Death is Heavier Than a Mountain, Sharper Than Thorns and It's Squeezing is Intense

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‘Amr bin ‘Aaas [may Allaah be Pleased with him] used to say, “I find it strange that people die and then come back from death, but are unable to describe death to us.”  (TN: similar to what is known as the  Lazarus phenomenon by doctors today).

When ‘Amr was on his deathbed, his son ‘Abdullah bin ‘Amr asked, “Oh my father! You always used to say, “I find it strange that people die and then come back from death, but are unable to describe death to us” so describe death to us!”

He replied, “My son! Death is too swift to describe. However, I can describe some of what I have experienced. I felt as if Mount Radwah[1] was placed on the back of my neck, as if the thorns of palm trees were placed throughout my body and that my soul was being squeezed  through the eye of a needle.”

At-Tabaqaat al-Kubraa of Ibn Sa’d (No. 5311)

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[1]  A famous mountain in the city of Yanbu’ slightly west of al-Madeenah. It measures to be around 2170m high.  

Forty Benefits of Supplicating for the Prophet - Following One You Love (Part 5)

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33 – It is through increasing in sending the Peace and Blessings of Allaah upon the Prophet that one gains in their love for him. Loving the Prophet is a pillar of Emaan that which Emaan cannot be completed without it. 

The more the Muslim focuses his heart in this supplication and the more he increases in it, the greater attachment he will have for the one who he is supplicating for. His love for the Prophet intensifies and multiplies. He develops a yearning to be like him and to meet him. His heart is then penetrated with love for him. The greater the impact the Prophet has on one’s life, the more complete the heart becomes. The lesser the impact, the weaker the heart gets. 

The zeal the believer has in wanting to see the Prophet is immense, so the with the greater the yearning, the more the believer will follow his teachings, and the more he follows his teachings the greater the praise and remembrance of the Prophet will be on his tongue. All of this depends on the reverence one has for the Prophet in his heart – the greater the love, then the greater the actions and praise on his tongue, the weaker the love then the lesser the actions and praise. This point is quite obvious and this is why the poet said:

I am surprised by those who claim that they remember their loved ones

                       

Does the one who loves another ever forget them?

Meaning, it is surprising that one claims to love another yet needs reminding to follow and remember them.

In fact the more someone loves something the more they would want to follow them. Whoever claims to love but contradicts their example then they are actually stating that they refuse to follow them. And as the saying goes, “Whoever loves something, then they will be constantly talking about that thing.”

So with these examples, we can apply them to what requires out utmost love.

As the poet said:

           

            If you were to split my heart open you would find

                                   

That my love for Tawheed of Allaah would be at separate to the love of the creation

This is the heart of the believer: Tawheed in Allaah and the mentioning of the Messenger are engraved in the heart of the believer, nothing can cause them to erode.

The more you talk about something, the more you will gain love of it. Forgetting the thing you claim you love will inevitably lead to one losing their love for it or at least causing weakness in it.

Allaah, the Glorified and the Exalted, is the One who deserves this love and remembrance the most, and the most deserved of complete reverence within the heart of the slave.

Rather, the kind of Shirk that can never be forgiven is the type of Shirk in which a person shares their love of Allaah to the creation, and shares their reverence to Him with the creation.

Allaah, the Most High, Says:

وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا 

“And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). ” [al-Baqarah 2:165]

Here, Allaah, the Glorified and the Exalted, Informs us that the Mushirk (the one who does Shirk) competes their love of Allaah with their love for the creation. However, the believer is the one who is exceeds in his love for Allaah.

The people of the fire will say:

تَاللَّهِ إِنْ كُنَّا لَفِي ضَلَالٍ مُبِينٍ [97] إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَالَمِينَ

“By Allah, we were truly in a manifest error. When We held you (false gods) as equals (in worship) with the Lord of the 'Alamin (mankind, jinns and all that exists)” [ash-Shura’aa 26:97-98]

In this Aayah, the people of the fire are regretful because they created equals to Allaah in their love for their false gods, and this is something well-known, because no person who practices Shirk can ever claim that their idols or deities are exactly the same as the Lord of the Creation in relation to His Names, Attributes, Actions, His Power in Creating, Maintaining the Heavens and the Earth and in the of man. Rather this Aayah indicates that they will be casted into the fire because of creating equals to Allaah in their love.

Even more misguided than them are those equal the whole of creation to Allaah, claiming that Allaah is omnipresent in everything (like the belief of the Jahmees, some Matrudis and the extreme Soofees). They make his presence within the creation as an attribute of completeness, whilst at the same time as a deficiency for Him (by mixing Him within the creation). 

So if Allaah has chastised those who equate partners to Him in love alone via their idols, then how severe is the sin for those who believe that Allaah and the creation are intertwined into one existence (like the Soofee belief that their scholars reach when attaining a certain degree of piety)? 

The point is that the more one remembers or makes Dhikr of something then this is a cause for one to increase in their love for the thing they constantly remember. Allaah, the Most High, is the One Who is most deserved of this – our love, reverence and our worship to Him. So remembering Him aplenty will be extremely beneficial for the slave. His enemy (Iblees) is hunting for this connection to be removed. For this reason, Allaah, the Most High, has Ordered His Slaves to Remember Him much and reciting the Quraan, as these are sources of their success. Allaah, the Most High, 
Says:

“And remember Allah much, that you may be successful” [al-Jumu’ah 62:10]

And Allaah, the Most High, Says:

“O you who believe! Remember Allah with much remembrance.” [Al-Ahzaab 33:41]

And Allaah, the Most High, Says:

“And the men and the women who remember Allah much with their hearts 
and tongues” [al-Ahzaab 33:35]

And Allaah, the Most High, Says:

“O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers.” [Al-Munaafiqoon 63:9]

And Allaah, the Most High, Says:

“Therefore remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.” [al-Baqarah 2:152]

The Prophet [Peace and Blessings of Allaah be upon him] said, “The Mufaridoon have proceeded.” They asked, “Who are the Mufaridoon?” He replied, “Those who remember Allaah much.” [Reported by Muslim (2676)]

It is also reported that Mu’aadh bin Jabal [may Allaah be Pleased with him] said, “There is no action that the Son of Aadam that can be more of a saviour for him from the fire than the remembrance of Allaah.” [Reported by at-Tirmidhee (1/95), Ibn Abee Shaybah (10/300) and at-Tabaraanee (352)]

Remembering the Prophet [Peace and Blessings of Allaah be upon him] is a consequence of remembering Allaah much.

The point is to reinforce the fact that the more one remembers something the more love they have for them. Remembering or Dhikr in one’s heart is like water the ground that reaps harvest. Even stronger, it is like the water that the fish needs to survive.

Remembering of Allaah is of types:

           

-Learning and remembering His Names, Attributes and Actions and Praising Him for them.

            -Glorifying Him (saying Subhaanallah), Praising Him (saying Alhumdulilah), Extoling His Greatness (saying Allaahu Akbar), proclaiming His Oneness (saying La ilaha ila Allaah) and this is what is commonly known as Dhikr today.

            -Dhikr or remembrance of Allaah in His Rulings, His Commands and His Prohibitions and this form of Dhikr is only for the learned. Rather, the learned are the only ones of the Ummah which engage in all three types of Dhikr mentioned above.

From the greatest forms of Dhikr is the remember Allaah with His Own Words – the Quraan.

Allaah, the Most High, Says:

“"But whosoever turns away from My Reminder (i.e. neither believes in this Qur'an nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection."” [Taa-Haa 20:124]

This Aayah refers to the Quraan that was revealed to His Messenger.

And He, the Most High, also Said:

“Those who believe (in the Oneness of Allah - Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest.” [ar-Ra’d 13:28]

This Aayah refers supplication, seeking forgiveness and humility to Him.

So this summarises the five types of Dhikr.

[Jalaa’ al-Afhaam Fee Fadl as-Salaat wa as-Salaam ‘ala Muhammad Khayr al-Anaam (Pg. 515 - 527)]

Combining Wudhoo/Ghusl with at-Tayammum (Part 5)

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-If a person finds some water, then he uses the water to make Wudhoo/Ghusl as much as he can then he makes at-Taymmum for the rest of this limbs/body. Al-‘Uthaymeen explains gives an example that if a person only has enough water to wash his hands and face, then he must use the water to do this and uses the earth to wipe over the rest of his body.

Note: one must use the water he has before resorting at-Tayammum based on the following evidences:

-The Statement of the Most High, “fear Him as much as you can” [at-Taghabun: 16]

-The Hadeeth, “If I order you to do something then do it as much you are able to.” [Reported by al-Bukhaaree (7288) and Muslim (1337)]

The scholars have been split into three opinions:

One group of scholars have stated that we have been commanded to wash, and then if we are unable, make at-Tayammum.

If a person doesn’t have enough water to wash his hands, face, arms or feet then he uses earth.

They stated as evidence:

-Qiyaas (analogy) with wiping over socks, that we wash the limbs and wipe over the socks, though in origin we are commanded to wash our feet.

A second opinion from the scholars have stated that there is no such thing as combining at-Tayammum with Wudhoo/Ghusl. They stated that a person has a little amount of water then he should use it to make Wudhoo to the best of his ability, and if it is insufficient then he should make at-Tayammum alone. Their arguments are as follows:

-There is no evidence to suggest that one must combine both types of purification in the event of a little amount of water.

-The Sharee’ah has given us two separate rulings, thus we act upon one or the other.

The third view from the scholars is that we use water in all cases, and if we cannot complete the Wudhoo due to insufficient amounts of water, then we are excused from completing the Wudhoo in this case. Their argument is:

-That the Sharee’ah has given us either Wudhoo or at-Tayammum, both are complete acts of worship and we can’t split them into division. Therefore, if we are doing Wudhoo, we cant replace some acts of Wudhoo with others as Wudhoo cannot be divided.

Al-Uthaymeen states that the correct opinion from the above three is the first one, based on the Hadeeth in which an  injured man had a shortage of water, “It is sufficient that you make at-Tayammum by wiping over your cast injury and you perform Wudhoo for the rest of your limbs.” [Reported by Aboo Dawood (336) and classed as weak by Ibn Hajar in Buloogh (136). Uthaymeen suggested it could be Hasan, however]

So in this Hadeeth the Prophet told him to combine at-Tayammum and Wudhoo according to his need/ability.

A-The same ruling applies to those who are injured; if a person is able to wash an injured part of his body then he must do. If this will cause him harm then he must wipe over it with water. If this will cause him harm then he must make at-Tayammum over it, by wiping over it with earth. For the rest of his body, he makes Wudhoo as normal.

B-If one is combining at-Tayammum and Wudhoo then there is no succession like he normally would in Wudhoo, however the scholars differed:

-Some stated that it must be done in order. For example, if he is unable to wash or wipe his face with water, then he must wash his hands, then gargle (Madhmadhah) and clean his nose (Istinshaaq) and then wipe his face with earth and then continue with the rest of Wudhoo with water.

-They argued that both Wudhoo and at-Tayammum has a specific sequence and without it, these acts of purification will be invalid.

-Others stated that sequence is not a condition. So he may perform Wudhoo as normal whilst omitted the injured area and then perform at-Tayammum once he has completed his Wudhoo. This is the opinion of the Hanablees and the correct opinion due to the following evidences:

-The Statement of the Most High, “If you are in a state of Janaba (i.e. had a sexual discharge), purify yourself (bathe your whole body).” [5:6]

The point of evidence is that washing the body in Ghusl has no set sequence. So if a person began his Ghusl by washing his feet and then washed the rest of his body, his Ghusl would be complete.

Benefits Taken from the Introduction of Saheeh Muslim: Ruling on Using Weak Ahaadeeth and Fabricating Them (Part 1)

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‘Indeed what prevents me from relating to you a great number of Ḥadīth is that the Messenger of Allah, peace and blessings of Allah upon him, said: ‘Whoever intends to lie upon me, then let him take his seat in the Fire.’ [Hadeeth No. 2 from the Introduction of Saheeh Muslim]

-It is haram to use weak/fabricate reports and attribute them to the Prophet (Peace be upon him) to the level of it being kufr, some said it was Kufr.

-The person is also sinful even if he was ignorant

-Ahl as-Sunnah say it's a sin whether he intends it or not.

Mu'tazilah say there must be Qasd to lie 

In response we say “Whoever lies upon me” (من كذب علي) is general as are other narrations which are also general, thus we don’t make a restriction (تقييد) of “on purpose” (عمد), and this is specific to the prophet otherwise lying is only with if a person intended it.

-Lying against the Prophet is not Kufr as all the narrations combined show it's a major sin 

without using the word Kufr, other wordings include ((يلج)) ((بني له بيت)) ((يدل)) etc.

-Lying against him making it permitted to lie is Kufr, with no disagreement

-If a person lies and fabricates and makes Tawbah his narrations are accepted, Qiyaas with those who were Kuffaar and became Muslim and accepting Shahaadah (there is Ijmaa on this) of a person after he repents from lying, this is the view of the majority.

Those who said its not allowed to accept it make Qiyaas between Riwaayah and Shahaadah because Riwaayah is general Mafasadah against the Prophet but Shahaadah is specific for a case, but in response we say Tawbah is accepted for all sins including Kufr and narrations are accepted thereafter

-The scholars are agreed that it is not permitted to lie against him Ahkaam nor in Targheeb, except for what a few Juhaal said. They permitted lying and fabricating in matters of Targheeb as they argue that they are lying for him, not against him and there is a wording which says ((ليدل الناس))

In response, ((لا تخفوا ما ليس لكم به علم)), its innovating, its Zoor and they are going against Mutawatir and Ijmaa, also linguistically one can’t lie for a person (له) whilst fabricating against him, it’s always against (عليه)

As for the wording ((ليدل الناس)) then this is for تأكيد, but the extra wording is weak with no disagreement.

-The scholars are agreed that narrating these weak narrations is not permissible except for conditions: 1) to explain or 2) it must be clearly stated that it is weak or fabricated

-The scholars are agreed that Tasheeh and Tad’eef is Ijtihaad but if you disagree with the grading you don’t need to change it but make a note as this would all lead to Tahreef

-It is permitted to narrate a Hadeeth if one says ((كماقال)) or with ((بمعنى)), there is agreement that this is not false attribution, this is why Anas and Zubayr were plentiful in Mawqoof Ahadeeth because they feared false attribution

[Taken from Sharh Muqaddimmah Saheeh Muslim 1/105-107]

Reference: Hadeeth taken from http://sunnah.com/muslim/introduction

Fitnah al-Maal: How To Truly Bank Your Wealth (Part 7)

Follow @AhleDhikr The Prophet [Peace and Blessings of Allaah be upon him] was once presented with a shoulder of a lamb. Those who offered it to the Prophet said, “There remains nothing from the animal except its shoulder.” The Prophet corrected them and said, “Rather, all of it remains except its shoulder![1]”

What this means is that the animal that they have given away in charity is truly what remains, as the deed of giving in charity has been banked for them. As for the final piece of the animal they kept for themselves to eat then this will not be included in the reward of charity that they have received for the rest of the animal.

Likewise on another occasion, the Prophet asked, “What part of your wealth is more beloved to you, the wealth that you have earned or the wealth that you will inherit from your families?” They replied, “But of course, it is our own wealth.”

Ponder here and account yourself: is it more beloved to you that you keep your provisions for yourself or that you spend it on maintaining your families?

The Prophet replied to their answer by saying, “Know! The wealth that you earn and possess is yours, but the wealth that you inherit is from the good deeds that remain for the deceased[2].”

He also said in a Hadeeth Qudsee, “The Children of Aadam say, “My wealth! My wealth!””

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[1]  At-Tirmidhee (2470) and classed as Saheeh by al-Albaanee.

[2] Al-Bukhaaree (6442)

How to Thank Allaah and Receive More Blessings

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The Prophet [Peace and Blessings of Allaah be upon him] said, “the Messenger of Allah (ﷺ) said: 'Allah does not bestow a blessing upon any slave and he says: 'Al-hamdu Lillah (praise is to Allah),' except that what he gives (the praise) is better than what he received (the blessing)."” [Sunan Ibn Maajah (3805) with a Hasan Isnaad]

Teacher at the Haram in al-Madeenah for more than fifty years, Shaykh ‘Abdul-Muhsin al-‘Abbaad [may Allaah Preserve him] said:

What this Hadeeth means is that the slave who give thanks for the Blessings of Allaah, whilst having Guidance from Him (to use it properly), he will receive more of that blessings.

It is also said that the one who makes Dua’, and then receives an answer for his Dua’a and then tanks Allaah for receiveing it, will get more of his supplications answered.

These are both ways in which one can receive an increase in blessings, as Allaah, the Most High, Says:

“And (remember) when your Lord proclaimed: "If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe."” [Ibraahim 14:7]

Thanking Allaah is by Praising Him (saying al-Humdulilah) and this is sufficient enough as thanks (Shukr) for Allaah. If one achieves this (sincerely whilst using the blessings correctly) - Allaah will give him more.

Note, having Tawfeeq (guidance) to be able to give thanks is better than actually receiving the blessing itself.

However, if the person gives thanks, then he has taken the means to give Shukr (practically using the blessing properly) and Hamd (sincerely thanking Allaah in one’s inner self).

[Sharh Sunnan Ibn Maajah, Tape 271, 54mins]

Reference: Hadeeth translation taken from http://sunnah.com/ibnmajah/33 

Forty Benefits of Supplicating for the Prophet - Following One You Love (Part 5)

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33 – It is through increasing in sending the Peace and Blessings of Allaah upon the Prophet that one gains in their love for him. Loving the Prophet is a pillar of Emaan that which Emaan cannot be completed without it. 

The more the Muslim focuses his heart in this supplication and the more he increases in it, the greater attachment he will have for the one who he is supplicating for. His love for the Prophet intensifies and multiplies. He develops a yearning to be like him and to meet him. His heart is then penetrated with love for him. The greater the impact the Prophet has on one’s life, the more complete the heart becomes. The lesser the impact, the weaker the heart gets. 

The zeal the believer has in wanting to see the Prophet is immense, so the with the greater the yearning, the more the believer will follow his teachings, and the more he follows his teachings the greater the praise and remembrance of the Prophet will be on his tongue. All of this depends on the reverence one has for the Prophet in his heart – the greater the love, then the greater the actions and praise on his tongue, the weaker the love then the lesser the actions and praise. This point is quite obvious and this is why the poet said:

I am surprised by those who claim that they remember their loved ones

                       

Does the one who loves another ever forget them?

Meaning, it is surprising that one claims to love another yet needs reminding to follow and remember them.

In fact the more someone loves something the more they would want to follow them. Whoever claims to love but contradicts their example then they are actually stating that they refuse to follow them. And as the saying goes, “Whoever loves something, then they will be constantly talking about that thing.”

So with these examples, we can apply them to what requires out utmost love.

As the poet said:

           

            If you were to split my heart open you would find

                                   

That my love for Tawheed of Allaah would be at separate to the love of the creation

This is the heart of the believer: Tawheed in Allaah and the mentioning of the Messenger are engraved in the heart of the believer, nothing can cause them to erode.

The more you talk about something, the more you will gain love of it. Forgetting the thing you claim you love will inevitably lead to one losing their love for it or at least causing weakness in it.

Allaah, the Glorified and the Exalted, is the One who deserves this love and remembrance the most, and the most deserved of complete reverence within the heart of the slave.

Rather, the kind of Shirk that can never be forgiven is the type of Shirk in which a person shares their love of Allaah to the creation, and shares their reverence to Him with the creation.

Allaah, the Most High, Says:

وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا 

“And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). ” [al-Baqarah 2:165]

Here, Allaah, the Glorified and the Exalted, Informs us that the Mushirk (the one who does Shirk) competes their love of Allaah with their love for the creation. However, the believer is the one who is exceeds in his love for Allaah.

The people of the fire will say:

تَاللَّهِ إِنْ كُنَّا لَفِي ضَلَالٍ مُبِينٍ [97] إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَالَمِينَ

“By Allah, we were truly in a manifest error. When We held you (false gods) as equals (in worship) with the Lord of the 'Alamin (mankind, jinns and all that exists)” [ash-Shura’aa 26:97-98]

In this Aayah, the people of the fire are regretful because they created equals to Allaah in their love for their false gods, and this is something well-known, because no person who practices Shirk can ever claim that their idols or deities are exactly the same as the Lord of the Creation in relation to His Names, Attributes, Actions, His Power in Creating, Maintaining the Heavens and the Earth and in the of man. Rather this Aayah indicates that they will be casted into the fire because of creating equals to Allaah in their love.

Even more misguided than them are those equal the whole of creation to Allaah, claiming that Allaah is omnipresent in everything (like the belief of the Jahmees, some Matrudis and the extreme Soofees). They make his presence within the creation as an attribute of completeness, whilst at the same time as a deficiency for Him (by mixing Him within the creation). 

So if Allaah has chastised those who equate partners to Him in love alone via their idols, then how severe is the sin for those who believe that Allaah and the creation are intertwined into one existence (like the Soofee belief that their scholars reach when attaining a certain degree of piety)? 

The point is that the more one remembers or makes Dhikr of something then this is a cause for one to increase in their love for the thing they constantly remember. Allaah, the Most High, is the One Who is most deserved of this – our love, reverence and our worship to Him. So remembering Him aplenty will be extremely beneficial for the slave. His enemy (Iblees) is hunting for this connection to be removed. For this reason, Allaah, the Most High, has Ordered His Slaves to Remember Him much and reciting the Quraan, as these are sources of their success. Allaah, the Most High, 
Says:

“And remember Allah much, that you may be successful” [al-Jumu’ah 62:10]

And Allaah, the Most High, Says:

“O you who believe! Remember Allah with much remembrance.” [Al-Ahzaab 33:41]

And Allaah, the Most High, Says:

“And the men and the women who remember Allah much with their hearts 
and tongues” [al-Ahzaab 33:35]

And Allaah, the Most High, Says:

“O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers.” [Al-Munaafiqoon 63:9]

And Allaah, the Most High, Says:

“Therefore remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.” [al-Baqarah 2:152]

The Prophet [Peace and Blessings of Allaah be upon him] said, “The Mufaridoon have proceeded.” They asked, “Who are the Mufaridoon?” He replied, “Those who remember Allaah much.” [Reported by Muslim (2676)]

It is also reported that Mu’aadh bin Jabal [may Allaah be Pleased with him] said, “There is no action that the Son of Aadam that can be more of a saviour for him from the fire than the remembrance of Allaah.” [Reported by at-Tirmidhee (1/95), Ibn Abee Shaybah (10/300) and at-Tabaraanee (352)]

Remembering the Prophet [Peace and Blessings of Allaah be upon him] is a consequence of remembering Allaah much.

The point is to reinforce the fact that the more one remembers something the more love they have for them. Remembering or Dhikr in one’s heart is like water the ground that reaps harvest. Even stronger, it is like the water that the fish needs to survive.

Remembering of Allaah is of types:

           

-Learning and remembering His Names, Attributes and Actions and Praising Him for them.

            -Glorifying Him (saying Subhaanallah), Praising Him (saying Alhumdulilah), Extoling His Greatness (saying Allaahu Akbar), proclaiming His Oneness (saying La ilaha ila Allaah) and this is what is commonly known as Dhikr today.

            -Dhikr or remembrance of Allaah in His Rulings, His Commands and His Prohibitions and this form of Dhikr is only for the learned. Rather, the learned are the only ones of the Ummah which engage in all three types of Dhikr mentioned above.

From the greatest forms of Dhikr is the remember Allaah with His Own Words – the Quraan.

Allaah, the Most High, Says:

“"But whosoever turns away from My Reminder (i.e. neither believes in this Qur'an nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection."” [Taa-Haa 20:124]

This Aayah refers to the Quraan that was revealed to His Messenger.

And He, the Most High, also Said:

“Those who believe (in the Oneness of Allah - Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest.” [ar-Ra’d 13:28]

This Aayah refers supplication, seeking forgiveness and humility to Him.

So this summarises the five types of Dhikr.

[Jalaa’ al-Afhaam Fee Fadl as-Salaat wa as-Salaam ‘ala Muhammad Khayr al-Anaam (Pg. 515 - 527)]