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Silent Zikr (Qalbi)

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#1 [Permalink] Posted on 15th August 2018 00:33
Aoa
I hope and Pray everyone is doing great (In Sha Allah)

I recently came across fatwas here regarding Zikr Qalbi which takes place within the heart. This is also recommended by some of the Sufi Shaykhs where they focus on practices which involves doing Zikr of Allah from the heart. The tongue and the lips do not move.
Zikr Qalbi-Fatwa 1
Quote:

n the name of Allah, the most Beneficent, the most Merciful.
Answer

Qadi Thanaullah Pani Pati in his “Tafsir Mazhari” has written that there are three types of zikr:

1. Oral, loudly

2. Oral, silently

3. Spiritual, within the heart known as Zikr Qalbi

Zikr Qalbi is that zikr which has nothing to do with words by the mouth and as such cannot even be detected by he Kiram Kaatibeen. Imam Abu Yala narrates quoting Saaidah Aaishah Radiallahu Anha that the Prophet of Allah Sallallahu Alahi Wasalam said: Zikr Qalbi, which cannot be discerned by the Kiram Kaatibeen, is seventy times superior to other types. On the Day of Judgement mankind will be called to reckoning by Him and the Kiram Kaatibeen will be directed to produce the register of conduct of everybody. The angels will be commanded to re-examine the records to see if any of their good deeds remained unrecorded. They would submit that everything within their reach had been duly put down. Allah will inform them that a good deed, which they could not discern and hence were unable to record, was Zikr Qalbi… (Tafsir Mazhari p.41 v.3)

Moreover the superiority of silent zikr can be established through the Holy Qur’an and Hadith of the Prophet of Allah Sallallahu Alahi Wasalam.

Allah (SWA) in the Holy Qur’an has said:

“And do then (O Muhammad) remember your Lord within yourself humbly and with awe, below your breath, at morning and evening. And do not be neglectful. (Surah Araf v.205)

Maulana Yusuf Binnori (RA) explains this verse in his Nafkhat al Amber Min Hadi ash Shaikh Anwar p135:

“Sheikh Anwar Shah Kashmiri said: “We confine ourselves strictly to the meaning of this verse. It pertains to Zikr and not to Salah, though the latter is also a form of zikr. It implies Zikr Qalbi whereas Salah is Zikr Lisani…”

Saaiduna Abu Saeed Radiallahu Anhu narrates that the Prophet of Allah the Prophet of Allah Sallallahu Alahi Wasalam said, “The best zikr is Zikr Khafi” (Al Targhib wat Tarheeb p.160 v.4)

Saaiduna Saad Bin Abi Waqqas Radiallahu Anhu states that he heard the Prophet of Allah Sallallahu Alahi Wasalam saying “The best zikr is Zikr Khafi.” (At Targhib wat Tarheeb p.537 v.2)

Only Allah Knows Best

Mohammed Tosir Miah

Darul Ifta Birmingham.



Qalbi Zikr-Fatwa 2

Quote:
Silent Dhikr

Allah mentioned in Surat al-Araf, 205, “And remember thy Lord in thy self with humility and fear, and without loudness of speech, in the mornings and evenings; and be not of the neglectful.” [7:205]

Imam Ahmad narrated, “Abu Huraira reported that the Prophet (s) said that Allah says, ‘I am with my servant when he remembers Me and by his remembrance of Me his lips move.” Commenting on this hadith, Imam Nawawi said, “Allah is with the one who remembers Him and calls Him in his heart, and calls Him on his tongue, but we must realize that the dhikr of the heart is more perfect. The rememberer made dhikr of the tongue in order to reflect the occurrence of the dhikr in his heart. When the love of Allah and His Remembrance overwhelms the heart and the spirit, the tongue is moved and the seeker brought near.”

Sheikh Amin al-Kurdi said in The Enlightenment of Hearts (Tanwir al-Qulub) p. 522: “The dhikr by tongue, which combines sounds and letters, is not easy to perform at all times, because buying and selling and other such activities altogether divert one’s attention from such dhikr. The contrary is true of the dhikr by heart, which is named that way in order to signify its freedom from letters and sounds. In that way nothing distracts one from his dhikr, as the poet says:

With the heart remember Allah, secretly from creation, wordlessly and speechlessly.

That remembrance is best of all: out of it flowed the sayings of the saints.

“That is why our Naqshbandi masters have chosen thedhikr of the heart. Moreover, the heart is the place where the Forgiver casts his gaze, and the seat of belief, and the receptacle of secrets, and the source of lights. If it is sound, the whole body is sound, and if it is unsound, the whole body is unsound, as was made clear for us by the chosen Prophet (s).

“Something that confirms this was narrated on the authority of A’isha (r): ‘Allah favors dhikr above dhikrseventy-fold (meaning, silent dhikr over louddhikr). On the Day of Resurrection, God will bring back human beings to His account, and the Recording Angels will bring what they have recorded and written, and Allah Almighty will say: See if something that belongs to my servant was left out? The angels will say: We left nothing out concerning what we have learnt and recorded, except that we have assessed it and written it. Allah will say: O my servant, I have something good of yours for which I alone will reward you, it is your hidden remembrance of Me.’ Bayhaqi narrated it.

“Also on the authority of A’isha: ‘The dhikr not heard by the Recording Angels equals seventy times the one they hear.’ Bayhaqi narrates it.”


Then i came across two fatwas (Two from the sunni site and one from Salafi) that mention that Salah and Quran recitation should involve movement of the tongue and the lips to the extent sound reaches the ears especially if the one performing Salah or reciting Quran is alone.

Pertaining to Quran-Sunni site
Quote:

Assalamu alaykum

There are two opinions within the Hanafi school regarding what is considered the minimal recitation such that anything less than it would not be considered recitation.

One opinion, deemed the stronger, is that one must be able to hear oneself when reciting. If one is not able to hear oneself then the recitation does not count.

The other opinion, also deemed strong, is that one’s recitation is correct as long as one pronounces all of the letters, i.e. by moving one’s tongue and lips as though one is reciting aloud even though no sound is being produced and one is not even able to hear oneself.

Reading in one’s mind, however, without even moving one’s lips, is invalid, and if not even a single verse was recited properly, would render the prayer invalid. [Ibn Abidin]

And Allah knows best.

Sohail Hanif



Pertaining to Salah:Sunni Site
Quote:

The answer to your question will be look at in two angles, firstly, we will discuss recitation of the Holy Qur’an in salah and secondly recitation outside salah. Starting with the former there are two opinions in the Hanafi Fiqh of what is considered the minimal recitation.

One opinion is that one must able to hear oneself when reading. (See Maraqi Falah P.93) and the second view is that one’s recitation will be deemed valid as long as one moves one’s tongue and lips even though no sound is being produced and one is not even able to hear it oneself. (Ahsraful Idaah P.112)

However, reading in your mind in salah is invalid and one’s salah will not be done. (Ibid)



Pertaining to Dhikr and Salah- salafi site


Quote:

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it obligatory to move the tongue when reciting Qur’aan in prayer or is it sufficient to say it in one's heart?

He replied:

Recitation must be done with the tongue. If a person recites it in his heart when he is praying, that is not sufficient. The same applies to all other adhkaar; it is not sufficient to recite them in one's heart, rather it is essential to move one's tongue and lips, because they are words to be spoken, and that can only be achieved by moving the tongue and the lips. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 13/156

And Allaah knows best.



My question is what is the reality of Zikr Qalbi that the esteemed Sufi Scholars teach us about which moulana Thanaullah Pani Pati also mentioned?
Considering in Salah and while reading Quran the bare minimum is that the reader or reciter should move their tongue and lips and/or the sound reaches their ears otherwise it wouldnt be considered
Will the Qalbi zikr be rewarded if the tongue and lips donot move.

Jazak Allah
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#2 [Permalink] Posted on 15th August 2018 05:52
saa10245 wrote:
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I have a feeling I know the answer to your question,but according to rules I am not competent enough to answer,so I will stay quiet :)

I know it because I heard about it from a big Sufi....
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#3 [Permalink] Posted on 15th August 2018 10:33
I'm not sure if this was the right place to post the question as the qustion itself is filled with Fatwa's (If admin feels it needs to be moved into the public section - he may do so) This is more of a discussion over which one may ponder.

However, There are many different words used to describe all the actions and all those actions also come under one category.

This Salafi response entails all of the above and still does not contradict any of the findings you have posted if taken into context

islamqa.info/en/72826

QUESTION: When I recite tasbeeh and dhikr (remembering Allaah), my heart is not focused and my mind wanders to other things. If I say tasbeeh and my mind is wandering, will I be rewarded for this tasbeeh or not?.

ANSWER: Praise be to Allaah.
Dhikr-Allaah (remembrance of Allaah) is one of the greatest of good deeds and the best of actions by means of which one may draw closer to Him. There are dozens of texts which speak of its virtues, enjoin it and encourage it, such as the words of the Prophet (peace and blessings of Allaah be upon him): “Shall I not tell you of the best of your deeds, the most pleasing to your Sovereign, those that raise you most in status, and that are better than your giving gold and silver, or meeting your enemy (in battle) and you strike their necks and they strike you necks?” They said: “Yes,” He said: “Remembrance of Allaah (dhikr), may He be exalted.” Narrated by al-Tirmidhi (3373) and Ibn Maajah (3790); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

The most perfect of dhikr is that in which the heart and tongue are both focused, then that which is in the heart only, then that which is on the tongue only. In all cases there is reward, in sha Allaah.

Al-Nawawi (may Allaah have mercy on him) said: Dhikr may be in the heart, or on the tongue, but the best is that which is both in the heart and on the tongue. If it is limited to just one of them, then the heart is better. End quote from al-Adhkaar (p. 20).

But those who understand spiritual matters have drawn attention to the fact that dhikr which is limited to the tongue only and not the heart is of little value and that it is little benefit. Ibn al-Qayyim (may Allaah have mercy on him) said: The types of dhikr may be in the heart and on the tongue sometimes, which is the best of dhikr, or they may be in the heart only sometimes, which is the second level, and on the tongue sometimes, which is the third level. The best of dhikr is that on which both the heart and tongue are focused, and dhikr in the heart only is better than dhikr on the tongue only, because dhikr in the heart increases knowledge, provokes love, increases shyness before Allaah, promotes fear of Allaah, calls one to draw closer to Him, and it prevents one from falling short in acts of worship and being heedless about sins and bad deeds. Dhikr on the tongue only does not give any of these results and it is of little benefit. End quote from al-Waabil al-Sayyib min al-Kalim al-Tayyib (p. 120). See also Madaarij al-Saalikeen (2/420)

We ask Allaah to make us among His slaves who remember and thank Him, and to help us to remember Him, thank Him and worship Him properly.

And Allaah knows best.

Islam Q&A
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#4 [Permalink] Posted on 15th August 2018 11:30
abu mohammed wrote:
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Your post has almost said it all,mashaAllah..
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#5 [Permalink] Posted on 15th August 2018 20:24
From the Salafi fatwa
Quote:
Recitation must be done with the tongue. If a person recites it in his heart when he is praying, that is not sufficient. The same applies to all other adhkaar; it is not sufficient to recite them in one's heart, rather it is essential to move one's tongue and lips, because they are words to be spoken, and that can only be achieved by moving the tongue and the lips.


So for the Salafis, dhikr must take place both at the tongue and the heart.

My question was pertaining to reality of Zikr Qalbi that people of Tassawuf teach. In which one focuses on he heart and does the zikr without moving the tongue or the lips as mentioned by moulana Thana Ullah Pani Patti
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#6 [Permalink] Posted on 15th August 2018 20:29
saa10245 wrote:
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I have responded to your PM
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#7 [Permalink] Posted on 15th August 2018 21:24
Thread has been moved to public section and is open for discussion.
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#8 [Permalink] Posted on 15th August 2018 21:39
I have a few reasons for disagreeing with the Salafi view of when they say no to Dhikr from/of the heart.

One of the reasons can be understood in my favorite Hadith:
Actions are judged by intentions, so each man will have what he intended.
And there's no denying the authenticity of this partially quoted Hadith.
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#9 [Permalink] Posted on 16th August 2018 05:14
abu mohammed wrote:
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Talking of salafis, i have found conflicting views.
On one hand the fatwa says

Quote:
With regard to the adhkaar which are spoken on the tongue, such as reciting Qur’aan, saying tasbeeh (Subhaan Allaah – glory be to Allaah), tahmeed (al-hamdu Lillaah – praise be to Allaah) and tahleel (Laa ilaaha ill-Allaah – there is no god but Allaah), and the dhikrs to be recited in the morning and evening, when going to sleep, when entering the washroom, and so on, it is essential to move the tongue, and a person is not regarded as having said them if he does not move his tongue.


On the other hand another fatwa says

Quote:
There are two types of dhikr: dhikr with the tongue such as reciting Qur’aan and du’aa’s, which is encouraged in sharee’ah, and dhikr in the heart, which means thinking of Allaah and His greatness and power, or reciting the Qur’aan in one’s heart. This does not bring the same reward as reading Qur’aan, because the reward has to do with reading, which can only done on the tongue (by moving the tongue and speaking the words). The same applies to du’aa’; they should be spoken on the tongue and it is not sufficient to recite it in the heart.

The scholars differentiated between the two types of dhikr. They said that it is makrooh to remember Allaah on the tongue (by speaking) in the bathroom and glorify Allaah in that place. With regard to remembering Allaah in one's heart, they said that this is not makrooh and there is nothing wrong with it.

The proof that this distinction is made between the two kinds of dhikr is the fact that the scholars are agreed that it is permissible for a person who is junub (in a state of impurity following sexual activity) to recite Qur’aan in his heart, but it is haraam for him to recite it out loud or utter it.

One should ask them, that what is the need for reciting quran in the heart (in junub) at all when there's no benefit according to them?

The thing is according to Hanafi view if one is reciting quran or praying Salah alone
The recitation should be 1) loud enough to reach ears. (stronger view) or 2) the tongue or lips at the very least should move (less stronger view).
Without the above the salah would be invalid.

However, i think the above pertains to recitation of the quran and praying Salah alone, only.

For dhikr (especially zikr qalbi) there seems to exist a third category where the movement of tongue/lips is not essential.

And Allah knows best.
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