Fiqh Al Adhkar - Shaykh Waleed Basyouni

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