s.ls-.UIJ _?.Ut yl£ (The Book of. Dhikr and Supplication in Accordance with the. Qur’an and the Sunnah). The book contains a great number of ayahs found in the
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C Klo.g Fahd Quran .Printing Complex, 2004 King Faltd National Library Cataloging-in-Publication Data AI-Badr, Abdul-Razzaq ibo Abdui-Muhsio The Book of Dhikr and Supplication in Accordance “ilb tbe Qumn and tbe Suouab./ Abdui-Razzaq ibo Abdul-Muhsin AI-Badr; translated by: Dr. Waleed Bleyhesb Al-Amri-AI-Madinah J\1-Munawarab, 2004 248 p; I 1.5 X I 6 COJ ISBN: 9960-847-89-6 1-Supplication 2-lnvoction 3-Prayers i-Tit.le 212.93 de 1425/6950 L.D. no. 1425/6950 LSBN: 9960-847-89-6 (Footnotes)
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the Most Merciful the Most Beneficent Foreword By His Eminence, Shaikh Salih ibn ‘Abdul-‘Azlz ibn Muharnmad AI ash-Shaikh, Minister of Islamic Amtirs, Endowments, Da’wah and Guidance, and the General Supervisor of the Complex Praise be to Allah, Who says: “Verily, in mentioning’ Allah do hearts find comfort” [13: 28]. I thank He Who is well-deserving of praise and gratitude, and may His peace and blessings be upon the one, i.e., Prophet Muhammad who was sent as a mercy to all beings, and an example to those who take heed. 1. .l.1 .PŁ (dhikru Allahi) ideally entails both remembering Allah at heart and mentioning Him by tongue. It is usually translated as ‘remembrance of Allah’, however I rather opt for ‘mentioning Allah’ in my translation as mentioning, unlike remembering, is an outward manifestation of what has come to mind. 5
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Mentioning and praising Allah is one of the simple forms of worship that one does not find trouble in practising. It lends itself well to the worshipper whatever the circumstances might be. Yet the reward for it is great. Abu d-Dardrfl’ said that the Messenger of Allah said: ‘Should I not tell you of the best of what you can do, the highest in the view of your King2, the loftiest of status, better to you than spending gold and sliver and better to you than meeting your enemy, striking their necks and getting struck on the necks by them’?’ They said: ‘Yes, 0 Messenger of Allah’. He said: ‘Mentioning Allah’. at-Tirmidh’i (no. 3377) and Abroad (vol. 6, p. 447). al-Hakim said: ‘it has a worthy chain of narrators but they, i.e. al-BukMri and Muslim, did not mention it’ (vol. 1, p. 673). Muslim narrates in his authentic Sahfh that Sa’d ibn abi Waqqa§ (41>) said: ‘We were in the Messenger of Allah’s when he said: ‘Should one of you be so feeble not to earn every day one thousand !J.asanahs’?’ Then one of the 2. That is, Allah 6
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on to it? Among t hese are t hat: I. Allah will remember the servant who mentions Him. He says: “Remember Me and I shall Remember you, and be grateful to Me, and never deny Me” [2: 152]. 2. The Messenger was asked: ‘Which deed is seen as the best by Allah?’ He said: ‘That you die with a t ongue moist with mentioning A llah’. Bukhiiri in Khalq Aj’alu 1-‘Jbad (p. 72, no. 281) and a!-Tabiiranl in al-Kabfr (vol. 20, p. 93). It has been related by Mu’iidh the Messenger of Allah ‘Never h as a human d one a t hing more likely to save him from Allah’s punishment than m entioning A llah, glorified H e is’. Ahmad (vol. 4, p. 239). 3. It pleases the Most Merciful and comforts the heart as it expels the devil and suppresses him. Thus it soothes the troubled heart. 4. It instils in the heart vigilance and awareness of what is right and what is wrong. As a result, it brings the servant closer to his Lord 8
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These in addition to the many advantages of mentioning Allah about which the great scholar lbn al-Qayyim said in his book Al-Wabil as_-Sayyib: ‘There are more than one hundred advantages to mentioning Allah’. Mentioning is a key to all that is good for the servant both in this life and in the Hereafter. When Allah bestows this key on one of His servants, it means that He willed to open up for him the door to all that is good. On the contrary, when the Almighty withholds this key from one of His servants the door to goodness is tightly shut before him. For this end, the Messenger used to constantly mention Allah in whatever state he was, day and night, in his heart or by his tongue, privately or in public. He used to mention Allah when he went to sleep, wanted to be intimate with his wife, went to the lavatory and on coming out of it, washed for prayer and after he finished, prepared for prayer and after he had performed it, when it rained, when the wind blew, when wearing a gannent, when entering a mosque and upon leaving it, and at all times of the day. 9
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You must know that mentioning Allah by the tongue is commendable in all cases save some that the shari ‘ah made as exceptions. Mentioning Allah affects the heart in a way that makes it occupied with what it derives benefit from, its worship more complete, and steers it away from what is displeasing to Allah As a result all of the human’s body parts and senses will be in a pleasant condition that he would look at, listen to and walk to things that please Allah, and administer justice in a way conformant with what He ordained. The servant thus lives in accordance with what Allah has ordained and for His sake. Hence the doors of virtue and worship will be opened up for him, whereas those of vice and evil will be shut up. Our rightly-guided predecessors were known for this. They were closer to good than evil because they busied themselves with mentioning Allah in most circumstances. The great scholar Ibn Taymiyah says: ‘Mentioning Allah is to the heart like water is to fish. How would the fish be if it leaves the water?’ (Majm ‘u l-Fatliwli, vol. 10, p. 85). 10
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Mentioning Allah comes in many forms. Some of it is praise. For example: ‘ ‘ [subhana Allahi, wa l-hamdu li All a hi, wa IQ ilcih!i ilia Allahu, wa Allahu akbaru. Lit. Glorified be Allah. Gratitude be to Allah. There is no god worthy of worship except for Allah. Allah is the Greatest]. Some of it is prayer and supplication as in: .Ł A.–I’. <;,J._.:(-./.<,8'. ( r : J\ r-'11) 0'.>=,:£.:;: -“-> · · · ·., “”””””_;,.. [Rabbana £alanmd anfusand wa in lam taghfir /ana wa tarhamna la nakiinanna m in 1-khcisirfna. Lit. “Our Lord! We have wronged ourselves. If you do not forgive us and have mercy on us we will surely be among the losers”] [7: 23]. And: [ya Hayyu ya Qayyiimu bi rahmatika astaghfthu. Lit. 0 You Ever-Living, Omnipotent! By Your mercy, I beseech You]. 11
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