Name: The Concept of Zikr in Islam · August 11, 2007 — Maulana Wahiduddin Khan
Uploaded: 2018-01-17
Duration: 58 min 59 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “The Concept of Zikr in Islam · August 11, 2007”, a lecture by Maulana Wahiduddin Khan, with timestamps. Covers: Dhikr is part of life.

0:09 bismillah rahman rahim, wasallallahu ala nabiyyil karim. بسم اللہ الرحمن الرحیم، وصلی اللہ علی النبی الکریم۔

0:19 rabbi shrahli sadri, wayassirli amri, wahlul uqdatam min lisani, yafqahu qawli. رب اشرح لی صدری، ویسر لی امری، واحل العقدۃ من لسانی، یفقہ قولی۔

0:29 The topic for this day is the concept of The topic for this day is the concept of

0:39 zikr in Islam, Z-I-K-R. ذکر in Islam, Z-I-K-R.

0:45 The concept of zikr in Islam. The concept of ذکر in Islam.

0:51 You know, zikr has a great importance in the Islamic system. You know, ذکر has a great importance in the Islamic system.

0:57 Everyone knows about zikr. Everyone knows about ذکر.

1:03 Zikr is a well-known word among Mus ذکر is a well-known word among Mus

1:09 lims. lims.

1:20 There are a number of Quranic verses and also Hadiths that tell us about the importance of dhikr. There are a number of Quranic verses and also Hadiths that tell us about the importance of ذکر.

1:30 For example, there is a verse in the Quran, wa la zikrullahi akbar For example, there is a verse in the Quran, وَلَا ذِكْرُ اللَّهِ أَكْبَرُ

1:41 . wa la zikrullahi akbar. And remembrance of God is the greatest. Among all ibadah, among all prayers, among all Islamic practices, zikr is the greatest. Zikr has the greatest importance, wa la zik . وَلَا ذِكْرُ اللَّهِ أَكْبَرُ. And remembrance of God is the greatest. Among all عبادة، among all prayers, among all Islamic practices, ذکر is the greatest. ذکر has the greatest importance, وَلَا ذِكْ

2:11 rullahi akbar. And zikr of God is the greatest. Then there are a number of hadiths that are saying the prophet of Islam that tell us that zikr has a very high value in the Islamic system. رُ اللَّهِ أَكْبَرُ. And ذکر of God is the greatest. Then there are a number of Hadiths that are saying the prophet of Islam that tell us that ذکر has a very high value in the Islamic system.

2:41 Now, what is zikr? Now, what is ذکر?

2:46 What is zikr? What is ذکر?

2:51 zikr literally means remembrance, to remember. ذکر literally means remembrance, to remember.

2:56 That is, to remember God. That is, to remember God.

3:01 zikr literally means to remember God. ذکر literally means to remember God.

3:07 Now, what is remembrance? Now, what is remembrance?

3:12 Some people take it as it is simply recitation or repetition. Some people take it as it is simply recitation or repetition.

3:19 That is, to say some word repeatedly, that is zikr. That is, to say some word repeatedly, that is ذکر.

3:27 Like Allah Allah Allah Allah Allah Allah Allah Allah. Like اللہ اللہ اللہ اللہ اللہ اللہ اللہ اللہ.

3:34 According to their assumption, this is According to their assumption, this is

3:42 zikr. ذکر.

3:50 But again, some people say that Zikr means to go in some seclusion. But again, some people say that ذکر means to go in some seclusion.

3:57 For example, in a mountain, in a jungle. For example, in a mountain, in a jungle.

4:05 And there to sit in a corner alone And there to sit in a corner alone

4:13 and then recite some words like Allah Allah Allah Allah or Alhamdulillah Alhamdulillah or SubhanAllah SubhanAllah Allah Akbar Allah Akbar or some other words. So this kind of recitation or repetition has no base in the Islamic system. The basic thing is that you have to find some ex and then recite some words like اللہ اللہ اللہ اللہ or الحمدللہ الحمدللہ or سبحان اللہ سبحان اللہ اللہ اکبر اللہ اکبر or some other words. So this kind of recitation or repetition has no base in the Islamic system. The basic thing is that you have to find some ex

4:43 example in the prophet of Islam or in the companions of the prophet. Anything that has no example in the life of the prophet or in the life of companions, that is baseless in Islam. That is bidah in Islam. And ample in the prophet of Islam or in the companions of the prophet. Anything that has no example in the life of the prophet or in the life of companions, that is baseless in Islam. That is bid'ah in Islam. And

5:13 there is a Hadith that ma aadasa fi-mri-in hadha ma la samee'un fa huwa raddun. there is a Hadith that مَا أَعْدَسَ فِيَمْرِئٍ هَذَا مَا لَا سَمِيعٌ فَهُوَ رَدٌّ.

5:20 Anything that is invented in our religion that was not in my life, so that is rejected. fa huwa raddun. Anything that is invented in our religion that was not in my life, so that is rejected. فَهُوَ رَدٌّ.

5:28 That is rejected. That is rejected.

5:36 So I can say with conviction that So I can say with conviction that

5:43 never the prophet of Islam performed this kind of zikr. never the prophet of Islam performed this kind of ذکر.

5:51 To sit in a corner and say Allah Allah Allah Allah Allah Allah, this kind of zikr you To sit in a corner and say اللہ اللہ اللہ اللہ اللہ اللہ, this kind of ذکر you

5:58 cannot find in the life of the prophet of Islam. cannot find in the life of the prophet of Islam.

6:06 Again, the companions of Islam, companions of the prophet of Islam never Again, the companions of Islam, companions of the prophet of Islam never

6:13 observed this kind of zikr. observed this kind of ذکر.

6:22 You cannot find any example among the companions of the prophet of Islam. You cannot find any example among the companions of the prophet of Islam.

6:30 So when this kind of zikr was not practiced by the prophet or by the sahaba, then it is baseless. So when this kind of ذکر was not practiced by the prophet or by the صحابہ, then it is baseless.

6:38 It has no sanction in Islam It has no sanction in Islam

6:46 .

6:50 It has no place in Islam. It has no place in Islam.

6:53 Now, what is zikr? Now, what is ذکر?

6:57 Literally, zikr means remembrance. Literally, ذکر means remembrance.

7:01 You know, remembrance is not simply repetition of words. You know, remembrance is not simply repetition of words.

7:05 Remembrance is an act of thinking, an act of contemplation. Remembrance is an act of thinking, an act of contemplation.

7:08 It is very clear. It is very clear.

7:12 Literally, zikr me Literally, ذکر me

7:16 ans remembrance. And zikr, and there is a difference between repetition and remembrance. There is a difference between repetition and remembrance. So zikr means remembrance. That is yaad. In Urdu, I can say yaad, yaad kar ans remembrance. And ذکر, and there is a difference between repetition and remembrance. There is a difference between repetition and remembrance. So ذکر means remembrance. That is یاد. In Urdu, I can say یاد, یاد کر

7:46 na. نا.

7:53 So remembrance does not mean repetition of some words. So remembrance does not mean repetition of some words.

8:01 Remembrance is clearly an act of thinking, an act of contemplation, an act of mind. Remembrance is clearly an act of thinking, an act of contemplation, an act of mind.

8:08 So zikr means to remember So ذکر means to remember

8:16 in the sense that to think, to contemplate about God. in the sense that to think, to contemplate about God.

8:23 And you know, zikr begins from marifa. And you know, ذکر begins from معرفہ.

8:31 Marifa means realization. معرفہ means realization.

8:39 When you discover God, when you realize God, that is When you discover God, when you realize God, that is

8:46 marifah. Then the result is zikr. When you discover that God is the creator of all these things, creator of the whole universe, God is the sustainer, God is the giver of all things, and God معرفہ. Then the result is ذکر. When you discover that God is the creator of all these things, creator of the whole universe, God is the sustainer, God is the giver of all things, and God

9:16 is the Lord of the Day of Judgment. is the Lord of the Day of Judgment.

9:22 God is Almighty. God is Almighty.

9:27 God is all-powerful. God is all-powerful.

9:33 God has given us all those blessings. God has given us all those blessings.

9:38 That is called the life support system. That is called the life support system.

9:44 So when you discover God So when you discover God

9:49 with these attributes, with all these attributes, when you discover God with all these attributes, then your heart with these attributes, with all these attributes, when you discover God with all these attributes, then your heart

9:56 is filled with thrill, thrill. is filled with thrill, thrill.

10:02 Your mind is filled with a storm. Your mind is filled with a storm.

10:09 You are moved. You are moved.

10:15 There is a verse in the Quran, There is a verse in the Quran,

10:22 inna muminu allaha allazina zukira allahu wajalat qulubuhum. إِنَّ مُؤْمِنُينَ اللَّهَ الَّذِينَ ذُكِرَ اللَّهُ وَجَلَتْ قُلُوبُهُمْ.

10:32 A true believer is one when before him God was, there was a zikr of God, so he A true believer is one when before him God was, there was a ذكر of God, so he

10:42 is moved, his personality is moved is moved, his personality is moved

10:52 . .

11:02 So when there is zikr, there is great movement in your mind, great thrill in your heart. So when there is ذکر, there is great movement in your mind, great thrill in your heart.

11:12 So when you experience this kind of emotions, this kind of sentiments, then you say Alhamdulillah Rabb Al-Alameen, Allahu Akbar So when you experience this kind of emotions, this kind of sentiments, then you say الحمدلله رب العالمین, اللہ اکبر

11:22 , La ilaha illallah. , لا الہ الا اللہ.

11:30 So when you are in thrill, then you say these words, and that is zikr. So when you are in thrill, then you say these words, and that is ذکر.

11:37 So zikr is an outcome of thrilling realization of God. So ذکر is an outcome of thrilling realization of God.

11:45 Zikr is an outcome of ذکر is an outcome of

11:52 thrilling realization of God. thrilling realization of God.

12:02 So when you are in thrill, it is unnatural to say simply as a lip service, Allah Allah, So when you are in thrill, it is unnatural to say simply as a lip service, اللہ اللہ,

12:13 without any emotion, without any thinking, without any realization. Your personal without any emotion, without any thinking, without any realization. Your personal

12:23 ity will involve in your zikr. ity will involve in your ذکر.

12:29 You see, every man is doing something every day and night. You see, every man is doing something every day and night.

12:35 Every man is active. Every man is active.

12:41 When you are in family, when you are in your family, you are active. When you are in family, when you are in your family, you are active.

12:47 When you are in business, you are active. When you are in business, you are active.

12:53 When you are in society, when you are in your institutions, so every time you are active with your mind, with your heart. In every function of your life, you are completely active. You When you are in society, when you are in your institutions, so every time you are active with your mind, with your heart. In every function of your life, you are completely active. You

13:23 do everything with your mind, with your heart. do everything with your mind, with your heart.

13:33 So it is impossible that all other things you perform with complete involvement of your mind. So it is impossible that all other things you perform with complete involvement of your mind.

13:43 But when you try to engage in zikr, you detach all th But when you try to engage in ذکر, you detach all th

13:53 ose personalities, all those minds, and simply sit in a corner and say as a lip service, Allah ose personalities, all those minds, and simply sit in a corner and say as a lip service, اللہ

13:59 Allah Allah Allah Allah. اللہ اللہ اللہ اللہ.

14:05 So this kind of zikr is a reduced form of zikr. So this kind of ذکر is a reduced form of ذکر.

14:11 Also, this kind of zikr is a reduced form of human personality. Also, this kind of ذکر is a reduced form of human personality.

14:17 Without involvement of your personality, you cannot Without involvement of your personality, you cannot

14:23 zikr, you cannot perform zikr. ذکر, you cannot perform ذکر.

14:28 You know, it is said that man is a thinking animal. You know, it is said that man is a thinking animal.

14:34 This is the definition of a man. This is the definition of a man.

14:39 Man is a thinking animal. Man is a thinking animal.

14:44 Man's personality is a thinking personality. Man's personality is a thinking personality.

14:50 Man's mind is a thinking mind. Man's mind is a thinking mind.

14:55 So it is not, so it is impossible to do zikr without thinking, without involvement of your mind. So it is not, so it is impossible to do ذکر without thinking, without involvement of your mind.

15:01 It is not possible. It is not possible.

15:07 You have to involve all your personality, all your thinking personality. You have to involve all your personality, all your thinking personality.

15:14 So zikr is a thinking practice. So ذکر is a thinking practice.

15:20 zikr is a thinking ذکر is a thinking

15:26 amal. عمل.

15:32 zikr is a thinking experience. ذکر is a thinking experience.

15:38 For example, if you take a copy of the Quran and start reading it, the first verse in For example, if you take a copy of the Quran and start reading it, the first verse in

15:43 the Quran is Alhamdulillah Rabbil Alameen. the Quran is الحمدلله رب العالمین.

15:49 It is a zikr. It is a ذکر.

15:54 Alhamdulillah Rabbil Alameen is a zikr. It means الحمدلله رب العالمین is a ذکر. It means

16:00 all thanks are for God, who is Lord of the universe. all thanks are for God, who is Lord of the universe.

16:06 It is zikr. It is ذکر.

16:12 It is an outcome of your thinking. It is an outcome of your thinking.

16:18 When you read this verse in the Quran, then you think about its meaning and you find that When you read this verse in the Quran, then you think about its meaning and you find that

16:24 God is the God is the

16:30 greatest. greatest.

16:36 God is the greatest. God is the greatest.

16:43 You say Allahu Akbar, God is great, and I am not great. You say اللہ اکبر, God is great, and I am not great.

16:49 So God is greatest of all things. So God is greatest of all things.

16:55 Then you say Alhamdulillah, Oh God, You are the greatest and I am thankful to You. Then you say الحمدللہ, Oh God, You are the greatest and I am thankful to You.

17:02 You are praiseworthy. You are praiseworthy.

17:08 Alhamdulillah means praiseworthy is God. الحمدللہ means praiseworthy is God.

17:14 All the praises are for God. All the praises are for God.

17:20 So this kind of kalma, Alhamdulillah Rabbil Alameen, is an outcome of realization. So this kind of کلمہ، الحمدللہ رب العالمین، is an outcome of realization.

17:26 When you realize God with all When you realize God with all

17:32 of His attributes, with all of His greatness, then you say with your heart, with your mind, with of His attributes, with all of His greatness, then you say with your heart, with your mind, with

17:40 your deep involvement that Alhamdulillah Rabbil Alameen, praiseworthy is God. your deep involvement that الحمدللہ رب العالمین, praiseworthy is God.

17:47 All the praise is God, Lord of the universe. All the praise is God, Lord of the universe.

17:55 So zikr is not So ذکر is not

18:03 a recitation or simply repeating some word. No. God is a result of thinking. God is a thinking. One of the, here I would like to give you, here I would like to give a recitation or simply repeating some word. No. God is a result of thinking. God is a thinking. One of the, here I would like to give you, here I would like to give

18:33 some references. some references.

18:43 There is a chapter in the Quran, Al-Jumuah. There is a chapter in the Quran, الجمعة.

18:53 In this chapter, the Quran says, then the Quran says, In this chapter, the Quran says, then the Quran says,

19:03 Here you can see that the Quran tells us about the Jumuah prayer. Jumuah prayer. Here you can see that the Quran tells us about the جمعہ prayer. جمعہ prayer.

19:09 That is weekly prayer. That is weekly prayer.

19:15 That is weekly congregational prayer. That is weekly congregational prayer.

19:21 So here the Quran says that when you are called for the Jumuah, when there is a call So here the Quran says that when you are called for the جمعہ, when there is a call

19:27 for juma prayer, there is azan, call for جمعہ prayer, there is اذان، call

19:33 means azan. means اذان.

19:45 So when there is a call for the juma prayer, you must abandon your business. So when there is a call for the جمعہ prayer, you must abandon your business.

19:57 So leave your business and go to the mosque doing zikr. So leave your business and go to the mosque doing ذکر.

20:10 Then the Quran says that when you have completed the prayer of juma, you would return again to Then the Quran says that when you have completed the prayer of جمعہ, you would return again to

20:17 your business and do zikr. your business and do ذکر.

20:25 So here you can see that there is zikr before juma prayer. So here you can see that there is ذکر before جمعہ prayer.

20:32 Also, there is zikr after the juma prayer. juma is Also, there is ذکر after the جمعہ prayer. جمعہ is

20:40 a congregational prayer, a weekly congregational prayer. a congregational prayer, a weekly congregational prayer.

20:48 This is juma. This is جمعہ.

20:56 So in chapter al-juma, the Quran says that perform zikr before the juma prayer and also perform zikr So in chapter الجمعة, the Quran says that perform ذکر before the جمعہ prayer and also perform ذکر

21:03 after the juma prayer. after the جمعہ prayer.

21:11 It means that zikr is a part of life. It means that ذکر is a part of life.

21:19 Every moment you are required to be busy in zikr. Every moment you are required to be busy in ذکر.

21:27 zikr doesn't mean that you go to some mountain or some jungle. No. ذکر doesn't mean that you go to some mountain or some jungle. No.

21:35 You have to live a normal life You have to live a normal life

21:42 in your family, in your business. You have to live a normal life. And then at the same time, every moment you have to remember God. Every time you have to remember God. Then there is a Hadith. One of the Prophet, one of one companion of the Prophet in your family, in your business. You have to live a normal life. And then at the same time, every moment you have to remember God. Every time you have to remember God. Then there is a Hadith. One of the Prophet, one of one companion of the Prophet

22:12 of Islam says that, illa man This he says about the Prophet that whenever the Prophet saw a of Islam says that, الا من This he says about the Prophet that whenever the Prophet saw a

22:28 bird in the air, bird in the air,

22:44 whenever the Prophet saw a bird flying in the air, he used to teach us some lesson from it. whenever the Prophet saw a bird flying in the air, he used to teach us some lesson from it.

22:49 So bird is a natural phenomenon. So bird is a natural phenomenon.

22:54 What is bird? What is bird?

22:59 Bird is a natural phenomenon. Bird is a natural phenomenon.

23:05 There are so many other phenomenons. See it? There are so many other phenomenons. See it?

23:10 So here bird is a symbolic word So here bird is a symbolic word

23:15 in symbolic sense. in symbolic sense.

23:25 It means that every time you see some natural phenomenon, every time you feel some natural, every time It means that every time you see some natural phenomenon, every time you feel some natural, every time

23:35 you experience some natural event, every time you observe some natural thing, you experience some natural event, every time you observe some natural thing,

23:45 so you have to ponder over it. so you have to ponder over it.

23:51 You have to think about it. You have to think about it.

23:57 You have to contemplate about it. You have to contemplate about it.

24:02 And you have to extract some lesson. And you have to extract some lesson.

24:08 You have to extract some lesson from that natural phenomenon. You have to extract some lesson from that natural phenomenon.

24:14 For example, you are passing from some For example, you are passing from some

24:20 garden. garden.

24:24 You see a rose plant, for example, a rose plant. You see a rose plant, for example, a rose plant.

24:29 Then you see that at every branch there are flowers. Then you see that at every branch there are flowers.

24:33 At the same time, there are thoughts. At the same time, there are thoughts.

24:38 These are natural phenomenons. These are natural phenomenons.

24:43 Then you think about it. Then you think about it.

24:47 Then you come contemplate about it Then you come contemplate about it

24:52 . .

24:56 And then you extract a lesson. And then you extract a lesson.

25:01 Then you extract a lesson. Then you extract a lesson.

25:05 And what is that lesson? And what is that lesson?

25:09 That is God, here God has a demonstration. That is God, here God has a demonstration.

25:13 Here God is giving a demonstration how to live in a society. Here God is giving a demonstration how to live in a society.

25:18 In the form of a rose In the form of a rose

25:22 tree, God is giving a demonstration how to live in a society. You know, society is full of thorns. Every human society, there are problems. There are provocations. There are losses. So I can say that in soci tree, God is giving a demonstration how to live in a society. You know, society is full of thought. Every human society, there are problems. There are provocations. There are losses. So I can say that in soci

25:52 ety, there are everywhere there are thoughts. ety, there are everywhere there are thoughts.

26:00 But you have to live among these thoughts like flowers. But you have to live among these thoughts like flowers.

26:07 You are not allowed to live like a thorn. You are not allowed to live like a thorn.

26:15 But you have to try to live among thorns as a flower. But you have to try to live among thorns as a flower.

26:23 This is the true zikr. This is the true ذکر.

26:28 This is the true zikr. This is the true ذکر.

26:33 Then, for example, you see a cow. Then, for example, you see a cow.

26:38 And then you discover that cow is a divine industry. And then you discover that cow is a divine industry.

26:43 What is cow? What is cow?

26:48 Cow is a divine industry. Cow Cow is a divine industry. Cow

26:53 takes grass and returns milk. takes grass and returns milk.

26:58 Cow takes grass and returns milk. Cow takes grass and returns milk.

27:03 So it is also a natural phenomenon. So it is also a natural phenomenon.

27:08 The Prophet of Islam, when he saw a bird, he extracted a lesson. The Prophet of Islam, when he saw a bird, he extracted a lesson.

27:13 So bird is a natural phenomenon. So bird is a natural phenomenon.

27:18 And all these things are natural phenomenons. So And all these things are natural phenomenons. So

27:23 when you observe a natural phenomenon, you have to extract lessons from it. when you observe a natural phenomenon, you have to extract lessons from it.

27:32 And this is zikr. And this is ذکر.

27:41 So when you see a cow and you think that cow is an animal that takes grass and So when you see a cow and you think that cow is an animal that takes grass and

27:50 returns milk, so you will remember that verse of the Quran, returns milk, so you will remember that verse of the Quran,

27:59 Ma These are Quranic verses. ما These are Quranic verses.

28:05 When they are angry, they forgive. When they are angry, they forgive.

28:11 When they are angry, they forgive. When they are angry, they forgive.

28:18 It means they receive provocations but they return forgiveness. It means they receive provocations but they return forgiveness.

28:24 Angry is a result of provocation. Angry is a result of provocation.

28:30 So you extract this lesson that I must adopt this culture, this divine culture that when I receive So you extract this lesson that I must adopt this culture, this divine culture that when I receive

28:38 some provocation, so I must return it as a forgiveness. some provocation, so I must return it as a forgiveness.

28:46 This is zikr. This is ذکر.

28:53 zikr means taking divine lessons from all these things, from observations, ذکر means taking divine lessons from all these things, from observations,

29:01 from experiences. from experiences.

29:08 zikr means to extract divine lessons from all observations, from all kinds of experiences. ذکر means to extract divine lessons from all observations, from all kinds of experiences.

29:16 This is zikr. This is ذکر.

29:24 This is zikr Allah. Then This is ذکر الله. Then

29:32 there was a companion. there was a companion.

29:38 His name was Abu Darda. His name was Abu Darda.

29:44 Abu Darda, he was a senior Sahabi. Abu Darda, he was a senior Sahabi.

29:51 Then after his death, someone came to his wife, Umm Darda. Then after his death, someone came to his wife, Umm Darda.

29:57 He asked, "What was the special zikr of Abu Darda He asked, "What was the special ذکر of Abu Darda

30:04 ? ?

30:10 What was the special zikr of Abu Darda?" It was in his mind that perhaps he was sitting What was the special ذکر of Abu Darda?" It was in his mind that perhaps he was sitting

30:16 and saying, "Allah, Allah, Allah, Allah, Allah," a thousand times or ten thousand times. and saying, "Allah, Allah, Allah, Allah, Allah," a thousand times or ten thousand times.

30:22 So he asked about the zikr of Abu Darda. So he asked about the ذكر of Abu Darda.

30:28 So his wife, his widow, that is Umm Darda, said, So his wife, his widow, that is Umm Darda, said,

30:34 "Nothing but contemplation. "Nothing but contemplation.

30:40 Sitting in silence and contemplate. Sitting in silence and contemplate.

30:46 Sitting in silence and thinking, thinking, thinking. Sitting in silence and thinking, thinking, thinking.

30:52 Sitting in silence and contemplate. Sitting in silence and contemplate.

30:58 Sitting in silence and contemplating." This was the zikr of a Sahabi. Sitting in silence and contemplating." This was the ذكر of a Sahabi.

31:04 This was the zikr of the Prophet of Islam. This was the ذكر of the Prophet of Islam.

31:10 Their zikr was thinking and not simply repetition of some words. Their ذکر was thinking and not simply repetition of some words.

31:16 Repetition of some words is a reduced form of zikr. Repetition of some words is a reduced form of ذکر.

31:22 It is not zikr in true sense of the word. It is not ذکر in true sense of the word.

31:28 Then there was a Sahabi. His name Then there was a Sahabi. His name

31:34 was Abu Rawaha. Abu Rawaha. was Abu Rawaha. Abu Rawaha.

31:45 So once he said to another Muslim, "Taal fal nashku Rabbana saathan. Come on. So once he said to another Muslim, "Taal fal nashku Rabbana saathan. Come on.

31:56 Let us do zikr Let us do ذکر

32:07 of God fal nashku Rabbana saathan." So this Muslim was not so well-versed. of God fal nashku Rabbana saathan." So this Muslim was not so well-versed.

32:17 So he complained to the Prophet of Islam. So he complained to the Prophet of Islam.

32:27 He said that, "You see, Abu Rawaha says that we have to remember He said that, "You see, Abu Rawaha says that we have to remember

32:37 God for a moment. Fal nashku Rabbana saathan. Taal fal nashku Rabbana saathan. Come on. So that we may do zikr for a moment." So he said, "What is this zikr?" The Prophet God for a moment. Fal nashku Rabbana saathan. Taal fal nashku Rabbana saathan. Come on. So that we may do ذکر for a moment." So he said, "What is this ذکر?" The Prophet

33:07 said, "May God bless Abu Rawaha. May God bless Abu Rawaha. He likes that kind of zikr that is envied by the angels. May God bless Abu Rawaha. He likes that kind of said, "May God bless Abu Rawaha. May God bless Abu Rawaha. He likes that kind of ذکر that is envied by the angels. May God bless Abu Rawaha. He likes that kind of

33:37 zikr which is envied by the angels." Then what was this zikr? ذکر which is envied by the angels." Then what was this ذكر?

33:47 Do you think that angels envy when we say, "Allah, Allah, Allah, Allah, Allah, Allah"? Do you think that angels envy when we say, "Allah, Allah, Allah, Allah, Allah, Allah"?

33:58 It is quite clear that this kind of zikr, simply repetition of words, is not to be It is quite clear that this kind of ذکر, simply repetition of words, is not to be

34:08 envied by angels. envied by angels.

34:14 It is to remember God. It is to remember God.

34:21 It is to remember God on a thinking level, on the level of contemplation. It is to remember God on a thinking level, on the level of contemplation.

34:28 Abu Rawaha wanted to zikr on a thinking level. Thinking level. Abu Rawaha wanted to ذكر on a thinking level. Thinking level.

34:34 On an intellectual level. On an intellectual level.

34:41 You see, the greatest ability of a man is thinking. You see, the greatest ability of a man is thinking.

34:49 The greatest ability of a man is thinking. His mind. The greatest ability of a man is thinking. His mind.

34:56 So you have to do zikr on this upper level, on the level of mind, on the level of thinking. So you have to do ذكر on this upper level, on the level of mind, on the level of thinking.

35:04 If you do zikr on some lower level, that is repetition of some words, that If you do ذكر on some lower level, that is repetition of some words, that

35:11 is doing zikr on a lower level, that is not acceptable by God. is doing ذكر on a lower level, that is not acceptable by God.

35:19 So you have to do zikr on your uppermost level, that is on the level of mind, on So you have to do ذكر on your uppermost level, that is on the level of mind, on

35:26 the level of intellectual thinking. the level of intellectual thinking.

35:34 So zikr is not to repeat So ذكر is not to repeat

35:42 some words, not at all. some words, not at all.

35:49 But zikr is to remember in terms of thinking, in terms of contemplation. But ذكر is to remember in terms of thinking, in terms of contemplation.

35:57 This is the true form of zikr. This is the true form of ذكر.

36:04 If you read the Q If you read the Q

36:12 uran and if you read Hadith literature, then you will find so many instances in which the picture uran and if you read Hadith literature, then you will find so many instances in which the picture

36:27 of, by this you can find the true picture of dhikr. of, by this you can find the true picture of ذكر.

36:43 For example, the Quran says, " It means that a true believer is born. For example, the Quran says, " It means that a true believer is born.

36:58 Before him, if you do dhikr, he will be thrilled. Before him, if you do ذكر, he will be thrilled.

37:13 " So true women experiences thrilling. " So true women experiences thrilling.

37:19 For him, for a true woman, dhikr is a thrilling experience. For him, for a true woman, ذكر is a thrilling experience.

37:25 For a true woman, dhikr is a thrilling experience. For a true woman, ذكر is a thrilling experience.

37:32 It brings about a storm in his mind. It brings about a storm in his mind.

37:38 So how you can So how you can

37:44 say that repetition of some word may bring about a storm in one's mind is impossible. say that repetition of some word may bring about a storm in one's mind is impossible.

37:59 Only when you think, when you contemplate, when you discover something new, when you realize the greatness of God, then Only when you think, when you contemplate, when you discover something new, when you realize the greatness of God, then

38:15 it is possible that you experience the thrilling experience thrilling. You will be moved. So the most important point is that as far as the it is possible that you experience the thrilling experience thrilling. You will be moved. So the most important point is that as far as the

38:45 literary meaning is concerned, dhikr means remembrance. literary meaning is concerned, ذكر means remembrance.

38:50 A remembrance is not repetition. A remembrance is not repetition.

38:55 As a literary meaning, dhikr means remembrance. As a literary meaning, ذكر means remembrance.

39:00 A remembrance is not a repetition. A remembrance is not a repetition.

39:05 Remembrance is a thinking. Remembrance is a thinking.

39:10 Remember means thinking. Remember means thinking.

39:15 Then the other point is that the practical example of dhikr is the Prophet and his companion. Then the other point is that the practical example of ذكر is the Prophet and his companion.

39:26 So if you want to know what was the practical example of dhikr in the life of the So if you want to know what was the practical example of ذكر in the life of the

39:37 Sahaba, in the life of the Prophet of Islam, Sahaba, in the life of the Prophet of Islam,

39:48 you will find that they never performed this kind of zikr. To sit and simply say as a lip service, "Allah, Allah, Allah, Allah, Allah, Allah," this was not their zikr. Their zikr was contemplation. Their zikr was thinking. So zikr is only one that you will find that they never performed this kind of ذكر. To sit and simply say as a lip service, "Allah, Allah, Allah, Allah, Allah, Allah," this was not their ذكر. Their ذكر was contemplation. Their ذكر was thinking. So ذكر is only one that

40:18 is confirmed by the Prophet of Islam. is confirmed by the Prophet of Islam.

40:28 Without prophetic confirmation, there is no dhikr. Without prophetic confirmation, there is no ذكر.

40:38 So the Prophet of Islam and his companion are the criterion. Criterion. We have So the Prophet of Islam and his companion are the criterion. Criterion. We have

40:49 a complete criterion in the life of the Prophet of Islam and also in the life of the a complete criterion in the life of the Prophet of Islam and also in the life of the

40:59 Prophet and also in the life of the companions of the Prophet. Prophet and also in the life of the companions of the Prophet.

41:09 So if we want to know, if we want to know what is zikr, what is zikr, So if we want to know, if we want to know what is ذكر, what is ذكر,

41:19 we have to see the life of the Prophet of Islam, the life of the companions of the Prophet. we have to see the life of the Prophet of Islam, the life of the companions of the Prophet.

41:25 They were a model. They were a model.

41:32 They were a standard. They were a standard.

41:38 They were a criterion. They were a criterion.

41:44 So we have to, first of all, you have to know So we have to, first of all, you have to know

41:50 what is the literary meaning of zikr. what is the literary meaning of ذكر.

41:58 First of all, you have to know what is the literary meaning of zikr. First of all, you have to know what is the literary meaning of ذكر.

42:06 Then you have to know that in what sense it is used in the Quran and Hadith according Then you have to know that in what sense it is used in the Quran and Hadith according

42:13 to the Quranic references. to the Quranic references.

42:21 What is the meaning of zikr according to the Quranic references and Hadith references? What is the meaning of ذكر according to the Quranic references and Hadith references?

42:29 Then we have to see the example of the Prophet of Islam and the example of the Sahaba. Then we have to see the example of the Prophet of Islam and the example of the Sahaba.

42:36 So these are the three processes. Three. So these are the three processes. Three.

42:44 If you want to know what is zikr, you have If you want to know what is ذكر, you have

42:51 to follow this process. to follow this process.

42:57 You have to follow this process. You have to follow this process.

43:02 If you want to know what is zikr, you have to follow this process. If you want to know what is ذكر, you have to follow this process.

43:07 This is the only scientific method. This is the only scientific method.

43:12 So it is a three-point formula. So it is a three-point formula.

43:18 First, you have to First, you have to

43:23 consult a dictionary. consult a dictionary.

43:30 Then you have to know what is the meaning of zikr. Then you have to know what is the meaning of ذكر.

43:38 And then after this consultation, you have to know what is the meaning of zikr in the Quran and Hadith. And then after this consultation, you have to know what is the meaning of ذكر in the Quran and Hadith.

43:45 For example, there is a Had For example, there is a Had

43:53 ith, "Akhsaru dhikra hadbil razzaat al-mawt." It is a very clear example in Hadith. ith, "Akhsaru dhikra hadbil razzaat al-mawt." It is a very clear example in Hadith.

44:01 "Akhsaru dhikra hadbil razzaat al-mawt." Do zikr. "Akhsaru dhikra hadbil razzaat al-mawt." Do ذكر.

44:09 Do great dhikr. Do great ذكر.

44:17 Do great dhikr. Do great ذكر.

44:25 And what is that great dhikr? And what is that great ذكر?

44:30 Remember death, al-mawt. Remember death, al-mawt.

44:35 The Prophet of Islam says that do great dhikr. The Prophet of Islam says that do great ذكر.

44:40 Dhikr means remembrance, yad. ذكر means remembrance, yad.

44:45 Then he says al-mawt. Remember death. Then he says al-mawt. Remember death.

44:50 So here he So here he

44:56 has used the word dhikr. has used the word ذكر.

45:02 Here the Prophet of Islam has used dhikr, the word dhikr. Here the Prophet of Islam has used ذكر, the word ذكر.

45:09 "Akhsaru dhikra hadbil razzaat." So can you do this kind of dhikr that al-mawt, al-mawt, al-mawt, al-mawt, death, "Akhsaru dhikra hadbil razzaat." So can you do this kind of ذكر that al-mawt, al-mawt, al-mawt, al-mawt, death,

45:16 death, death, death? death, death, death?

45:23 Can you do this practice? Can you do this practice?

45:29 Although the obvious meaning is this, the Prophet of Islam says that do great dhikr. Although the obvious meaning is this, the Prophet of Islam says that do great ذكر.

45:37 And then he says al-mawt. Remember mawt. And then he says al-mawt. Remember mawt.

45:45 So here the Prophet of Islam has used the word dhikr in the sense of that do great So here the Prophet of Islam has used the word ذكر in the sense of that do great

45:52 dhikr of mawt. Do remember ذكر of mawt. Do remember

46:00 mawt. mawt.

46:04 But no one can do this kind of dhikr that he sits in some corner of a mosque But no one can do this kind of ذكر that he sits in some corner of a mosque

46:08 or anywhere and says, "dhikr, dhikr, dhikr." No. or anywhere and says, "ذكر, ذكر, ذكر." No.

46:13 And says, "mawt, mawt, mawt. And says, "mawt, mawt, mawt.

46:17 Death, death, death." No. Death, death, death." No.

46:21 No one was going to do this kind of dhikr. No one was going to do this kind of ذكر.

46:26 Here clearly dhikr means Here clearly ذكر means

46:30 thinking, contemplation, remembrance. thinking, contemplation, remembrance.

46:35 That is remember God. That is remember God.

46:40 When you see a man dying, you know every day there are people dying. When you see a man dying, you know every day there are people dying.

46:46 Every day, every day. Every day, every day.

46:51 Every day people are dying. Every day people are dying.

46:56 So when you see a man, he So when you see a man, he

47:01 died, and you are participating in his funeral, then you must remember death. died, and you are participating in his funeral, then you must remember death.

47:09 You must say in your mind that perhaps the countdown reached to the last button number. You must say in your mind that perhaps the countdown reached to the last button number.

47:17 Perhaps the countdown reached to the last button number. Perhaps the countdown reached to the last button number.

47:26 Maybe I am the nex Maybe I am the nex

47:34 t. t.

47:39 My neighbor has died. My neighbor has died.

47:44 Maybe I am the next. Maybe I am the next.

47:49 This is remembrance of mawt. This is remembrance of mawt.

47:54 This is remembrance of death. This is remembrance of death.

47:59 When you see that one of your neighbors has died and you are participating in his funeral, When you see that one of your neighbors has died and you are participating in his funeral,

48:04 then you have to remember death. Everyone will die. No one is going to live throughout the history or ten thousand years. Everyone is destined to die. When you see a mawt, when you see a dead b then you have to remember death. Everyone will die. No one is going to live throughout the history or ten thousand years. Everyone is destined to die. When you see a mawt, when you see a dead b

48:34 ody in a graveyard, you must remember death. You must say in your mind after thinking, after contemplation, that maybe the countdown has reached to the last button one. That is maybe I am the next. Maybe I am the next vic ody in a graveyard, you must remember death. You must say in your mind after thinking, after contemplation, that maybe the countdown has reached to the last button one. That is maybe I am the next. Maybe I am the next vic

49:04 tim of mawt. tim of mawt.

49:10 So this is zikr al mawt. So this is ذكر الموت.

49:15 This is zikr al mawt. This is ذكر الموت.

49:20 "Akhsaru dhikra hadbil razzaat." The Prophet of Islam said that remember death. "Akhsaru dhikra hadbil razzaat." The Prophet of Islam said that remember death.

49:25 So no one is going to do zikr al mawt in this way that mawt, mawt, mawt, death, death, death. So no one is going to do ذكر الموت in this way that mawt, mawt, mawt, death, death, death.

49:30 This is not zikr. This is not ذكر.

49:36 Here clearly zikr means thinking. Here clearly ذكر means thinking.

49:43 Here clearly zikr means contemplation. Here clearly ذكر means contemplation.

49:51 So is the case of all other references. So is the case of all other references.

49:58 When you read the Quran and when you read Hadith literature, you will find that there are man When you read the Quran and when you read Hadith literature, you will find that there are man

50:06 y, many instances where the Quran and Hadith have used the word dhikr. But in all these differences, but in all these differences, dhikr means thinking. dhikr means contemplation. You cannot find a single Quranic verse or you cannot y, many instances where the Quran and Hadith have used the word ذكر. But in all these differences, but in all these differences, ذكر means thinking. ذكر means contemplation. You cannot find a single Quranic verse or you cannot

50:36 find a single Hadith in which this kind of zikr is mentioned. find a single Hadith in which this kind of ذكر is mentioned.

50:41 Simply repetition of some word, "Allah, Allah, Allah, Allah, Allah, Allah." This kind of repetition is not mentioned Simply repetition of some word, "Allah, Allah, Allah, Allah, Allah, Allah." This kind of repetition is not mentioned

50:46 in the Quran. in the Quran.

50:51 It is not mentioned in the Hadith. It is not mentioned in the Hadith.

50:56 It is an innovation. It is an innovation.

51:01 It is an innovation. It is an innovation.

51:07 In later days, when there was a Ba'athid period, it was during a Ba'athid period that this kind In later days, when there was a Ba'athid period, it was during a Ba'athid period that this kind

51:15 of zikr emerged under the influence of Iranian people. of ذكر emerged under the influence of Iranian people.

51:24 You cannot find any trace of this kind of zikr during the Prophet of Islam or during the You cannot find any trace of this kind of ذكر during the Prophet of Islam or during the

51:33 companions of the Prophet. companions of the Prophet.

51:42 So you have to be very clear. So you have to be very clear.

51:53 You have to be very clear that simply repetition is nothing. You have to be very clear that simply repetition is nothing.

52:03 Some people, some people think that there are some words Some people, some people think that there are some words

52:14 that have some mysterious qualities, mysterious qualities. that have some mysterious qualities, mysterious qualities.

52:24 So if you utter these words, if you utter these sentences, then mysteriously you will find the blessings. So if you utter these words, if you utter these sentences, then mysteriously you will find the blessings.

52:34 They think that there are some They think that there are some

52:44 words, some sentences, they have some very mysterious kind of qualities. words, some sentences, they have some very mysterious kind of qualities.

52:53 So if you simply repeat those words, then mysteriously you will receive blessings of God. So if you simply repeat those words, then mysteriously you will receive blessings of God.

53:02 But this kind of, but this concept you cannot find in the Quran and Hadith. But this kind of, but this concept you cannot find in the Quran and Hadith.

53:11 Not at all. Not at all.

53:19 It is not a mystery. It is not a mystery.

53:25 It is quite a scientific matter. It is quite a scientific matter.

53:30 It is quite understandable. It is quite understandable.

53:35 zikr is not a mysterious thing. ذكر is not a mysterious thing.

53:40 zikr is a quite understandable thing. Quite understandable. ذكر is a quite understandable thing. Quite understandable.

53:46 There is no mystery in these words. There is no mystery in these words.

53:51 Words are simply, words are what are words? Words are simply, words are what are words?

53:57 Words are symbols, symbols of thinking. Words are symbols, symbols of thinking.

54:04 Words are, words are what have only symbolic value. Words are, words are what have only symbolic value.

54:10 The real, the real thing is thinking. The real, the real thing is thinking.

54:16 And words are only symbols of that thinking. And words are only symbols of that thinking.

54:23 So you have to, you have to remember in terms of thinking, in terms of contemplation, then it is zikr. So you have to, you have to remember in terms of thinking, in terms of contemplation, then it is ذكر.

54:29 Otherwise it is not zikr. Otherwise it is not ذكر.

54:35 It is simply lip service. It is simply lip service.

54:41 Lip service is not a zikr. Lip service is not a ذكر.

54:48 Lip service is not a zikr. Lip service is not a ذكر.

54:54 Zikr is a function of mind. ذكر is a function of mind.

54:59 Zikr is a result of thinking. ذكر is a result of thinking.

55:04 So you have to be very serious. So you have to be very serious.

55:09 You have to be very sincere in this matter. You have to be very sincere in this matter.

55:14 You have to be very, very serious to understand what is zikr. You have to be very, very serious to understand what is ذكر.

55:19 In the latter, there is a story In the latter, there is a story

55:24 that in later days, when in the days of the Tabi'in, in the later days, in the period that in later days, when in the days of the Tabi'in, in the later days, in the period

55:35 of Banu Umayyah, Umayyah period, one person saw that in a mosque, in a masjid, there are some of Banu Umayyah, Umayyah period, one person saw that in a mosque, in a masjid, there are some

55:45 people, they are counting people, they are counting

55:55 some pebbles, some small stones. some pebbles, some small stones.

56:05 They have some stones and they are counting, "Alhamdulillah, Alhamdulillah, Alhamdulillah," hundred times or thousand times. They have some stones and they are counting, "Alhamdulillah, Alhamdulillah, Alhamdulillah," hundred times or thousand times.

56:16 So they are counting some words in numbers. So they are counting some words in numbers.

56:26 Someone counting it up to the hundred times, some thousand times. Someone counting it up to the hundred times, some thousand times.

56:33 So one Sahabi, one companion saw this. So one Sahabi, one companion saw this.

56:41 Then he said, "If you want counting, count your sins. Then he said, "If you want counting, count your sins.

56:48 If you want count If you want count

56:56 ing, count your sins, not these stones." So he, so he, so they stopped that kind of zikr. ing, count your sins, not these stones." So he, so he, so they stopped that kind of ذكر.

57:06 According to their thinking, it was zikr. According to their thinking, it was ذكر.

57:16 According to their thinking, it was zikr According to their thinking, it was ذكر

57:26 .

57:31 But Sahabi said it is not zikr. But Sahabi said it is not ذكر.

57:36 Zikr is not something that may be counted on stones. No. ذكر is not something that may be counted on stones. No.

57:42 Zikr is a function of your heart, function of your mind. ذكر is a function of your heart, function of your mind.

57:47 Zikr is a phenomenon of thinking, contemplation. ذكر is a phenomenon of thinking, contemplation.

57:52 So zikr is a very high, zikr has a very high value in Islam So ذكر is a very high, ذكر has a very high value in Islam

57:58 .

58:04 Zikr is a great, great amal in Islam. ذكر is a great, great amal in Islam.

58:10 But zikr is not a repetition of some words. But ذكر is not a repetition of some words.

58:16 Zikr is a thinking. ذكر is a thinking.

58:22 Zikr is an intellectual zikr ذكر is an intellectual ذكر

58:28 .

58:34 Zikr, you can perform zikr on an intellectual level, on a thinking level, at the level of contemplation, ذكر, you can perform ذكر on an intellectual level, on a thinking level, at the level of contemplation,

58:40 not simply by counting. not simply by counting.

58:46 So counting is not zikr. So counting is not ذكر.

58:52 Zikr is a function of thinking or contemplation. All ذكر is a function of thinking or contemplation. All

58:58 these kinds of zikr are only a reduced form of zikr. And these are not accepted in Sharia. aaqoolu qawli hadha wa astaghfirullaha li wa lakum ajmaeen. these kinds of ذكر are only a reduced form of ذكر. And these are not accepted in Sharia. أقول قولي هذا وأستغفر الله لي ولكم أجمعين.

The Concept of Zikr in Islam | August 11, 2007