophet (sal Allahu
alayhi wa sallam) said, “Whoever Allah (subhana wa ta'ala) intends good for, He will guide him/her to
understand the religion.” There is no way to understand the religion without learning it.
Shaykh Waleed will be teaching 3 subjects: Torch Bearers, Fiqh al Adhkar, and Usool Al Aqidah.
The reason for choosing this topic: A student of knowledge needs adhkar and du’a the same way water
and food is needed every day. Without dhikr of Allah (subhana wa ta'ala) and learning the dhikr of Allah
(subhana wa ta'ala) and being among adh-dhakireen, you will never be among the students of knowledge
and will never learn the Shari’ah. It is one of the foundations of ilm in order for you to be able to carry
the responsibility of knowledge. Nothing can make you strong to carry the responsibility unless you learn
dhikr and how to make du’a in the way of the Prophet (sal Allahu alayhi wa sallam). Many of us do not
invest time in learning the du’a of the Prophet (sal Allahu alayhi wa sallam). We are fascinated with the
du’a of normal people. Not many people try to learn what the Prophet (sal Allahu alayhi wa sallam) said
and which supplications he used and memorize the du’a he used. If you want the road to success in the
duniyah and the akhirah, you need to learn about the subject and transfer it from theoretical to practical.
Start memorizing some of the adhkar.
Ibn Al Qayyim said, “I was always surprised by the strength of Ibn Taymiyyah. It amazed me how much
strength and eman he had.” One day he asked Ibn Taymiyyah about his ability to do all of this, and the
Shaykh Al Islam said that the supplication / adhkar he said everyday in the morning and the night are
what gave him the strength to write, read, teach, and debate to the extent that one time one of his students
said that Ibn Taymiyyah would sit making adhkar from after fajr until close to dhuhr time, and he asked
him if he did this every day. Ibn Taymiyyah replied that without it, he could not function.
Seeking knowledge is all about knowing Allah (subhana wa ta'ala) and connecting with Allah (subhana
wa ta'ala). How can you as a student of knowledge connect people to Allah while you yourself are not
connected to Allah (subhana wa ta'ala)? The connection is two ways. All connections are two ways.
From Allah to us is the Quran, and from us to Allah are the dhikr and the du’a. If one of them is missing,
then the entire connection falls apart.
Chapter 1: Thikr and Its Rulings
1. What is the meaning of dhikr linguistically and technically?
Why is the definition important?
 The word linguistically can have one meaning and technically have another meaning. For example:
zakat and salat have one meaning linguistically and another meaning technically. Zakat linguistically
means increasing and technically means giving a portion of money specified by the Shari’ah at a
certain time to certain people.
 The word itself can have several meanings in the language. The word can have meaning at certain
times in history, and that meaning may be changed in another time. For example: the word ‘hour
(sa’)’ was used by the Prophet (sal Allahu alayhi wa sallam) to refer to a short period of time, and
now, an hour means 60 minutes. It is important to know the original meaning of the word.
Allah (subhana wa ta'ala) said, “Ask the people of dhikr if you do not know.” Allah (subhana wa ta'ala)
said, “We have sent down the dhikr.”
Dhikr originally comes from the word dha-ka-ra. Linguistically, dhikr is to remember something and not
to forget. Is remembering something an action of the tongue or the action of the heart? The heart. Dhikr
starts from the heart, and when you think about something a lot, then you start talking about it. If
something occupies your mind, then you start talking about it. Dhikr is something that you remember and
do not forget.
Dhikr in Arabic language is used to refer to something honorable. You remember the honorable and
important things. Generally, you remember something that has value. There is nothing more valuable
than Allah (subhanahu wata'ala) and what is related to Him. In Surah Saad verse 1, Allah (subhanahu
wata'ala) mentions this: “The Quran has a high place…”
Technical definition:
Dhikr has almost ten meanings in the Quran and Sunnah. Dhikr means: good deeds, dhikr is that which is
said by the tongue: remembering Allah and pronouncing it, thinking about Allah in your heart, memory
(when you memorize something, you are making dhikr), reminder, Honor, Al Quran, At Torah, Safe
Tablet, five prayers, one prayer, Tawheed, Muhammad (sal Allahu alayhi wa sallam) was named: al
mudhakir (the reminder)
Imam An Nawawi said: By analyzing the technical evidence from the Quran and Sunnah, dhikr is that
which is remembered in the heart and said by the tongue.
Technically, it is to remember Allah (subhanahu wata'ala) by thinking about Him or mentioning His
Names and Attributes or mentioning Him. Many scholars said that dhikr is not by tongue or heart. If it is
only mentioned by the tongue and not the heart, then it is not dhikr.
One of the scholars said: If we need to make istighfar for our istighfar, then only Allah is the One who
can deal with us with His mercy.
2. What are the types of Dhikr that one can make to remember Allah?
Three different types:
 Remembering and mentioning Allah by His Names and Attributes by two ways:
1) Praising the Names and Attributes of Allah. Example: saying subhanAllah, alhumdulillah,
Allahu akbar.
2) Telling people about it and the meaning of His Names and Attributes.
You always praise Allah and always mention the great qualities of Allah. From a hadeeth of the Prophet
(sal Allahu alayhi wa sallam)Allah (subhanahu wata'ala) says that when someone says Ar Rahman Ar
Raheem, Allah (subhanahu wata'ala) says that His slave has praised Him.
 Remember the rulings and orders of Allah (subhanahu wata'ala). (What He loves / hates and likes /
dislikes).
1) Telling people about it. The shaykh / mufti / ‘alim are called the people of dhikr because they
remind people of what Allah loves and hates and what Allah wants us to do and does not want us
to do. (Majalis adh-dhikr – the gathering of dhikr) A great scholar said: The gathering of dhikr is
the place where people study the halal and haraam. Abu Su’ad used to sit with young people and
study knowledge, and one young man said to him, “Why are we going to make dhikr? How are
we going to make it? We say subhanAllah…” He replied that teaching is making dhikr. When
we read hadeeth, the Prophet (sal Allahu alayhi wa sallam) said that angels pass by gatherings of
knowledge.
2) Remember the rulings yourself when they are needed. When you see what is haraam, you
remember what Allah (subhanahu wata'ala) said about it. For example: remembering it is salah
time or time to fast.
 Remembering Allah (subhanahu wata'ala) in the time of calamities or when you see the uniqueness of
His creation. This is dhikr of Allah by looking at the bounties that Allah has bestowed upon us.
When good things happen, you remember that it is all from Allah. When bad things happen, you
remember that it is a test from Allah and related to qadr. This will lead us to being patient and
grateful to Allah (subhanahu wata'ala) (having sabr wa shukr at the same time).
3. How many categories are there for the verbal Dhikr that a Muslim can make throughout the day?
They are classified into two categories:
 Reported dhikr from the Quran and Sunnah. Examples: reciting certain surahs. You must read
Surah Al Fatihah in salah. What to say in tashahhud and adhan.
a. Restricted by time, situation, number, or location. For example: the morning / night, in a
time of happiness / sadness, time of calamity. Reciting something 33 times.
b. General / unrestricted. The Prophet (sal Allahu alayhi wa sallam) said, “Remember Allah as
much as you want.” Read Quran as much as you want.
 What the Muslims initiate on their own from dhikr. Not reported in the Quran and Sunnah. For
example: making your own words of dhikr. Making a certain du’a or supplication.
There are guidelines for both of these categories in order for them to be acceptable. Not everything in the
Quran and Sunnah can be done the way you want, and similarly not everything you initiate can be done in
the way you want.
Khalid ibn Maddan used to make tasbeeh everyday 40,000 tasbeeh. This is not considered to be an
accurate number, but it was how much it was estimated. The person who washed his body after his death
said that his finger was showing as if he was making tasbeeh. Whenever he stretched the finger, it would
go back to the same position, and it was the way he was placed in his grave.
When a person used to make something a lot in the duniyah, this is what he will continue doing until
death. A shaykh once visited a hospital and saw a man in a coma who was making tasbeeh. One of the
brothers in Qabeelat Haadi spoke about his father-in-law. He was in Egypt and retired and lived his life
with honesty and being nice to people. For almost 15 years, he would make adhaan regularly even when
he was in a wheelchair. Before his death, he was in a coma for several days. Everyday during the time of
adhaan, he would start saying the adhaan in a very soft voice. Abu Khalid was a cancer patient in
Houston, and his entire family is mu’adhineen in Makkah. As his cancer developed, he became very sick
and was in a coma before dying. He woke up around 10 / 10:30 and called all of his family and kept
asking if dhuhr time had begun. He called the adhaan as if he was in Makkah. After he called the
adhaan, he asked his son to lead the prayer. He prayed dhuhr and then died.
Dhikr of Allah (subhanahu wata'ala) is a guarantee to end your life while doing good deeds. Abdul Aziz
said that in Makakh there was a woman who always made tawaaf and would stay for a long time making
dhikr after fajr. He said that he was there witnessing her funeral, and when people were about to place
her in her grave, it was as if she was smoothly transferred to the grave and carried by something else. It
was a smooth transition.
One thing that will make us care more about the dhikr is to know about the rulings.
Verbal dhikr can be categorized into two categories: 1) reported and 2) initiated by the person himself.
The reported is restricted or unrestricted.
4. What are the guidelines that must be followed in regards to the narrated (Prophetic) Adhkar?
 This dhikr must be established by a correct evidence: clear text from the Quran or a hadeeth from the
Prophet (sal Allahu alayhi wa sallam)
 We should follow what the Prophet (sal Allahu alayhi wa sallam) told us in regards to it. If the Allah
(subhanahu wata'ala) or the Prophet (sal Allahu alayhi wa sallam) restricted dhikr for a certain time,
then we should follow this. For example: the du’a for traveling. Respect the guidelines. Allah
(subhanahu wata'ala) ordered us to say adhaan in a certain way. Follow what is restricted.
 Know that the Shari’ah wants you to say the adhkar with the exact wording without making any
changes.
 There are general etiquettes of du’a that should be kept in mind.
5. What are the guidelines that must be followed in regards to the non-narrated Adhkar (i.e. adhkar that
are initiated by the Muslim worshipper?
 We all agree that the Shari’ah is perfect. Allah (subhanahu wata'ala) said to Muhammad (sal Allahu
alayhi wa sallam): “Today, I have perfected your religion.” The religion is perfect and complete, and
the Shari’ah has covered all of the needs of humans, including dhikr of Allah (subhanahu wata'ala).
The Shari’ah has placed emphasis on dhikr and covered the subject in details.
 If you want to initiate your own dhikr to remember and praise Allah (subhanahu wata'ala) with, ask
yourself: Who do you think knows Allah better? Allah (subhanahu wata'ala). Who is better – you or
Muhammad (sal Allahu alayhi wa sallam)? Muhammad (sal Allahu alayhi wa sallam). Therefore,
you realize that if you do not say something from the Quran and Sunnah, then you are saying
something less.
 The Prophet (sal Allahu alayhi wa sallam) said: “O Allah, I cannot praise You as You have praised
Yourself.” The Prophet (sal Allahu alayhi wa sallam) admitted that he cannot make dhikr on his own
better than Allah (subhanahu wata'ala). Therefore, if you are making your own dhikr, then you are
entering a dangerous zone. The Prophet (sal Allahu alayhi wa sallam) meant in number, quality, and
words in his statement. The Prophet (sal Allahu alayhi wa sallam) said: “…And Allah will guide me
that day to praise Him with certain supplications that I do not know now.”
 Those in the history of Islam who made their own adkhar and selections and wordings established
tareeka like in Sufism. They formulate a way of understanding the religion and isolate themselves
from the rest of the ummah. They end up practicing what they made from their own and leaving what
the Prophet (sal Allahu alayhi wa sallam) ordained for us. If you make your own wird, it should not
take you away from what the Prophet (sal Allahu alayhi wa sallam) used to do.
The guidelines:
- It should be for Allah (subhanahu wata'ala). In Surah Bayyinah: “…have been ordered to
worship Allah alone…”
- Should not be restricted unless it is mentioned in the Quran or Sunnah. Some people make their
own dhikr when they lose something. The Shaytan convinces them that their own dhikr is the
reason why they find it. If you keep doing this and becomes a habit, then it is an innovation in
religion. If every time you see the Ka’bah you say a certain thing, then it can become a bid’ah
because it is restricted by time and situation and place and number. It is then entering the area of
bid’ah.
- This dhikr should indicate good news. You cannot say dhikr which has any kind of intentional or
unintentional disrespect for Allah (subhanahu wata'ala). For example, if someone says: the one
who doesn’t fight, the one who doesn’t steal… This is a very low description and is not
acceptable. The meaning must be perfect. Praise of Allah (subhanahu wata'ala) must be done in
the proper way.
- You cannot make your own names for Allah. Khuda is not a Name of Allah. You cannot make
this as a dhikr or use a Name not from the Quran or Sunnah.
- Dhikr cannot contain any weird languages with unknown meanings.

- When making dhikr, make sure the meanings are perfect and general without any negative
connotation.
- Transgressions in du’a. Dhikr cannot contain any form of transgression.
“We ask your love not for anything and not to gain anything and not because we are interested in
anything, but we want to love you for nothing. We ask you to be able to praise you in a way no
praise similar to it has been used. We ask you to perfect us in a way no one has reached. We ask you
to give us knowledge beyond which there is no knowledge. We ask you to have the ability to know
the secrets. We ask you by our ustadh and Muhammad, the guided prophet (sal Allahu alayhi wa
sallam), and by the honor of the two, and the four, and the seventy, and the eight.” What does this
du’a contain? They are asking for the Knowledge of Allah. They are asking by their prophet and
transgressing in du’a. There is no creation that can enforce anything over Allah. We are all creation
of Allah. The Sufis believe that Allah (subhanahu wata'ala) gives four / six / eight people who run the
world and give people provisions and order the angels and control everything. Allah (subhanahu
wata'ala) in the Quran in Surah Az Zumar said: “In Hellfire, there are clouds above them and beneath
them.” Allah (subhanahu wata'ala) mentions this so that we have fear in our heart of the Hellfire. In
this du’a they are saying that they do not fear anything.
6. What is the importance of making dhikr in the life of a Muslim?
It is one of the most important good deeds a Muslim can do in the day and night. Surah Al Ahzab v. 41:
“O you who believe, make dhikr of Allah a lot.” This is an order and not an option. Ask yourself: do
you remember Allah (subhanahu wata'ala) a lot? If you want to test yourself, record everything that you
have said all day. Allah (subhanahu wata'ala) said, “Those who remember Allah (subhanahu wata'ala)
while standing, sitting, lying down, males and females, Allah prepared for them a lot of forgiveness and a
great reward.” [Surah Al Ahzab v. 35]
We have been ordered to do dhikr of Allah while performing acts of worship. On Arafat, you are
worshipping Allah (subhanahu wata'ala). In Surah Al Baqara v. 200, Allah (subhanahu wata'ala) says,
“Remember Allah (subhanahu wata'ala) as much as you remember your family…” When a person goes
for Hajj, he remembers his family a lot.
A hadeeth reported by Al Bayhaqi: “There is no hour (short period of time) that passes by in this worldly
life in which you do not remember Allah (subhanahu wata'ala) in it unless you will regret it on the Day of
Judgment.”
Hadeeth in Tirmidhi: The Prophet (sal Allahu alayhi wa sallam) said, “Do you want to know the best
deeds that you can do and the most purified and the one that will raise your level in Paradise? It is better
than spending silver and gold for the sake of Allah. It is better than fighting the enemy in battle and
dying as shaheed. It is dhikr of Allah.”
The Prophet (sal Allahu alayhi wa sallam) said: “The mufaridoon will be ahead of everyone else on the
Day of Judgment.” [Sahih Muslim] They will be the first to cross the bridge, reach the pool, enter
Jannah. The Prophet (sal Allahu alayhi wa sallam) said, “They are the males and females who remember
Allah (subhanahu wata'ala) a lot.”
Al Bukhari reported that Abu Musa Al Ashari said the Prophet (sal Allahu alayhi wa sallam) said, “The
example of the person who remembers Allah a lot and the person who does not is like the living and the
dead.” By not making dhikr you are like the dead person.
Imam Al Qayyim in an excellent book wrote about the benefits of dhikr and mentioned more than 70
benefits that can be gained from dhikr of Allah (subhanahu wata'ala).
Allah (subhanahu wata'ala) in the Quran ordered us to make dhikr. “O you who believe, remember Allah
so much, glorify and make tasbeeh in the morning and the day.” [Al Ahzab v. 41-43] Allah (subhanahu
wata'ala) forbade us to forget about dhikr. “Don’t be like those who forgot about Allah…” [Al Hashr 19]
Allah (subhanahu wata'ala) told us that success is connected to dhikr in Surah Al Jumu’ah v. 10. Al
Ahzab v. 31: Allah (subhanahu wata'ala) described the believers males and females and said that the
losers are the ones who do not make dhikr. “O you who believe, do not be busy with your children,
family, wealth, study and forget to make dhikr. Those who do this are amongst the losers.” Allah
(subhanahu wata'ala) said that He will remember those who remember Him. “Remember Me so that I
will mention you. Mention Me so that I will mention you.” [Al Baqara v. 152] The Prophet (sal Allahu
alayhi wa sallam) mentioned this also in a hadeeth: “whoever mentions Allah (subhanahu wata'ala) in a
gathering, Allah (subhanahu wata'ala) will mention him in a better gathering.
Surah Al Ankaboot v. 205: “Allah forbids you from doing what is indecent, but dhikr of Allah is higher
than that (i.e. just abstaining from haraam.” The higher goal is to become closer to Allah (subhanahu
wata'ala). Allah (subhanahu wata'ala) ordered us when we do good deeds to end the good deeds with
dhikr. After salat, you make dhikr, and when you break your fast, you make dhikr. When you finish
Hajj, you make dhikr.
Surah Al Jumu’ah v. 10: “After salah, go everywhere but remember Allah as much as you can.” Those
who make dhikr are benefited the most in this worldly life. Surah Al Imran v. 90-91: “The signs in the
earth and heavens will be beneficial to those who remember Allah.”
Allah (subhanahu wata'ala) said that Al Quran is dhikr. The entire Quran is dhikr of Allah.
Dhikr helps us to strengthen our eman. Allah (subhanahu wata'ala) said: “Dhikr of Allah brings
tranquility / strength / aids your heart.”
A man came to the Prophet (sal Allahu alayhi wa sallam) and said that he was confused and asked about a
deed he could do all of the time. The Prophet (sal Allahu alayhi wa sallam) said, “Keep your tongue
moist / constant with the dhikr of Allah.” If you do not move your tongue a lot, your mouth becomes dry.
Dhikr of Allah is one of the signs of sincerity.
Dhikr of Allah is a protection from Shaytan. The Prophet Yahya told the Bani Isra’il (hadeeth in Sahih
Muslim): He gathered all of the children of Israel and said to them that the example of them and the
Shaytan is like someone who found his enemy outside in the field and he tried to capture him and he
closes the gate of the castle. The castle for us is the dhikr of Allah and the protection from the Shaytan.
7. Is it better to occupy oneself with dhikr or making du’a?
There is a hadeeth reported by At Tirmidhi: Abu Sa’id Al Khudri said the Prophet (sal Allahu alayhi wa
sallam) said: “Whoever occupies himself with dhikr, I will give him whatever he asks for.” This is a
weak narration and not authentic. However, dhikr is much better than du’a. Dhikr is at a higher level.
Dhikr in general is better than du’a because reading Quran is dhikr. This is generally speaking. When
you compare between things, it is important to know rules. Whenever deciding between which is better,
look at the different perspectives. In certain times, what is better may be something else.
Examples: Qira’at al Quran is the best dhikr. What is better when making ruku’: saying the dhikr or
reciting Quran? The dhikr because you are not allowed to recite Quran. After finishing the salah, is it
better to recite the Quran or to recite ‘subhanAllah’ 33 times? Recite ‘subhanAllah’ 33 times.
Ibn Al Qayyim said he was once asked by Ibn Taymiyyah if tasbeeh or istighfaar is better? Ibn Al
Qayyim told him: I have a shaykh of mine who said, ‘which is more important to the shirt: to clean it
with soap or to put perfume in it?’ If the shirt is clean, then perfume is better, but if the shirt is dirty, then
wash it first.” Ibn Taymiyyah smiled and said, “But the shirt always needs to be cleaned because the
human can never be free from sins.”
8. What are the benefits of being constant in making adhkar?
 It keeps the Shaytan away as the Prophet (sal Allahu alayhi wa sallam) said. Ibn Al Qayyim said that
if this is the only benefit of dhikr, then it is enough to do dhikr all of the time.
 It makes you happy / optimistic / have strength in your eman. It brings tranquility to the heart.
 Dhikr for the heart is like water for the fish. Without it, the heart will die.
 Dhikr causes Allah (subhanahu wata'ala) to mention you twice: If you mention Allah (subhanahu
wata'ala), He will mention you. Allah mentions you before you make dhikr and after you make dhikr.
Ibn Al Qayyim said it is before you make dhikr because Allah has guided you to make it, meaning
that He mentioned you, and after you make it, He praises you and mentions you.
 It takes care of your sins. The Prophet (sal Allahu alayhi wa sallam) said, “I don’t know of any deeds
the son of Adam can do to protect from the Hellfire most other than the dhikr of Allah.” [Authentic
by Al Albani]
 It is very easy, but the reward is so great. A person never gets tired of using the tongue. The tongue
can move all of the time. It is easy and the reward is unbelievable.
 The Prophet (sal Allahu alayhi wa sallam) said, “Whoever says subhanAllah wa bihamdi 100 times
every day, then his sins will melt even if it is as much as the foam of the sea.”
 Dhikr of Allah will result in palm trees being planted for you in Jannah.
 Dhikr is light for you in the duniyah. Say bismillah before you do things. Surah Al An’am v. 122:
example of the one who is dead and the one who is alive with light who is the person who makes
dhikr of Allah.
 Dhikr of Allah (subhanahu wata'ala) will lead the angels to mention you.
 Dhikr is a protection of hypocrisy. One of the signs of hypocrisy is that you do not make dhikr. The
Khawarij made a lot of dhikr, but the hypocrites did not. Surah An Nisa v. 142.
 Dhikr of Allah is healing. It is better than sadaqa and other good deeds in reward. The early
generations if it is better to make sadaqa or give dhikr, and there was almost consensus that dhikr was
better. Ibn Masood said he would say ‘subhanAllah’ several times and it was better for him than
giving money.
 Abdullah ibn Rawahib, a companion of the Prophet (sal Allahu alayhi wa sallam), said, “Let’s come
together and make dhikr of Allah and remember Allah. It will increase our eman and decrease our
sins.”
 The Prophet (sal Allahu alayhi wa sallam) called the gathering of dhikr the garden of Paradise.
 The Prophet (sal Allahu alayhi wa sallam) said: Any people who gather together and leave without
making dhikr of Allah will regret this gathering on the Day of Judgment. All gatherings should
include dhikr of Allah. If you teach yourself to do this all of the time, you will be amongst the
dhaakireen.
 When you gather to make dhikr, Allah (subhanahu wata'ala) sends angels.
 Dhikr of Allah helps you to protect your tongue from saying evil things, gheeba, nameemah. Dhikr
of Allah protects from sins. It helps and opens the doors of knowledge in front of you. Many of the
salaf when they could not understand a verse or something else, they would make a lot of dhikr of
Allah, and Allah would open their hearts to understanding it.
 It strengthens the body. The Prophet (sal Allahu alayhi wa sallam) told Fatima, when she said that
she needed a servant in the house, to say subhanAllah 33 times, alhumdulillah 33 times, and Allahu
Akbar 34 times before sleeping. Ibn Al Qayyim said that this is proof that dhikr of Allah can
physically give you strength.
What makes us miss the adhkar?
 Ignorance. The person does not know what to say. If you do not memorize dhikr, then you will not
know what to say. Also, ignorance when it comes to knowing the reward. If you recite ayat al kursi
after each salah, what is between you and Paradise is death. It is sunnah when first entering a place to
say: a’oodhu bi kalimaatillahi min sharri ma khalaq. The Prophet (sal Allahu alayhi wa sallam) said
all evil things are protected from after this du’a is said. We forget about the ajr from dhikr. We do
not know the benefit of the dhikr. If you do not know the meaning of what you say, then you will not
enjoy it and will not say it. Many of us say the adhkaar without knowing what it means. Knowing
the meaning will help you hold tight to your adhkar.
 Laziness. It only takes 4 minutes to say subhanAllahi wa bihamdi 100 times. The Shaytan makes it
seem like a big deal, but it only takes a few minutes. It is easy to make dhikr.
 Some people put certain conditions for dhikr to make it difficult.

 Sins prevent you from doing dhikr. You are wasting time in haraam or with things that are not
proper. If you watch television the entire night, how will you make dhikr? You have filled your
heart and mind with images and pictures.
 Distractions. From the etiquettes of saying the dhikr of the morning and the night is to be in the
masjid to avoid distraction.
 They hang out with people who do not care about adhkar. Your friends are sometimes the biggest
obstacles to do dhikr. People rush to talk and socialize but do not help you to finish your adhkar.
 Rushing after the salah. If you pray in the masjid, you are more likely to say the adhkar after the
salah.
 Some people think that dhikr is something that they are shy of. They feel shy to say dhikr while in
public places.
 Delaying the dhikr.
 Too busy and not assigning time for the adhkar.
 Bad example of parents. If the parents do not make dhikr, then how will the children make dhikr?
Shaykh Al Islam Ibn Taymiyyah and Imam Ahmad assigned time for dhikr of Allah. Set aside designated
time for dhikr. Review the adhkar and learn new adhkar.
9. What are the sources of the narrated adhkar?
The Quran: it has a lot of adhkar and information about dhikr. Allah encourages us in the Quran to make
dhikr (Anfaal, Ra’ad v. 28). Reading Quran is dhikr by itself. The Quran mention a lot of adhkar like
making tasbeeh. Allah (subhanahu wata'ala) said in the Quran to say a’oodhu billahi min ash-shaytan ar-
rajeem first. Surah Zukhruf v. 13: dhikr while driving. Dhikr after a calamity: inna lillahi wa inna
ilayhi raji’oon. Some verses have a specific time to be recited. The Quran told us about the dhikr of the
prophets and messengers. We can say the dhikr of what prophets used to say. It is a source of
information about the adhkar. The Quran mentions etiquettes: Ghaafir: 14, Rum: 27, Mu’mineen: 100.
Surah Ash Shura v. 11, Saffat v. 180
Sunnah of the Prophet (sal Allahu alayhi wa sallam): Many ahadeeth encourage the making of dhikr.
Many ahadeeth tell us the situations and times and what dhikr to say and the number of the dhikr. It
could be something that the Prophet (sal Allahu alayhi wa sallam) used to do. Not every dhikr did the
Prophet (sal Allahu alayhi wa sallam) practice. He may have informed us about it but not done it because
if he had continued to do it, then it may have become waajib. The Prophet (sal Allahu alayhi wa sallam)
may approve other adhkar.
Adhkar by Imam An Nawawi, Ibn Al Qayyim, Ibn Taymiyyah, Sahih Al Kareemat Tayybah by Shaykh
Al Albani.
Can ijma’ be a source of dhikr? There is no consensus unless it is based on evidence from Quran or
Sunnah. Sometimes we know the evidence and sometimes we do not know the evidence. We don’t have
adhkaar that is not mentioned in the Quran and Sunnah. Ijma’ is not a source of dhikr.
Al qiyas: Al qiyas is not a source of legislation because no qiyas can be made unless it is based on the
texts. The qiyas goes back to the texts. Qiyas cannot be based on opinion.
Can we follow the dhikr of a shaykh or imam? No, it is not a source of legislation.
10. What are the etiquettes that must be observed while making dhikr?
 It is an act of worship. It must be done with three conditions: person must be Muslim, sincerity for
Allah, according to the Sunnah of the Prophet (sal Allahu alayhi wa sallam). Allah required ikhlaas
in the religion. Pray to Him sincerely.” (Al ‘Araf: 23-24) It must be in accordance with the Sunnah
of the Prophet (sal Allahu alayhi wa sallam).
 It is recommended for the person to be in a status of wudu (taahir). The Prophet (sal Allahu alayhi
wa sallam) when a muhajir came to him while he was urinating, the muhajir said the salaam but did
not reply until he had made wudu. He told him that he disliked to make dhikr until he has purified
himself. You can say dhikr before making wudu. The proof is the: dhikr when leaving the bathroom.
Anas ibn Malik (Sahih Muslim) reported that the Prophet (sal Allahu alayhi wa sallam) would make
dhikr all of the time. He would have intercourse with his wife before sleeping and would say the
adhkaar but not the verses of the Quran.
There is no difference of opinion that you can make dhikr of Allah (subhanahu wata'ala) after sexual
relations, when on period.
 It is good to purify the tongue with the siwaak. It is better for the mouth to be pure. You can use any
other methods of making the mouth smell good.
 Facing the qibla is the best direction. “Then remember Allah while standing, sitting, lying down…”
 Aisha (radhi Allahu 'anha) said: the Prophet (sal Allahu alayhi wa sallam) would put his head on my
lap while I had my period. Aisha (radhi Allahu 'anha) said that she used to read her hizb while she
was laying in bed.
 You do not necessarily have to face the qiblah when making dhikr.
 It will be good to go to places which have virtues. Examples: masajid (The Prophet (sal Allahu
alayhi wa sallam) said, “The masjid were build for dhikr of Allah.” It is not strange to go to the
masjid at non-prayer time to make dhikr of Allah.
 Do not go to a place that Allah hates and make dhikr.
 Make dhikr while walking or driving. Surah Al Jumu’ah: “After salah, spread all over and seek the
provisions that Allah has provided for people. Don’t forget to make dhikr a lot while doing this.
 Care about the etiquettes which have a special reward to make dhikr. Examples: Friday (Surah Al
Kahf), before breaking the fast, fajr time, the last 1/3rd of the night, the Day of Arafat, after the
adhaan. The best time in the day to make dhikr is after salat al fajr until sunrise, because every dhikr
made during this time is witnessed by Allah (subhanahu wata'ala). Ibn Al Qayyim said, “If you start
your day with dhikr of Allah, then you have control over your day. If you start your day with
laziness, then you do not have control over your day.”
 Have khushu’ while making dhikr. Surah Al A’raf v. 205. Ibn Kathir said, “…while you have
khushu’.”
 Make dhikr individually or alone away from people. When making adhkar, make sure you are by
yourself. The Prophet (sal Allahu alayhi wa sallam) said, “If my slave remembers me when he is by
himself, then I will mention him to myself.”
 Not to raise your voice. Surah Ra’ad v. 205. The companions asked if Allah is so far away that they
have to raise their voice, or is He so close they don’t have to say anything.
 Surah Maryam v. 3: Allah (subhanahu wata'ala) praised Zakariyyah for calling upon His Lord in
secret.
 Finish with the du’a at the end of every gathering.
11. What are the situations in which dhikr is prohibited?
 In the bathroom. What is the bathroom? Where the toilet is. What if it is a very small bedroom and
the toilet and everything is in the room? Only where the toilet seat is. If there is a toilet seat, a
shower, and a sink, then only the toilet seat is where it is haraam. It is not part of the etiquette to
recite Quran in a place where the toilet is. The place that is haraam is the place where you take off
your clothes to use the restroom.
 When listening to the khutbah al-jumu’ah.
 It is not recommended to make dhikr while asleep / dizzy because you will not understand what you
are saying.
 While you are in al hammam, which is the place where people go to wash their bodies (i.e. the
shower).
 While having intercourse.
12. Is it mandatory to recite the narrated adhkar verbatim or can they be recited according to the general
meaning (i.e. may the Muslim worshipper add or subtract from it)?
Scholars have divided into two schools:

 Yes, you must recite the adhkar the same way as the Prophet (sal Allahu alayhi wa sallam) said.
Proofs:
- Ibn Abbas said that the Prophet (sal Allahu alayhi wa sallam) used to teach them to recite the
du’a allhumma inne a’oodhu bika min adhab al Jahannam… and make them memorize it as he
used to make them memorize the surah from the Quran.
- Jaabir said that the Prophet (sal Allahu alayhi wa sallam) used to teach them to say du’a al
istikhaarah as he used to teach them the surah in the Quran. These ahadeeth say that the same
manners of memorizing the Quran should be used when memorizing dhikr. Also: Allah
(subhanahu wata'ala) will make the faces of those who narrate the hadeeth exactly the same way
they heard it to those who never heard it shine. [Ahmad, At Tirmidhi and others] This hadeeth is
clear that it should be done the exact same way it is heard.
- The Prophet (sal Allahu alayhi wa sallam) in Sahih Bukhari and Sahih Muslim: Abu Bakr said,
“Ya Rasulullah, can you teach me a du’a to say in my salah?” The Prophet (sal Allahu alayhi wa
sallam) said, “…[du’a]…” The Prophet (sal Allahu alayhi wa sallam) taught him this hadeeth
based on his request, which shows that the du’a should be taught and not initiated from your own;
therefore, you cannot switch the words.
- The Prophet (sal Allahu alayhi wa sallam) taught Al Bara’ to say a dhikr when he was going to
sleep. He told him to make wudu as he would for salah and go to bed and lay on his right side
and say [du’a] and if you die, you will die upon the fitrah. The Prophet (sal Allahu alayhi wa
sallam) listened to Al Bara’ repeat the hadeeth.
- Ibn Hajar said that one of the benefits of the hadeeth is that it shows us that the adhkar which is
descriptive to time or situation must be said the same way the Prophet (sal Allahu alayhi wa
sallam) said it.
- One of the reasons why we have to follow the words of the Prophet (sal Allahu alayhi wa sallam)
is because you may change words and give a totally different meaning or may cause you
problems. In Sahih Muslim: Anas ibn Malik visited a sick person and saw him very weak with
no energy. The Prophet (sal Allahu alayhi wa sallam) asked him if he made any du’a. He said
that he used to say: “O Allah, if my sins require punishment, then let it be now.” The Prophet
(sal Allahu alayhi wa sallam) told him that he should not say that and should say something
better: “Rabbana athina fi duniyah hasanat wa fi’l akhirah hasanat wa qina adhab an-nar.”
- The sahabah heard people making du’a. Ibn Umar heard a man sneeze and say a long du’a after
(alhumdulillah + salawat on the Prophet (sal Allahu alayhi wa sallam)). Ibn Umar told him that
was not how the Prophet (sal Allahu alayhi wa sallam) taught them, and that after sneezing they
were said to recite alhumdulillah.
- A scholar said that it must be said the same way it came from the Prophet (sal Allahu alayhi wa
sallam).
Some said you can add as much as you want (Abu Hanifah) and you can change the words because the
important part is the meaning. The vast majority of the Hanafi, Maliki, Shafi’ee, and Ibn Taymiyyah say
that the dhikr is of two types. If it is restricted by number and situation, then you cannot change the
dhikr. If the dhikr is general, then you are allowed to add to it.
 Allowed to change the words. Their proof:
- The hadeeth of the Prophet (sal Allahu alayhi wa sallam) were narrated by meaning and not by
wording. They say that the hadeeth about Allah making the face of the narrator shining was
narrated by each narrator with a different wording; therefore, the sahabah did not understand that
you have to strictly explain with the wording. The sahabah can narrate the meaning of the
hadeeth and it does not have to be by wording. Ibn Hajar said that this can apply to everything
except for adhkar because the Prophet (sal Allahu alayhi wa sallam) did not let Al Bara’
interchange prophet and messenger.
 Middle opinion: it is allowed if the wording is not intent. If the order is not intent, then mixing or
changing it should not make you lose the ajr. Example: protection from the Hellfire, grave, trials of
life and death, and Ad-Dajjal. The order does not matter in this case. For cases where the meaning
may change, then it should be strict to the wording.
13. Can a Muslim female change the nouns/ pronouns (which are usually masculine) that are mentioned
in the narrated adhkar to fit her own specific gender?
 Ibn Taymiyyah was asked this question. Abduk means ‘male slave’. A woman should say: amatuk.
14. Is it mandatory to stick to the specific number of repetitions that are mentioned in the narrated adhkar
or can somebody add or subtract repetitions?
 Some Hanafiyyah, Shafi’ee, and Hanbali scholars say that there is no problem with adding to it.
Proof: a hadeeth, no one will come with a reward more on the Day of Judgment unless someone had
more than them. This hadeeth opened the door to adding more.
 It is not recommended to add to anything that came. This is the opinion of most of the Hanafi fuqaha,
Ibn Hajr of the Shafi’ee. Adding more repetition is like adding more rak’ah to the salah or adding to
the adhaan, which cannot be done. It is disrespectful to think that you can do more than the Shari’ah.
 Combination of two opinions: The adhkaar strictly related to certain situations / time / repetition,
then stick to it. If you want to add to it, then it becomes dhikr mutlaq (unrestricted). It has nothing to
do with the dhikr already said (i.e. the dhikr of the salah). It is allowed and no restrictions would
come here. It is a general dhikr.
 As Sana’ni said: if you add more number to the repetition specified, then you lose the ajr.
15. What should I do if I am not sure about the number of repetitions I have made in reciting a narrated
dhikr?
 Base your number on the number you are certain about. For example: you are not sure if you said
subhanAllah 28 or 30 times. You are certain about 28 and doubtful about 30, so you go with the 28.
16. What is the best form of making dhikr?
 The best dhikr is the Quran. Surah Al Furqan v. 33: “The Quran is the Truth, the Best Explanation,
the Best Dhikr.” Comment on this verse: Allah sent the Quran to His Servant day and night and
raised the position of the Prophet (sal Allahu alayhi wa sallam) to the highest level. It is the best of
all speech. The Quran cannot be compared to any other dhikr.
 Bukhari has a chapter: The Chapter on the Virtues of the Quran over Any Other Speech. He
mentions under this chapter different ahadeeth. The Prophet (sal Allahu alayhi wa sallam) said: The
example of the mu’min who reads the Quran is the example of a fruit that smells good and tastes
good. The mu’min who doesn’t read the Quran is the example of the date which has no smell and
tastes good. The hypocrite is like the fruit which smells good but tastes bitter. The ulema said that
the Quran elevated the hypocrites and made them like something that smelled good. Whenever the
Quran is attached to anything, it will raise it. Ibn Kathir has a book called The Virtues of the Quran.
This book is an explanation to the chapter in Bukhari.
 Ibn Masood said: The Quran is the Word of Allah. If you love the Quran, then you love Allah
because the Quran is the words of Allah.
 Hadeeth of the man who loved Surah Al Ikhlaas: It is not about how much you memorize. Because
of this surah, Allah loved this man. It is about attaching yourself to the Quran and loving the Quran
from the heart. Many do not speak Arabic but have memorized the entire Quran.
17. Is the Quran the best form of dhikr in all situations?
 In general situations, yes, but not in all situations. The Prophet (sal Allahu alayhi wa sallam) said:
The best speech after the Quran is subhanAllah wa alhumdulillah wa la ilaha il Allah wa Allahu
Akbar. [Musnad Imam Ahmad]
 To read Quran, you need the major tahaarah. You do not need this for dhikr. The Prophet (sal Allahu
alayhi wa sallam) said, “Any act of worship done during the 10 days of Dhul Hijjah is better than any
good deeds on other days.” The time made this act of worship higher than the other. Sometimes the
situation makes this dhikr or act of worship as the best act of worship. In this country, keep yourself
busy with da’wah.
Four factors:
 Also, it depends on the person. Allah has not given everyone the ability to memorize and teach.
Some people may be blessed with the skills to do social work, and this person may be rewarded more.
 Depends on the situation.

 Depends on the time.
 Depends on the location. When you are in Makkah, the best thing to do is tawaaf. Making voluntary
salat is better than making general dhikr.
Al Awza’i was asked: reading Quran or the dhikr of the morning better? Al Awza’i said that there is
nothing better than the Quran, but the salaf and tabi’een used to make dhikr after fajr until the sun rose
and did not read the Quran. [Al Qurtubi] Because of the time, the dhikr is better.
18. Are the surahs and verses of Quran equal or do they vary in virtue to the point where they impact the
dhikr?
 The verses and the surahs are not equal because of the subject. They are equal from the perspective
that they are all Kalam of Allah. Reading Surah Al Ikhlaas is equal to reading 1/3rd of the Quran
[Sahih Al Bukhari – because it refers to the Attribute of Allah]. The ajr of the recitation of 1/3rd of
the Quran is more because of the contemplation.
 The Prophet (sal Allahu alayhi wa sallam) said that there is a surah in the Quran which no other surah
is equal to in virtue: Surah Al Fatiha. [hadeeth of Ubayy ibn Ka’ab] In Sahih Bukhari: The Prophet
(sal Allahu alayhi wa sallam) said, “Al Fatiha is the mother of the Quran.”
 The three quls are used for protection and ruqiyyah.
 Some surahs have virtues over other surahs: Surah Al Kahf (reciting on Friday), Surah Al Mulk
(hasan hadeeth), Surah Al Baqarah, Surah Al Imran, Surah Al Kafiroon (1/4th of the Quran), Surah Al
Zilzalah (1/2 of the Quran)
 Ibn Taymiyyah said: some shuyook used to make ruqiyyah with Surah Al Ikhlaas and it would have
an effect, but others would do it with no effect. It depends on the iman in the heart.
 Verses in the Quran: Ayat Al Kursi, last two ayat of Surah Al Baqarah
19. Are the Names and Attributes of Allah equal in virtue or they vary to the point where they can impact
the dhikr?
 From the perspective of meaning: Ahl as sunnah say they vary. Allah says that His Mercy has taken
over His Anger, meaning it is at a higher level.
 The debate came over: ism al ‘adham. Allah has One Name that is the Greatest Name and whoever
asks Allah with it will be given his request. Generally speaking, ahl as sunnah agree that the Names
are on varying levels. Ibn Taymiyyah say the Quran, Sunnah, ijma’, and ‘aql prove this. Evidences:
the Greatest Name of Allah.
 What is the Greatest Name of Allah? Ibn Majah and Al Hakim: The Greatest Name of Allah exists
in Surah Al Baqarah, Surah Al Imran, and Surah Ta Ha. Imam Ahmad: Asma bint Yazid said the
Prophet (sal Allahu alayhi wa sallam) said that the Greatest Name is in Baqara v. 163 and Al Imran v.
1-2. Abu Dawood, At Tirmidhi, Ibn Hibban report: the hadeeth is hasan. Buraydah said the Prophet
(sal Allahu alayhi wa sallam) say: “….you have asked Him with the Greatest Name, the One with if
He is asked with it, He will accept.”
 There are more than 40 different opinions of the Greatest Name. As Suyuti offered an entire book
about this issue. As Suyuti came up with 20 different opinions.
 A great scholar of ahl as sunnah said: Allah. Many scholars accept this. Ar Razi wrote a long article
about this. Why? They talk about the virtues of this Name; however, none of the virtues of the Name
mean that it is the Greatest Name. Never describe any one of Allah’s Names with any quality. For
example, you say: the Knowledge of Allah, the Mercy of Allah. Refutation: this does not make
sense and is not a proof. They say: “…the Great Names are to Allah…” Refutation: this does not
mean that it is the Greatest Name. Also the ahadeeth mentioned to not say lafdh al jalala but others.
 Al Hayyu Al Qayoom. This is the Name that is repeated in the three surahs. One of the ahadeeth did
not mention this.
 Some scholars of ahl as sunnah said: (i.e. Shaykh Bin Baaz) The greatest Name of Allah means the
Greatest but not the only Name that is so great. Shaykh Bin Baaz said that the ahadeeth mention
different Names and do not repeat the same Name. Because of this, the Prophet (sal Allahu alayhi wa
sallam) was not trying to mention that one Name is higher than others but that one Name is so great.
 Another opinion (Ibn Taymiyyah): The Greatest Name of Allah is hidden and no one knows it just as
Allah hides from us the Night of Power in Ramadan and when the period of time is on Friday when
the du’a will be accepted. Allah did not tell us so that none of His Names would be left out of our
du’a. If you want to ask Allah by His Greatest Name, then make sure you pray to Allah with all of
the Names.
20. What is the best type of dhikr after the Quran in general?
The Prophet (sal Allahu alayhi wa sallam) said the most beloved words to Allah are four: subhanAllah,
wa alhumdulillah wa la ilaha ilAllah wa Allahu Akbar [Sahih Muslim]. They are from the Quran and are
the best words. The Prophet (sal Allahu alayhi wa sallam) said that these words are more beloved to
Allah than anything the sun will reach and anything in the world.
It does not matter which one you start with. In Sahih Muslim, the Prophet (sal Allahu alayhi wa sallam)
said these are the most beloved words to Allah. The Prophet (sal Allahu alayhi wa sallam) said, “IT is
more beloved to me to say subhanAllah, wa alhumdulillah wa la ilaha ilAllah wa Allahu Akbar than to
get whatever is on the face of this earth and better than wherever the light of the sun will reach.”
Imam Ahmad reported: The Prophet (sal Allahu alayhi wa sallam) passed by a woman who said she had
become old and was weak. She asked about a good deed she could do while sitting. The Prophet (sal
Allahu alayhi wa sallam) said, “Say subhanAllah 100 times, it is equal to setting 100 slaves free, say
alhumdulillah 100 times which is like donating 100 horses with full equipment for the sake of Allah, say
Allahu Akbar 100 times which is equal to sacrificing 100 camels for the sake of Allah, say la ilaha ilAllah
100 times – the reward for it fill between the earth and the heavens. Nobody on that day will have better
deeds than you other than those who said what you said.”
The Prophet (sal Allahu alayhi wa sallam) said, “There is no person who will say wa alhumdulillah wa la
ilaha ilAllah wa Allahu Akbar wa la hawla wa la quwwata illa billa except that it erases the sins even if it
more than the foam of the sea.” [At Tirmidhi] It erases the sins.
The Prophet (sal Allahu alayhi wa sallam) once saw a dry branch falling on the ground and picked it up.
He shook it (in another narration hit it against a wall or tree). The dry leaves fell off. He (sal Allahu
alayhi wa sallam) told the companions that alhumdulillah wa subhanAllah wa la ilaha ilAllah wa Allahu
Akbar will make the sins fall off like this.
The Prophet (sal Allahu alayhi wa sallam) said: “When I went on isra wa al miraj, I met Prophet Ibrahim
who told me, ‘Ya Muhammad, greet your ummah with salaam. Tell them that the ground of Jannah is
pure and the water is pure. And subhanAllah wa alhumdulillah wa la ilaha ilAllah wa Allahu Akbar will
cause your place in Jannah to be filled with trees.’” What does this mean? First, it guarantees that you
have a place in Jannah. Also, it means that you have a larger place in Jannah. You are increasing your
place in Jannah and have more reward and blessings. The more trees you plant, the larger your space in
Jannah and the higher level in Jannah.
The Prophet (sal Allahu alayhi wa sallam) said as An Nisa’i reported: “There is no one better in the Eyes
of Allah than a person who will live a long life and will fill these years with subhanAllah wa
alhumdulillah wa la ilaha ilAllah wa Allahu Akbar.”
Allah has chosen from all forms of dhikr four words to be special.
The Prophet (sal Allahu alayhi wa sallam) said, “SubhanAllah wa alhumdulillah wa la ilaha ilAllah wa
Allahu Akbar will save you from the Hellfire.” On the Day of Judgment, whatever reason that could
cause you to go to Hellfire, the dhikr that you made will protect you from this punishment and intercede
for you on the Day of Judgment not to go to Hellfire. It will save you on the Day of Judgment.
Mukaddimat means: put you farther away from everyone else. It will help you to cross the siraat faster
and take your book faster. It makes you among the first group who enter Jannah. The Prophet (sal
Allahu alayhi wa sallam) said, “Al Mufaridoon are ahead of everyone else and are the ones who make a
lot of dhikr.”
Allah (subhanahu wata'ala) said, “Al baqiyyat as salihaat are the best things…” Al baqiyyat as salihaat is
subhanAllah wa alhumdulillah wa la ilaha ilAllah wa Allahu Akbar. [Surah Kahf v. 46]
Ibn Majah and Imam Ahmad report: The Prophet (sal Allahu alayhi wa sallam) said, “Saying
subhanAllah wa alhumdulillah wa la ilaha ilAllah wa Allahu Akbar will be next to the Throne of Allah
repeating your name and repeating that you are amongst those making this dhikr.” This means that you
are a person who has been accepted by Allah (subhanahu wata'ala).
They are the heaviest things on your scale on the Day of Judgment. The Prophet (sal Allahu alayhi wa
sallam) said, “Five things are heavy on your scale on the Day of Judgment: SubhanAllah wa
alhumdulillah wa la ilaha ilAllah wa Allahu Akbar and if you have a righteous son who passed away
while you are alive and are patient after his death.”
One time the poor people in the community came to the Prophet (sal Allahu alayhi wa sallam) and said,
“The rich are receiving all of the ajr because they pray like us, fast like us, but they have extra money to
give in sadaqah, zakat, to participate in jihad, to go for Hajj and Umrah and we do not have the money to
do that.” The Prophet (sal Allahu alayhi wa sallam) said, “If you say something, it is better than spending
gold and silver for the sake of Allah and going for jihad: after salah, say subhanAllah wa alhumdulillah
wa Allahu Akbar 33 times and finish with la ilaha ilAllah.” They came back later and said, “The rich are
doing the same thing.” The Prophet (sal Allahu alayhi wa sallam) said, “This is the ni’ma of Allah and
He gives it to whomever He wants.” The rich sahabah did the acts of worship and spent the money for
the sake of Allah (subhanahu wata'ala).
A man came to the Prophet (sal Allahu alayhi wa sallam) and said, “Ya Rasulullah, I do not memorize
anything from the Quran. I cannot memorize anything. Teach me something other than the Quran which
I can say in my salah.” The Prophet (sal Allahu alayhi wa sallam) told him, “Say: SubhanAllah wa
alhumdulillah wa la ilaha ilAllah wa Allahu Akbar wa la hawla wa la quwwatta ill billah.” He said, “Ya
Rasulullah, what do I get if I say that?” The Prophet (sal Allahu alayhi wa sallam) said, “Ask Allah for
forgiveness before you die.” The Prophet (sal Allahu alayhi wa sallam) said that this man had filled his
hand with a lot of goodness.
SubhanAllah = glory to Allah. It includes a lot of Names glorifying Allah.
Alhumdulillah is related to Allah being worthy of being praised.
Allahu Akbar is related to all of the Names of Allah describing His Greatness
These words cover all aspects of tawheed. Tawheed is the best act of worship.
La hawla wa la quwwatta illa billah covers the qadr of Allah.
21. What is the meaning of la ilaha il Allah?
Allah is the only One worthy of begin worshipped. La negates. In Arabic, hamza is switched with ‘wow’
commonly. Waliha is when you love something so much. Allah means the One that you love the most
and linguistically comes from waliha.
Love leads to uboodiyyah, which means it leads to obedience. When you love someone, you obey him.
The word ilah means the one that you worship.
Most deviant sects deviate from this point specifically. They say ilah means Creator, Sustainer.
Therefore, if someone believes that Allah is the Creator, then he is a mu’min. The first to interpret this
way was Abu Hasan Al Ashari. Linguistically, it has not basis in the Arabic language, and it has not basis
in Shari’ah.
Ar Razi said: to be confused. Some Ashari schools came up with the theory that the first step to belief is
doubting the existence of God. This is similar to Descartes.
22. What are the virtues of la ilaha ilAllah?
It is the key to the gates to Jannah. The Prophet (sal Allahu alayhi wa sallam) said, “If you say la ilaha
ilAllah wahdahu la shareeka lahul mulk wa lahul hamd wa huwa ‘ala kulli shay’in qadeer…it is as if you
freed 10 slaves from Bani Isra’il…”
Hadeeth of 99 scrolls. The Prophet (sal Allahu alayhi wa sallam) said, “Anyone who says la ilaha ilAllah
sincerely, the gates of heaven will be opened in front of him.”
Imam Muslim said that the Prophet (sal Allahu alayhi wa sallam) heard the mu’adhin saying, “Ash hadu
an la ilaha ilAllah…” and said that this person has protected himself from the Hellfire.
The Prophet (sal Allahu alayhi wa sallam) said, “Whoever says la ilaha ilAllah seeking the reward from
Allah, Allah will forbid the Hellfire from touching his body.”
The Prophet (sal Allahu alayhi wa sallam) said, “Whoever says la ilaha ilAllah sincerely, he will deserve
my intercession.”
23. What are the situations in which saying la ilaha illa Allah is ordained?
When becoming a Muslim. Before death. While calling the adhan. Saying the iqamah. Repeating
behind the mu’adhin. At-tashahhud. Many du’a. During takbeerat of Eid. During the khutbah. Adhkaar
of the morning and the evening. Before sleeping. When you are in calamity: the proof is that the
Prophet (sal Allahu alayhi wa sallam) did this upon his death. An Nawawi said that this means that in a
time of calamity, you can say la ilaha ilAllah. After the salah
24. What is the meaning of saying subhanAllah?
The tasbeeh is the act of all of the creation. Surah Ya Sin v. 40. All the stars in their orbits are making
tasbeeh. The angels are making tasbeeh.
Linguistically: comes from sabaha, which means when you free something from any shameful or harmful
thing or anything improper. It is to free Allah from whatever is evil, improper, or bed.
The Prophet (sal Allahu alayhi wa sallam) said it means to free Allah from all evil. [This hadeeth is
munkar but the meaning is acceptable] Ibn Abbas reported this meaning.
Allah (subhanahu wata'ala) said in the Quran: “Glory to Allah, praise to the Messengers [because they
describe Allah with what they deserve], and all praise is due to Allah, and He knows the qualities of
Himself that no one else knows because He is above any creation.”
Surah Al An’am v. 91: “They have not realized the capability of Allah…”
25. What are the virtues of making tasbeeh (i.e. saying SubhanAllah)?
This is an act of worship that is shared with the rest of all creation. All creation is making tasbeeh. Surah
Al Jumu’ah.
Allah (subhanahu wata'ala) ordered us to make tasbeeh. “Say subhanAllah in the morning and the
night…”
Allah (subhanahu wata'ala) made tasbeeh for Himself. Allah (subhanahu wata'ala) praised Himself with
this praise and said He is free from all improper descriptions.
Surah Ghaafir v. 7, Surah Fussilat v. 38, Surah Anbiyah v. 19, Surah Saffat v. 175.
Allah (subhanahu wata'ala) ordered the Prophet (sal Allahu alayhi wa sallam) to make tasbeeh. Surah Al
Hijr v. 98: “Make tasbeeh…”
Surah An Nasr v. 3. After this, the Prophet (sal Allahu alayhi wa sallam) made tasbeeh in every ruku’
and sujood.
Allah ordered Zakarayyah Surah Al Imran v. 31.
Allah praised the believers for making tasbeeh.
Surah Saad v. 18-19, Taghabun v. 1, Isra v. 44
The Prophet (sal Allahu alayhi wa sallam) said two words are beloved to Allah and light on the tongue
but heavy on the scale: subhanAllahi wa bihamdi, subhanAllah al-adheem.
The Prophet (sal Allahu alayhi wa sallam) said a palm tree will be planted in Paradise every time you say
subhanAllah wa bihamdih.
Every time you are in a gathering in which you are making mistakes, say: ___ and it will erase any sins
done in that gathering.
26. What are the situations in which tasbeeh is ordained?
After salah, morning and evening adhkar, during the salah, when you see something stranger or
something that you do not like, du’a of safar, when going down a hill or mountain when traveling, when
the imam makes a mistake say ‘subhanAllah’, when you hear the thunder, before going to sleep, after the
salah, when making tawbah and istighfar
The Prophet (sal Allahu alayhi wa sallam) would say subhanAllah when he saw something that was not
correct or something that he hated.
Ibn Taymiyyah said: It is like going down in salah. You say Allahu Akbar when standing.
27. What is the meaning of Alhumdulillah? And how is it different from making shukr (gratitude) to
Allah?
Hamd linguistically means ‘praise something with the quality that he has deserved to be praised with.’
Muhammad means the one who has been praised and the one who praises.
Madh also means praise, but there is a difference in the meaning. Al hamd is only praising the person
with the quality that he has and this quality is a perfect quality. Al madh is to praise a person with
something even if it is not perfect in itself. For instance, you may praise a leader for conquering a city
even if there was transgression or killing. Also, al hamd is praising coming out of love. Al madh is not
coming out of love. Al hamd: praise and love are connected.
Al hamd wa al shukr: Al hamd is praising Allah for the good and the bad. Shukr is only for the good.
When calamity happens, you do not thank Allah for the sickness, but the shukr is for the good. Al hamd
is for the good and bad. Shukr can be performed verbally, by heart, or by actions. Al hamd is restricted
to the verbal and the heart, but there is no hamd through action.
Say alhumdulillah for two things: Allah’s Names and Attributes, also because of what He has ordained
and revealed and sent down to earth. Alhumdulillah includes shukr.
Allah said in the Quran: Surah Al Fatihah v. 1. Why? Because of Allah’s Names and Attributes (ar
Rahman ar Raheem, maliki yawm ad-deen, iyyaka na’budu wa iyyaka nasta’een…). ‘All praise is to
Allah who created the heavens and the earth and made light and darkness…’
Alhumdulillah is the last word that will be said after this world ends and everyone is in Jannah or Hellfire
and the judgment has been finished. The angels surround the Throne of Allah. Allah deserves to be
praised in the beginning and the end.
Surah Jaathiya, Surah Qassas v. 70, Surah Saba v. 1, Al Araf v. 43, Mu’minoon v. 28, Ghaafir 65,
Ibrahim v. 39, Surah Kahf v. 1
28. What are the virtues of Alhumdulillah?
29. What are the best forms of Hamd?
The best form is: Alhumdulillahi rabb al ‘alameen.
Alhumdulillahi katheeran tayyiban mubarakan fi…
30. What are the situations in which Hamd is ordained?
In salah, standing up from ruku’, sneezing, time of calamity, after eating, after waking in the morning,
after something good happens, beginning of the speech and in the end of the speech, beginning of the
khutbah, when you see someone who has a problem or calamity, should say alhumdulillah all of the time
31. What is the meaning of takbeer and its entailments?

Takbeer is Allahu Akbar. None of the sahabah would say takbeer. They would say “Allahu Akbar” and
then people would repeat after him.
Meaning: Allah is the Greatest.
Takbeer means ‘great’. Everything is small compared to Allah.
Another word that is similar: kibriyyah (the greatness)
Between the first sky and the second is 500 years of travel and the same. After the seventh is the Kursi.
Between the kursi and the throne another 500 years and above the water another 500 years and above that
is Allah. Allah sees and hears everything that you do.
Compared to everything else, we are small. Everything we see and know is one sky, and there are seven
skies.
The Prophet (sal Allahu alayhi wa sallam) said: “If you bring all the seven heavens, they are like seven
coins throne on a shield. The Kursi compared to the ‘Arsh is like a ring thrown in a desert.” Allah
(subhanahu wata'ala) is greater than that.
Do not try to contemplate or think of Allah, but think of the bounties of Allah (subhanahu wata'ala).
One of the biggest problems with the deviant sects is because they are missing the meaning of Allahu
Akbar.
When it comes to His Names and Attributes, there is nothing similar or comparable. They are Perfect.
His religion and legislation are the greatest. It is the greatest guidance. Whatever Allah ordains and plans
and allows to happen has the greatest wisdom behind it.
1) His Names and Attributes 2) His Guidance 3) Everything else 4) His ordainments and plans
Takbeer is a declaration of tawheed ar-ruboobiyyah, al-ulooyhiyyah, and al Asma wa as Sifaat
32. What are the virtues of takbeer?
It shows that you are a believer. Allah (subhanahu wata'ala) ordered the Prophet (sal Allahu alayhi wa
sallam) to make takbir in Surah Al Mudaththir.
In almost every aspect of your life, you make takbir. Surah Al Isra v. 100.
33. What are the situations for which takbeer has been ordained?
Eid prayer, when you start the prayer, when ascend while traveling, the du’a of safar, ruku’ / sujood, first
10 days of Dhul Hijjah, Hajj, adhaan and iqamah, when you see something that you like or something
good, slaughtering an animal, when throwing the jamaraat, after the salah, when you go to sleep, when
you cannot pray Fatiha
34. Is there a correlation between tasbeeh, tahmeed, takbeer and tahleel (la ilaha ilAllah)?
Yes, they are almost always connected. Ibn Taymiyyah tried to make the case: The tasbeeh is about
glorifying Allah, the tahmeed praises the qualities of Allah and free Him from anything improper, you
emphasize they are the greatest qualities, and all of this leads to knowing that Allah is the only deity
worthy of worship. You free Allah from all evil / wrong / bad qualities. You praise Allah because of all
of His good qualities. Allah has the Greatest qualities. Therefore, He is the only one worthy of worship.
35. Which one is higher in virtue: tahleel or tasbeeh?
An Nawawi said: because saying tahleel 100 times will erase sins and saying tasbeeh 100 times erases all
times, then tasbeeh is better.
Tahleel is better: erases sins, raises level in Jannah, protects against Shaytan. The best du’a is the du’a of
Arafat, and the best to say during Arafat is la ilaha ilAllah wahdahu la shareeka lah …
36. Is there any other form of dhikr which is close to these four?
La hawla wa la quwwatta illa billah. It is one of the treasures of Jannah. The Prophet (sal Allahu alayhi
wa sallam) said to say this as much as you can. [Imam Ahmad]
37. Is it permissible to make dhikr by only mentioning an explicit Name of Allah or substitute it through
the “He” pronoun?
This is how the Sufis make dhikr. The Shari’ah never mentions One Name by itself. The Prophet (sal
Allahu alayhi wa sallam) never did it, and the sahabah never did it. There is no complete sentence, so
there is no meaning or praising. Dhikr of Allah is to mention Allah not only with the Name but the
quality, etc.
They say, in Sahih Muslim there is a hadeeth that says “at the end of the days, no one will be left on the
face of the earth saying Allah, Allah, Allah.” Refutation: This hadeeth has another narration: “…there
will be no one left on the face of the earth saying la ilaha ilAllah.” This hadeeth is not talking about
dhikr. Therefore, this hadeeth cannot be used because the other narration explains that it means saying la
ilaha ilAllah.
They said that the Prophet (sal Allahu alayhi wa sallam) taught how to say Allah, Allah, Allah. This
hadeeth has been fabricated.
They say: The Prophet (sal Allahu alayhi wa sallam) asked Abu Talib to say Allah so that he could
intercede for him on the Day of Judgment. Refutation: Abu Talib did say Allah, but he did not say la
ilaha ilAllah.
They say: Allah says in the Quran, “Say Allah then leave them…” Surah Al An’am v. 90. Refutation:
this is cutting and pasting from part of the verse. Before this, Allah said that the kuffar said that Allah
could reveal revelations to earth. Allah says: Who gave the revelation to those who came before? Allah
tells the Prophet (sal Allahu alayhi wa sallam) to say Allah did and then leave them.
They say: Another verse says ‘mention the Name of Allah.’ Refutation: How did the salaf understand
this? They never understood it that way.
They say: Another ayah: Whenever you slaughter an animal say ‘bismillah.’ Refutation: This ayah has
nothing to do with dhikr.
38. Which one is higher in virtue; making dhikr verbally or in the heart?
The heart is where the dhikr comes from. Remembering Allah by contemplating Allah’s Creation, Names
and Attributes, … is the highest form of dhikr that leads you to praise Him and thank Him. Remembering
Allah by heart whenever there is a desire in front of you. Your heart should start shaking because you
know that it is haraam. When you see opportunities of good, you think that Allah wants you to do these
things. This is one of the highest forms of dhikr.
Some people say: Does that mean you do not make dhikr with the tongue? No, you should combine both
of them. There is a reward for making dhikr with the tongue but not the heart, but it is weak. Ibn Al
Qayyim says it multiplies the benefit: when someone hears / reads the Quran and understands.
39. While making verbal dhikr, is it mandatory to hear oneself while making dhikr?
There is a dhikr where you can hear yourself out loud, where you move your lips and hear in your head,
and where it is in your head with no moving of the tongue or lips. Ash Shawkani said any reward in the
hadeeth is for dhikr that is said and pronounced and you must hear yourself. Is this the strongest opinion?
No and it can be opposed by the hadeeth: “If he remembers with himself, I will remember him…”
Remembering with himself does not mean that you have to move the tongue. There is no proof in the
Shari’ah that the tongue must have to move; therefore, linguistically it can be done without the movement
of the tongue.
Adding the tongue is not necessarily a strong point. There is not strong evidence to support it.
40. Is it disliked to raise one’s voice while making dhikr?
One of the etiquettes of dhikr is to not be very loud. In general, Allah (subhanahu wata'ala) said, “Don’t
raise your voice so much in your du’a…” Surah Al Isra v. 110. Aisha (radhi Allahu 'anha) said that this
verse was revealed specifically for du’a. It is a voice which is not loud and not low.
Certain adhkar is said out loud and it is from the sunnah to say it out loud: after maghrib and after fajr,
say “la ilaha ilAllah wahdahu la shareeka la…” 10 times out loud. Also, in ihram, the dhikr is said with a
raised voice. The tarbiyyah of Eid are said in a raised voice. For certain adhkar it is sunnah to raise the
voice.
For some adhkar there is dispute: the dhikr after the salah.
Some Maalikiyyah said that the Prophet (sal Allahu alayhi wa sallam) used to raise his voice for the
purpose of teaching. We do not agree with this because Ibn Abbas said that they used to recognize the
end of the salah by the tasbeeh. Ulema said that if the Prophet (sal Allahu alayhi wa sallam) did it for
teaching purposes, then why would he continue doing it for the rest of his life? Also, the Prophet (sal
Allahu alayhi wa sallam) would tell them it would be for teaching purposes and the companions would
not raise their voices. The claim that it is for teaching purposes is not a very strong hujjah.
The Prophet (sal Allahu alayhi wa sallam) said, “Oh people, you are not calling upon the deaf, so lower
your voice.” An Nawawi said this is a proof to lower your voice for dhikr if you do not need to raise your
voice.
41. Is it permissible to recite the adhkar in congregation for the sake of learning / teaching?
Yes, it is allowed. But if it is done collectively after it has been learned and memorized, then it will not
be something right.
42. What are the times of making the morning and evening adhkar?
There is a famous debate on this issue. Why is there a difference of opinion on this issue? The Shari’ah
never defined morning and evening. The Prophet (sal Allahu alayhi wa sallam) did not specify exactly
when to say it or a beginning and ending time. In the Arabic language, there is a debate between scholars
to define linguistically what morning and night are. The most famous opinions:
The morning:
1) As-sabah starts from the middle of the night all the way until dhuhr time. The morning dhikr can
be started from mid-night until dhuhr time. Mid-night is halfway between sunset and fajr time.
The evening is from dhuhr until mid-night. This is the opinion of Ibn Durayd. As-Suyuti took
this opinion.
2) As-sabah is from fajr until sunrise and night is from dhuhr until sunset (maghrib). This is the
opinion of another Arabic language scholar Ibn Qutiya.
3) Morning is from fajr until sunrise and night is from asr until isha. This is the opinion of Shaykh
Uthaymeen.
4) Morning is fajr until maghrib. Night is from maghrib until fajr. This is the opinion of Ibn Al
Jazaree, a famous tajweed scholar.
5) As-sabah is from fajr until sunrise and from evening is from maghrib until mid-night. Opinion of
Ibn Hajar and scholar Al Fayrooz.
6) Morning is from fajr until sunrise and evening is from asr until maghrib. Opinion of An Nawawi,
Bakr Abu Zayd, Bin Baaz.
Proof: Allah (subhanahu wata'ala) said: ‘make tasbeeh before the sun rises and before the sun
sets.’ Surah Ta Ha v. 130.
Also, Surah Al Araf v. 205 “…the beginning of the day from fajr until sunrise and the end of the
day from asr until maghrib…”
Surah Ta Ha v. 55
Prophet (sal Allahu alayhi wa sallam) said: If I sit making dhikr from fajr to sunrise, it is more
beloved to me than going to the market and frees four slaves from the children of Isra’il and if I
sit making dhikr from asr to maghrib it is more to me than freeing four slaves. [authentic
according to Al Albani]
Morning time is generally agreed upon to be from fajr until sunrise. To be on the safe side, make sure
to make adhkaar from fajr until sunrise. Shaykh Waleed believes until sunrise is the perfect time but
can be extended until asr and from asr until fajr because the day is morning and night. Try your best
to do it in the perfect time, which is the time of the salah. Delaying it is not recommended and the ajr
won’t be as much as in the early time.
43. Is it permissible to recite the morning and evening adkhar before praying fajr or asr respectively?
Yes, it is permissible. We said it was from fajr time and not fajr salah. You can start saying the adkhar
after leaving home on the way to the masjid for the fajr prayer. There are specific adhkar to say after
salah. If it is not one of the specific adhkaar to say after the salah then don’t say it before. It starts at the
second adhaan of fajr.
Some said it is not allowed because the Prophet (sal Allahu alayhi wa sallam) said that there is nothing
more beloved for me to do than the obligation. Scholars say do not perform the recommended act until
fulfilling the obligatory act. This is not very strong because you pray the sunnah first, etc.
44. If dhuhr and asr prayers were combined at the time of dhuhr for a valid reason, is it permissible to
recite the adhkar after the asr prayer?
It is asr time and not asr prayer.
45. What about the post-prayer adhkar? Do we make them twice or one time is sufficient for both
prayers?
One is sufficient. Shaykh Waleed asked Shaykh Uthaymeen this question. The dhikr is repeated.
46. If a person forgets to make adhkar during the allowed time, what should he/she do?
The Prophet (sal Allahu alayhi wa sallam) said: Whoever overslept and he or she did not recite the
hizb (amount of recitation of Quran decided to be read everyday), then read it … [Muslim]
Hizb means a certain amount of Quran read in or outside of salah. It can also apply to dhikr. This
hadeeth can apply to any one of these words. If any person missed salah, dhikr, or reading Quran,
then he can make it up whenever he remembers.
47. Does a person have to recite all of the narrated adhkar and what should a person do in the case of
shortage of time?
An Nawawi said: Say from it as much as you can because each one has different ajr and benefits.
Some have more protections and others more rewards. If you do not have much time left, then
choose the most important with the most ajr to say first. The Prophet (sal Allahu alayhi wa sallam)
said, “If I order you to do something, then do what you are capable of.”
It is closer to the Sunnah that you recite some adhkar in one day and others on different days. Some
adkhar you can say everyday and others you can switch between.
48. Is it recommended to say the morning and evening adhkar in the masjid?
Jaabir reported: The Prophet (sal Allahu alayhi wa sallam) when he used to pray fajr would stay in
his place until the sun rose making dhikr. [Muslim]
Jaabir was asked by Sinan, did you attend the Prophet’s gatherings a lot? He (radhi Allahu 'anhu)
reported that after the sun rose, he would leave his place and start talking with us and would mention
things of the old days and we would laugh. [Muslim]
Anas reported: The Prophet (sal Allahu alayhi wa sallam) said, “…If you sit making dhikr and then
pray two rak’ah you will take the reward of Hajj and Umrah.” [Tirmidhi, authentic by Al Albani]
All of these narrations mention that the Prophet (sal Allahu alayhi wa sallam) would do this in the
masjid, so many scholars say it is recommended to do this in the masjid but you can do it outside.
49. Is it also recommended for the women to make adhkar in the masjid?
If a woman prays at home, then she would make the dhikr at home. What about the reward of Hajj
and Umrah? The hadith did not mention that the person had to be in the masjid but in congregation.
For men, congregation is only in the masjid. [The ajr of 24 / 27 levels only applies to the first
jama’ah in the masjid behind the imam]. If a sister prays with her family in their homes and they sit
in their place making dhikr until sunrise, then they will receive the reward.
50. Is it better to recite these adhkar from memory or to read them from a book?
Some shuyookh said it is better to memorize because it will guarantee that you will say them all of
the time. If you rely on the book, then you won’t be able to recite if you don’t have the book. Ajr is
the same either way.
Hadeeth mentioned earlier: they used to memorize the dhikr the same way they memorized the
Quran. This is a serious issue. It should be treated in a serious manner.
51. What is the ruling regarding the books of adhkar in regards to authoring them in reading them?
These books are two types: 1) based on narrated adhkar from the sunnah of the Prophet (sal Allahu
alayhi wa sallam), 2) innovated adhkar – this is dangerous because they may contain shirk, incorrect
meanings, weak ahadeeth
Be very careful because some adhkar can be dangerous!
52. What is the ruling of using al-sabhua / masbaha (beads)?
The best way of performing dhikr is with the hand. The Prophet (sal Allahu alayhi wa sallam) used to
close the tip of the finger to the beginning of the finger (connected to the palm) – ‘aqd. Ibn Umar
(radhi Allahu 'anhu) said that he used to do it with the right hand.
The Prophet (sal Allahu alayhi wa sallam) told his wife: He ordered her to perform ‘aqd with the
fingers. [Imam Ahmad]
There is a narration of a wife of the Prophet (sal Allahu alayhi wa sallam) using stones to count and
the Prophet (sal Allahu alayhi wa sallam) said using the hand is better than what she is doing. Ibn
Taymiyyah said that it is not haraam what she is doing but he directed her to the best because the
fingers will testify for you on the Day of Judgment. Ibn Taymiyyah said using the beads is
permissible, but the best is to use the hands. Ash-Shawkani said there is no difference between the
hands and the beads because the hands will be moving anyway and will still testify. As Suyuti said
making dhikr with the beads is better than the hand.
Some scholars have taken a different direction: What is the origin of the beads? If it is traced, it goes
back to the Buddhist monks. There is a lot of Buddhist influence on Christianity. The Sufis were the
first to use it amongst the Muslims. Many fasiqs used these as well (i.e. singers). Because of this,
they said it is bid’ah and not allowed because it is imitation of the kuffar and the sahabah never made
tasbeeh on stones. The issue is debatable. Ibn Taymiyyah said that the wife was not forbidden from
making tasbeeh with the stones, so it would be acceptable.
53. What is the ruling of congregational dhikr?
What is congregational dhikr? Scholars of ahl as sunnah said it would be a form of innovation and
was never practiced before. There are several narrations of the sahabah forbidding people from doing
this. Dhaarimi, Bayhaqi report: Ibn Masood was told by Abu Musa Al Ashari that people were in the
masjid in Kufa were reciting congregational dhikr and he asked them if they have better than what the
Prophet (sal Allahu alayhi wa sallam) had and if they are intending innovation and they said that they
had good intention.
It may lead to major innovation. It made them among the Khawarij during the time of Ali.
Umar’s governor wrote to him that they had Muslims in his city who gather and make dhikr together.
Umar told him to have them come to him and carry their own weapon. Umar reprimanded them and
forbade them from doing such things.
Another narration that Ibn Umar did the same thing when he was told about people gathering outside
of Madinah.
Their proofs: Many narrations show that the sahabah did it collectively. Also, in Bukhari, Umar
(radhi Allahu 'anhu) used to make takbir in the days of Mina and people would hear him and start
making takbeer because of his takbeer. Response: meaning after his takbeer.
Rule learned earlier: look at unclear text in the light of clear texts. Dhikr is something that the
Prophet (sal Allahu alayhi wa sallam) recommended the sahabah to do, and there were many reasons
for it to be practiced. There was nothing stopping the Prophet (sal Allahu alayhi wa sallam) from
gathering with the sahabah and doing it. It is not reported a single time that the Prophet (sal Allahu
alayhi wa sallam) did not do it.
Salat al Eid: we are not intentionally making takbir together but it happens to be together.
54. What is the understanding of dhikr according to the people of innovation and the deviant sects?
1) Innovators consider dhikr as one of the most important acts of worship in the religion. They even
say that it is the highest level of acts of worship.
2) They consider dhikr higher than salah, Quran, etc. Some Sufis say they enter dark rooms and start
making dhikr because it is higher than anything else. The only way for you to enter the road or
through the gate of acceptance to be connected to God is through dhikr. It is a condition of the oath
you have to give to the shaykh for Sufis. They consider the wird that the shaykh give to them higher
than their family and children.
3) The only way to be part of the group is the dhikr.
4) They do not consider gatherings of knowledge as part of dhikr.

5) The ultimate goal for dhikr is al fana. It is to no longer differentiate between the creator and
creation and to remember Allah to the level that you do not see any other than Him.
[For us: sitting together to make dhikr means seeking knowledge of the deen. For us, the ultimate
goal of dhikr is to worship Allah more.]
They make a lot of dhikr until they have access to the unseen. One of the ways to know ilm al ghayb
is through dhikr where Allah will give you a special kind of knowledge that no one else has.
55. What are the types of the invented adhkar?
Innovations in general are two types:
1) Original innovation in religion (bid’ah asliyyah) which does not exist in the religion and
has no base. For example: making a certain kind of music and calling it spiritual music
and to start worshipping Allah by dancing.
2) Innovation that has basis in religion but you add to it such as numbers or location.
One of the first kinds of invented adhkar: there is a certain dhikr from Quran and Sunnah and you
limit it or specify a certain number of times to say it or at a certain time.
Any person who comes to dhikr from the Quran and Sunnah and switch it by adding to it certain
words or taking out certain sentences and changing the structure intentionally.
When you invent a dhikr which is correct with basis in Quran and Sunnah but you specify a reward
for it that has no basis in the Quran and Sunnah.
Any dhikr that contains any form shirk: seeking help from the dead/ jinn / angels/ prophets. Any
dhikr that will harm the religion. For example: if someone says that there is a dhikr better than the
dhikr of the Prophet (sal Allahu alayhi wa sallam). This makes people look down at what is in the
Quran and Sunnah.
Also, when you have more reward than the sunnah: for example if you say a certain du’a then you
get more than 100 hasanat or better than fasting Ramadan, etc.
Allah (subhanahu wata'ala) criticized the people before us for changing the religion. Surah Al A’raf:
“They have taken their religion lahw..”
56. What are the stages of development of the invented dhikr?
Time of the Prophet (sal Allahu alayhi wa sallam): very pure time. The Prophet (sal Allahu alayhi
wa sallam) said: “Whoever will look down upon my sunnah or not follow my sunnah, he is not
amongst my ummah in this duniyah and in the hereafter.” Until the time of Uthman (radhi Allahu
'anhu) innovations are limited. There are many narrations that invented dhikr started to appear at the
end of the time of Umar. Anas (radhi Allahu 'anhu) said, “I have been told that whenever people read
the Quran, they make a loud noise and then faint. This is the act of the Khawarij.” Asma bint Abi
Bakr said, “They used to cry and have goosebumps.” She was told that there are people there who
would faint after reading the Quran, and she said the isti’adha. Aisha (radhi Allahu 'anha) said the
companions used to read the Quran and did not faint and you are not better than them. Ibn
Taymiyyah said that these people were showing off and challenged them to sit on a high chair with
fire underneath and read the Quran.
200-300 AH: The dhikr starts taking different shapes. The contents of dhikr are on the same
concept: reminding people of the akhirah and bringing people closer to Allah, talking about the nafs,
Shaytan and avoiding him… Why did this trend start? A lot of wealth came to the Muslim ummah at
that time. At that time, there appeared in the Muslim ummah a new position: Al qassas – a person
who makes stories to soften the hearts. They spread the Isra’iliyyat. These people are ignorant and
only cared about big gatherings and popularity. At that time, they started fabricating ahadeeth. Lying
became a common practice for those people. People started to gather to listen to stories and poetry.
There were a lot of converts. People start listening to poetry and gather to listen to poetry, which
concentrated on the akhirah. They also talked about ghazal (about love between genders). Why was
there this type of poetry? They used this to soften the heart. When the heart is soft, then they talked
about death. Words like ishq Allah appeared – ishq in Arabic is love that leads to marriage. In order
for poetry to be very effective, it needs rhythm (al-taghbeer). Imam Shafi’ee said he left behind him
in Iraq an innovation called al-taghbeer (drums used with the nasheed). This gathering created a new
leadership who became famous. The great scholars never attended these gatherings. Ibn Taymiyyah
said it was a gathering of riya and fusaq.
Poetry became a main form of making dhikr and moving hearts. By the end of the 200s, people start
worshipping Allah by dancing.
Another direction appeared in the 200s: a direction of a certain individual claiming to find out the
Greatest Name of Allah. Abu Ishaq Ibrahim… made his own adhkar and started teaching it to certain
people who became his followers. He was asked where he got it from, and he said he met a man in
the desert who told it to him and that he met Khidr in the desert who confirmed it for him. The du’a
had acceptable meanings at that time. The issue of the Great Name of Allah became a big issue at
that time: if you pray with it, Allah will protect the army, raise the dead, provide victory…
Became very popular and Abu Yazid Al Bustami said he was told the greatest Name of Allah and
reached a level no one had reached before. They came up with the concept that dhikr is not with the
tongue but with the heart. It transferred from making dhikr to being something you think about.
People start mixing dancing with the dhikr. They used poetry and talked about ghazal to soften the
heart. A specific du’a invented by specific people to specific students. People claimed they met
Khidr.
Also at that time philosophy became strong.
300 – 500 AH Sufis as a group appeared as a group in the Muslim world. In the beginning it was a
movement to call people to good manners. They imagined things that were not true, which became
part of the religion. The way to come close to Allah is to fast more hours and be hungry. Suffering
brings you closer to Allah. Also, there were many tareekhas appearing. The meaning of la ilaha
ilAllah started to change to la fa’il il Allah (no doer except Allah).
The content and goal of dhikr was shifting.
500 – 800 AH Dhikr became organized based on tareekhas and many appeared.
Al Ghazali entered Sufism and brought back Sufism and talked about issues that were almost
vanishing at the time.
Qadriyyah was the first tareekha. Certain etiquettes, conditions, award for his followers. They claim
there is a hibz developed from them. He was from ahl al sunnah. Tareekha based on seven
foundations.
Ar-Rifayi’e: Muhammad Ar-Rifaye’ie (d. 57). Ibn Taymiyyah had many debates with them.
Shadriyyah, Naqshabandis, Badawiyya
57. What are the sources of adhkar according to the people of innovation and deviant sects?
58. Are there special etiquettes for reciting adhkar according to the people of innovation?
59. Is there harm in the invented adhkar? And do they contradict Shari’ah?
60. Can you provide us with some examples of invented adhkar that is practiced by some deviant sects?
61. What are the tips that would help in keeping me constant in my adhkar?
62. What is the meaning of our saying as salaamu alaykum wa rahmatullahi wa barakatuh?
63. When is it ordained to give the salaam?
64. Is it allowed to give salaam to non-Muslims?
65. Is it allowed to greet a Muslim with a greeting other than Islam?
66. What is the meaning of salat and salam upon the Messenger of Allah?
67. What are the virtues of salat and salaam upon the Messenger of Allah?
68. What are the forms of salat and salaam upon the Messenger of Allah?
69. What is the meaning of istia’thah? And what does it entail?
70. When is istia’thah ordained?
Chapter 2: Dua and its rulings
1. What is the definition of dua linguistically and technically?
2.
Q&A:
Why do we say alhumdulillah when something bad happens? You praise Allah because of His quality.
You know that it may be sad or bad, but you know that the end is something great and beneficial to you.
You may hate something now but down the road know that it is the best thing to happen to you. It shows
faith and tawheed and certainty. You know that the Wisdom of Allah will not lead to the bad being more
than the good. You are praising Allah for the quality that Allah has.

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Fiqh Al-Adhkar (Shaykh Waleed Basyouni) 1

‘IlmSummit 2009 Houston, 24th July -10th August, 2009

Chapter 1: Thikr and Its Rulings

1. What is the meaning of dhikr linguistically and technically?

Why is the definition important?

Three different types:

They are classified into two categories:

 There are general etiquettes of du’a that should be kept in mind.

- Dhikr cannot contain any weird languages with unknown meanings.

- Transgressions in du’a. Dhikr cannot contain any form of transgression.

6. What is the importance of making dhikr in the life of a Muslim?

7. Is it better to occupy oneself with dhikr or making du’a?

8. What are the benefits of being constant in making adhkar?

What makes us miss the adhkar?

 Some people put certain conditions for dhikr to make it difficult.

 Delaying the dhikr.

 Too busy and not assigning time for the adhkar.

9. What are the sources of the narrated adhkar?

 Do not go to a place that Allah hates and make dhikr.

 Finish with the du’a at the end of every gathering.

11. What are the situations in which dhikr is prohibited?

 When listening to the khutbah al-jumu’ah.

 While having intercourse.

Scholars have divided into two schools:

 Allowed to change the words. Their proof:

16. What is the best form of making dhikr?

17. Is the Quran the best form of dhikr in all situations?

 Depends on the situation.

 Depends on the time.

 The three quls are used for protection and ruqiyyah.

SubhanAllah = glory to Allah. It includes a lot of Names glorifying Allah.

Alhumdulillah is related to Allah being worthy of being praised.

La hawla wa la quwwatta illa billah covers the qadr of Allah.

21. What is the meaning of la ilaha il Allah?

22. What are the virtues of la ilaha ilAllah?

24. What is the meaning of saying subhanAllah?

Allah ordered Zakarayyah Surah Al Imran v. 31.

Allah praised the believers for making tasbeeh.

Surah Saad v. 18-19, Taghabun v. 1, Isra v. 44

26. What are the situations in which tasbeeh is ordained?

28. What are the virtues of Alhumdulillah?

29. What are the best forms of Hamd?

The best form is: Alhumdulillahi rabb al ‘alameen.

Alhumdulillahi katheeran tayyiban mubarakan fi…

30. What are the situations in which Hamd is ordained?

31. What is the meaning of takbeer and its entailments?

Meaning: Allah is the Greatest.

Takbeer means ‘great’. Everything is small compared to Allah.

Another word that is similar: kibriyyah (the greatness)

Takbeer is a declaration of tawheed ar-ruboobiyyah, al-ulooyhiyyah, and al Asma wa as Sifaat

32. What are the virtues of takbeer?

35. Which one is higher in virtue: tahleel or tasbeeh?

40. Is it disliked to raise one’s voice while making dhikr?

It is asr time and not asr prayer.

Be very careful because some adhkar can be dangerous!

52. What is the ruling of using al-sabhua / masbaha (beads)?

53. What is the ruling of congregational dhikr?

3) The only way to be part of the group is the dhikr.

4) They do not consider gatherings of knowledge as part of dhikr.

55. What are the types of the invented adhkar?

Innovations in general are two types:

56. What are the stages of development of the invented dhikr?

Also at that time philosophy became strong.