Zikhr

Khatham-e-Khwajagan

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Zikhr

Zikhr

To recite Zikr loud in the masjid and elsewhere
Khatam-Ul Khwajagan An-Naqshbandiyyah
Wird Al-Ammah

TO RECITE ZIKR LOUD IN THE MASJID AND ELSEWHERE

The permissibility of the recitation of both loud and soft Zikr is proven with Shar’i proofs. Certainly, the recitation of soft Zikr is recommended in some conditions, and similarly, the recitation of loud Zikr is recommended in others.

The quotations which state that loud Zikr is Makrooh or Haraam in fact refers to Jahr Mufrat (excessive loudness), or it is attributed to Zikr which is performed to "show off". The recitation of the loud Zikr is that Zikr which is read with a medium tone of voice.

Allah Ta’ala says in the Holy Quran: "Then when you have completed the acts of Hajj, remember Allah as you used to remember your fathers". (Surah al-Baqarah: 200) Commentators of the Holy Quran say that in the era of ignorance, it was the practice of the Kufaar, that when they completed their Hajj, they would stand in front of the Ka’bah and praise their forefathers. In this Ayah, Allah Ta’ala says that they should mention Allah Ta’ala instead of mentioning their forefathers. Therefore, it is understandable that this Zikr, which is performed, has to be loud so that people will be able to listen to it.

Sheikh Abdul Haq Muhaddith Dehlawi (radi Allahu anhu) says: "Undoubtedly, loud Zikr is permissible. One of its proofs is the saying of Allah Ta’ala, ‘Remember Allah as you used to remember your forefathers’". (Ash’atul Lam’aat)

Allah Ta’ala says in the Holy Quran: "Then, when you have finished your prayer, remember Allah standing, sitting and lying on your sides". (Surah an-Nisa: 103) Sayyiduna Abdullah Ibn Abbas (radi Allahu anhu) says in the commentary of this Ayah: "One should make Allah’s Zikr during the day and at night, in water and in the dry, when travelling and when at home, in poverty and in prosperity, in sickness and in health, with softness and with loudness". (Tafseeraat-e-Ahmedia; Ihya ul Uloom)

Allah Ta’ala says in the Holy Quran: "Remember Me, I shall remember you". (Surah al-Baqarah: 152) In this Ayah, Allah Ta’ala has commanded the performance of Zikr. Allah Ta’ala did not mention any conditions with regard to the loudness or softness in the recitation of Zikr. According to the principles of Fiqh Hanafi, unconditional statements should be left as general statements and should not be made conditional.

Therefore, scholars like Imam Jalalluddin Suyutwi, Sulaimaan Jumal, Khazin, and Hafiz Ibn Kaseer (radi Allahu anhum) have quoted the following Hadith-e-Qudsi in the commentary of this Ayah: "When he (My servant) remembers Me in his heart, I remember him personally; and when he remembers Me in an assembly, I remember him in an assembly better than his". This Hadith-e-Qudsi endorses the recitation of both loud and soft Zikrs. Allama Sulaimaan Jumal (radi Allahu anhu) says under the commentary of the very same Ayah that, "When he remembers Me in his heart" it means that one should remember Allah alone even if the Zikr is loud.

In a Hadith, it is said:"Abdullah Ibn Abbas (radi Allahu anhu) said that he used to know that the beloved Rasool (sallal laahu alaihi wasallam) has completed his Salaah when he heard the Takbeer". (Mishkaat) Explaining this Hadith Shareef, Sheikh Abdul Haq Mohaddith Dehlawi (radi Allahu anhu) says: "The Ulama have said that the meaning of ‘Takbeer’ in the above Hadith is unconditional Zikr, as it is recorded in Bukhari and Muslim reported by Ibn Abbas that loud Zikr in the time of beloved Rasool (sallal laahu alaihi wasallam) was well-known. Ibn Abbas (radi Allahu anhu) said that ‘I used to know that Salaah was completed when I used to hear the Zikr being recited aloud’". (Ash’atul Lam’aat)

In Sahih Muslim, it is reported from Abdullah Ibn Zubair (radi Allahu anhu): "When the beloved Rasool (sallal laahu alaihi wasallam) uttered the Salutation at the end of his Salaah, he used to say ‘LA ILAHA ILLALLAHO WAHDA HU LA SHARIKA LAHU’ aloud" (Mishkaat) Commenting on this Hadith Shareef, Sheikh Abdul Haq Muhaddith Dehlawi (radi Allahu anhu) says: "This Hadith is categorical proof that Rasoolullah (sallal laahu alaihi wasallam) used to perform loud Zikr". (Ash’atul Lam’aat)

Sayyiduna Abu Hurairah (radi Allahu anhu) reports that Rasoolullah (sallal laahu alaihi wasallam) said that Allah Ta’ala says: "I am close to the thoughts of My servant. When he remembers Me I am with him. When he remembers Me in his heart, I remember him personally, and when he remembers Me in an assembly, I remember him in an assembly better than his". (Bukhari; Muslim; Mishkaat) Sheikh Abdul Haq Muhaddith Dehlawi (radi Allahu anhu) writes in the commentary of this Hadith: "There is proof in this Hadith for loud Zikr". (Ash’atul Lam’aat)

Allama Khairuddin Ramli (radi Allahu anhu) writes: "Zikr, which is performed in an assembly, has to be loud Zikr". (Fatawa Khairia)

Sayyiduna Abu Qatadah (radi Allahu anhu) reports that on one evening the beloved Rasool (sallal laahu alaihi wasallam) went out. He passed by Sayyiduna Abu Bakr (radi Allahu anhu) and found him reciting the Holy Quran in a very low tone and found Sayyiduna Umar’s (radi Allahu anhu) recital to be loud. The next morning, as they gathered in the company of Rasoolullah (sallal laahu alaihi wasallam) the Prophet (sallal laahu alaihi wasallam) questioned their practice. Sayyiduna Abu Bakr (radi Allahu anhu) replied: "Ya Rasoolallah (sallal laahu alaihi wasallam), I have attained my satisfaction. Whom I desired should hear my recitation, has Heard me". Sayyiduna Umar (radi Allahu anhu) said, "I was awakening those who were asleep and I was causing Shaytaan to flee". The beloved Rasool (sallal laahu alaihi wasallam) told Sayyiduna Abu Bakr (radi Allahu anhu) to recite louder and told Sayyiduna Umar (radi Allahu anhu) that he should lower his tone to some extent. (Mishkaat) It is inherent from this Hadith that Rasoolullah (sallal laahu alaihi wasallam) guided Sayyiduna Umar (radi Allahu anhu) from excessive loudness to medium loudness, and he guided Sayyiduna Abu Bakr (radi Allahu anhu) from softness to loudness.

Those who object to loud Zikr say that: "It is recorded in Fataawa Qaadhi Khaan that to recite Zikr aloud is HARAAM, because Hadhrat Ibn Mas'ood (radi Allahu anhu) ejected a qroup of people from the Musjid as they were reciting La Ilaha Illallahu and Durood aloud. And he (Ibn Mas'ood) remarked: I conclude that you are only BID'ATEES".

It is proven from a correct narration that Rasoolullah (sallal laahu alaihi wasallam) told those Sahabah (radi Allahu anhum) who were making loud Zikr, "Have mercy upon yourselves; you are not calling upon that Being Who is deaf or absent. You are calling upon that Being Who is All- Hearing and close by, and He is with you". There is a possibility in this Hadith that maybe Rasoolullah (sallal laahu alaihi wasallam) stopped them in such a time when there was no Maslihat (expedience) in loudness, because it is proven that this was said at the occasion of war. Maybe loudness of the voice could have caused harm, and war is a deception. For this reason it is stopped to ring the bell during war. To make loud Zikr is permissible in any case, as it happens in Azaan, Juma Khutbah and Haj. (Bazazia)

Allama Khairuddin Ramli has discussed this issue in "Fatawa Kharia" and has said: "Whatever is mentioned in Fatawa Qazi Khan, implies harmful loudness". And he (Allama Ramli) said: "There are several Ahadith which demand loudness, and there are several other Ahadith which demand softness, and the Tatbeeq (likening) in these Ahadith will be in this way, that the loudness and softness changes according to the state of the people and the time. When there is fear of showing off and fear of interference in someone’s Salaah or sleep, then softness is preferable. When this fear is not there then loudness is preferable, because listeners benefit from it, it awakens the heart of the Zaakir (one who makes Zikr), it directs his brain toward thinking, it directs his listening towards Zikr, and it takes the sleep away and increases his pleasure’" (Fatawa Shaami)

Those who object to loud Zikr should give the Fatwa of Bid’ah and Haraam on loud recitation of the Holy Quran. Stop the assemblies of Wa’iz because those gatherings are not empty of Zikrullah. Stop the Jahri (with loudness) Salaah as well.

Imam Abu Hanifah (radi Allahu anhu) believes in the permissibility of loud Zikr generally. The maximum that can be said here is that where loudness is not proven from Rasoolullah (sallal laahu alaihi wasallam) Imam Abu Hanifah (radi Allahu anhu) does not regard the loudness as Sunnah on that occasion. This is indeed correct, but something that is not being Sunnah does not necessarily mean that it is not permissible. Imam Abu Hanifah regards loud Zikr as being permissible "Alal Omoom" (generally), otherwise he should have not given permission unconditionally.

We do agree that the voice should not be raised in the Masjid other than for the Zikr of Allah Ta’ala. "No voice should be raised in the Masjid besides the Zikr of Allah Ta’ala". (Fatawa Alamgiri) There are no indications of the loud Zikr being Haraam in the Masjid. The raising of the voice does not necessarily means it is the Zikr of Allah that is being conducted with a loud voice. It could mean the raising of the voice for anything other than the Zikr.

Allama Shaami (radi Allahu anhu) writes: "The past and present Ulama reached a consensus that it is Mustahab (desirable) to make loud Zikr with congregation in the Masjid or elsewhere". (Fatawa Raddul Mukhtaar; Shaami)

Imam Qazi Khan said about loud Zikr: "(There is) nothing wrong in reciting Tasbeeh and Kalimah with the loud voice". (Fatawa Qazi Khan) This quotation of Imam Qazi Khan shows that he is not against loud Zikr unconditionally. The prohibition from loud Zikr is attributed to excessive loudness.

Acknowledgements

Jazakullah to Imam Ahmed Raza Khan Academy of South Africa website.

KHATAM-UL KHWAJAGAN AN-NAQSHBANDIYYAH

Practices of the Masters of Wisdom of the Naqshbandiyya Way

DHIKR MAJALIS

Remembrance in Congregation

TO BE RECITED AFTER SALAT AL-MAGHRIB

(after the Obligatory Sunset Prayer)

In the Name of Allah, the All-Merciful, the All-Compassionate

§ Surah al-Fatihah 7 Times

“All Praise be to Allah, Lord of the Worlds.

The All-Merciful, the All-Compassionate.

Master of the Day of Judgement.

You alone we worship, and You alone we ask for help.

Guide us in the Straight Path.

The Path of those on whom You have bestowed Your Grace,

Those whose portion is not wrath and who go not astray.”

§ Salawat Sharif 100 Times

SallAllahu ‘alaa Habeebihi Muhammadiw wa ‘alaa Aalihi wa

As-haabihi wa Sallim

The Blessings of Allah (Almighty and Glorious is He) be upon His Beloved, Muhammad (Allah bless him and give him peace), upon his Family and upon his Companions and Peace.

§ Surah al-Inshirah 79 Times

“Have We not expanded your breast for you?

And We have taken off from you your burden –

Which had weighed down your back –

And We have exalted for you your remembrance.

So verily, with every hardship there is ease –

Again, surely with every hardship these is ease.

Therefore, when you are free, still labour hard,

And to your Lord turn your attention.”

§ Surah al-Ikhlas 1000 Times

“Say: ‘He is Allah, the One and Only.

Allah, the Eternal, Absolute.

He begot none nor was He begotten –

Nor is there anyone equal to Him.”

§ Surah al-Fatihah 7 Times

“All Praise be to Allah, Lord of the Worlds.

The All-Merciful, the All-Compassionate.

Master of the Day of Judgement.

You alone we worship, and You alone we ask for help.

Guide us in the Straight Path.

The Path of those on whom You have bestowed Your Grace,

Those whose portion is not wrath and who go not astray.”

§ Salawat Sharif 100 Times

SallAllahu ‘alaa Habeebihi Muhammadiw wa ‘alaa Aalihi wa

As-haabihi wa Sallim

The Blessings of Allah (Almighty and Glorious is He) be upon His Beloved, Muhammad (Allah bless him and give him peace), upon his Family and upon his Companions and Peace.

§ Ayat-ul Karima 500 Times

La ilaha illa Anta Subhanaka inni kuntu minaz-zwalimeen

“There is no god except You. Glory be to You!

Surely I was of the wrongdoers.”

§ Salawat Sharif 100 Times

SallAllahu ‘alaa Habeebihi Muhammadiw wa ‘alaa Aalihi wa

As-haabihi wa Sallim

The Blessings of Allah (Almighty and Glorious is He) be upon His Beloved, Muhammad (Allah bless him and give him peace), upon his Family and upon his Companions and Peace.

§ La ilaha illAllahu 100 Times

There is no god except Allah (Exalted is He)

§ Ya Allahu 100 Times

O Allah! (the One Whose Existence is necessary)

§ Ya ‘Azizu 100 Times

O Exalted in Power!

§ Ya Wadudu 100 Times

O Loving One!

§ Ya Karimu 100 Times

O Generous One!

§ Ya Wahhabu 100 Times

O Bestower!

§ Ya Hayyu Ya Qayyum 100 Times

O Ever-Living One! O the Self-Sustaining One!

§ HasbunAllahu wa ni’mal Wakeelu –

ni’mal Mawla wa ni’man Naseer 100 Times

Sufficient for us is Allah, and He is the Best Guardian.

The Excellent Protector and the Excellent Helper!

§ Ya Qadiy-al Hajat 100 Times

O Fulfiller of Needs!

§ Ya Dafiy-al Baliyyat 100 Times

O Averter of calamities!

§ Ya Hall-al Mushkilat 100 Times

O Changer of Difficulties to easiness!

§ Ya Kafiy-al Muhimmat 100 Times

O Helper in Accomplishing difficult matters!

§ Ya Shafiy-al Amrad 100 Times

O Bestower of health from illness!

§ Ya Munazzilal Barakat 100 Times

O Causer of Blessings to descend!

§ Ya Musabbibal Asbaab 100 Times

O Originator of Causes!

§ Ya Rafi-ad Darajat 100 Times

O Elevator of Spiritual Stations!

§ Ya Mujib-ad Da’wat 100 Times

O Responder of Supplications!

§ Ya Aman-al Kha-ifeen 100 Times

O Grantor of Security from fear!

§ Ya Khair-an Nasireen 100 Times

O Best of the Helpers to victory

§ Ya Daleel-al Mutahay-yireen 100 Times

O Guide of those who are Astonished in Your love

§ Ya Ghiyasal Mustagi-seena Aghisna 100 Times

O Listener of Supplications, listen to our supplication!

§ Ya Mufarri-hal Mahzuneen 100 Times

O Bestower of Happiness on the sorrowful!

§ Rabbi inni Maghlubun Fanta-sir 100 Times

My Lord! Verily I have been overpowered,

Help me be victorious!

§ Ya Allahu, Ya Rahmanu, Ya Raheemu,

Ya Arhamar Rahimeen 100 Times

O Allah! O All-Merciful! O All-Compassionate!

O most Merciful of the merciful!

§ Third Kalima Sharif 100 Times

SubhanAllahi wal Hamdhulillahi wa la ilaha illAllahu wallahu

Akbar wa la hawla wa la Quwwata illa billahil ‘Aliyyil ‘Azeem 100 Times

Glory be to Allah and all Praise is due to Allah, there is no god but Allah,

Allah is the Greatest. There is no power nor any strength except with Allah,

the All-High, the Almighty!

§ Allahummas Turni bi Satrikal Jameel 100 Times

O Allah! Cover me with Your Beautiful Veil!

§ Salawat Sharif 100 Times

SallAllahu ‘alaa Habeebihi Muhammadiw wa ‘alaa Aalihi wa

As-haabihi wa Sallim

The Blessings of Allah (Almighty and Glorious is He) be upon His Beloved, Muhammad (Allah bless him and give him peace), upon his Family and upon his Companions and Peace.

Supplication (Du’a)

O Allah! Convey the virtues of this Khatam-ul Khwajagan to the service of the Holy Prophet (Allah bless him and give him peace) as a Gift. By his (Allah bless him and give him peace) sanctity, convey those virtues to the blessed spirits of all the Prophets (Allah’s blessings be upon them all), the Martyrs, the Righteous, and the people on Way (Tariqa) of Naqshbandiyya, Suharwardiyya, Chistiyya, Qadriyya, and the Masters of the Uwaysiyya Order. Convey these virtues to all the Believing men and Believing women, Submitting men and Submitting women. Also, to all those Submitting (Muslim) men and women who have died, are dying or will die.

O Allah! By its’ (Khatam-ul Khwajagan’s) abundance, make all our difficulties easy.

O Allah! Protect us from the evils of the devils and the oppressors, protect us from the evils of the (and our) egos and the world (and all that is contained in it). Shift us away from the presence of others and enable us to seek Your (Majestic and Beautiful) Presence.

O Allah! Those of our friends (for your sake) who are present and those who are absent, help them to reach their desired destination. O Allah! Reform the Nation (Ummah) of Sayyiduna Muhammad (Allah bless him and give him peace).

O Generous Lord! Make the residents of this locality virtuous. O Allah! Have mercy on the state of this locality. Grant harmony and understanding between each others. O Allah! Instil within those unable to pray, the ability to pray; within those who have no remembrance of You (Dhikr), the ability to remember You; within those who have no concern of their deeds (Fikr), the ability to reflect; and bestow upon those who have no offspring, pious and upright progeny.

O Allah! Those friends who ask us and write to us to supplicate for them and render their service to us for Your Pleasure and those who travel far distances seeking Your Pleasure, enrich them all openly and secretly.

Then recite the following completion supplication:

“Unsurna fa innaka khair-un Nasireen. Waf-tahlana fa innaka khair-ul fatiheen. Wagh-firlana fa innaka khair-ul ghafireen. Warhamna fa innaka khair-ur Rahimeen. Warzuqna fa innaka khair-ur raziqeen. Wah-fizna fa innaka khair-ul hafizeen. Wah-dina wa najjina minal qawmiz zwalimeen. Wa SallAllahu ‘ala Habeebihi Muhammadiw wa ‘aalihi wa as-haabihi ajma’een. Birah-matika Ya Arhamar Rahimeen.”

WIRD AL-AAMMAH

The Standard Devotion

TO BE RECITED DAILY BEFORE OR AFTER SALAT AL-FAJR

(Before or after the Obligatory Dawn Prayer)

§ Salawat Sharif 100 Times

SallAllahu ‘alaa Habeebihi Muhammadiw wa ‘alaa Aalihi wa

As-haabihi wa Sallim

The Blessings of Allah (Almighty and Glorious is He) be upon His Beloved, Muhammad (Allah bless him and give him peace), upon his Family and upon his Companions and Peace.

§ Ya Hayyu Ya Qayyum 300 Times

O Ever-Living One! O the Self-Sustaining One!

§ Salawat Sharif 100 Times

SallAllahu ‘alaa Habeebihi Muhammadiw wa ‘alaa Aalihi wa

As-haabihi wa Sallim

The Blessings of Allah (Almighty and Glorious is He) be upon His Beloved, Muhammad (Allah bless him and give him peace), upon his Family and upon his Companions and Peace.

To Complete this Wazifa:

Once the above has been recited (with the appropriate numbers ie 100, 300, and 100). Blow upon your right hand and wipe your right hand (fully) over your face and then over your heart (which is located in your left chest.)

Notes:

The beginner must always begin at the beginning. He should recognise the difference between the Divine Law [Shari’ah] and the Way [Tariqah]. The Divine Law is a reality that is obligatory for every believing man and woman. Concretely speaking, the Divine Law consists of practicing that which Allah (Exalted is He) has Ordered and avoiding that which He has forbidden. The believer relies on guides to indicate clearly to him what to discard and what to follow. The Quran and Sunnah are the foundations or all guidance. The schools of the Divine Laws [Madhabs], the writing of the scholars and their living inheritors relay and explain the guidance. Whoever keeps to this guidance will be on the Straight Path [Sirathal Musthaqeem].

The Way [Tariqah] is the firm intention of the Divine Law. It does not exist outside of the Divine Law [Shari’ah]. It is the resolution to follow the Sunnah of the Prophet (Allah bless him and give him peace) as completely as possible in every aspect, both external and internal. To follow the Way, the disciple puts his trust in the judgement of the shaykh for the correct understanding and application of the guidance of the Quran and the Sunnah. The disciple places his hand in the hand of an authorised, living shaykh and must proceed as indicated by him. He must be ready at all times to receive the orders of his shaykh, just as the Prophet (Allah bless him and give him

Acknowledgements

Jazakullah to Sufi Abdul Aziz Naqshbandi, Sufi Abu Tahir Aslami of Keightly for excellent efforts in translating the Khatham Sharif.