Friday, 23 December 2011


update:Oct 2019

Question was asked:

Is it permissible to make dhikr by saying the name of Allah alone i.e. saying "Allah Allah Allah" without any accompaning phrase i.e. saying "subhaanallah, alhamdulillah,allahuakbar, la ilaha illallah." Is there consensus among ulama on this issue? If not, which prominent scholars have approved/disapproved of this?


1. Note that Imam al-Nawawi placed Anas's hadith under the heading of the disappearance of belief (iman) at the end of times although there is no mention of belief in the hadith. This shows that saying "ALLAH, ALLAH" stands for belief. Those who say it have belief, while those who don't, don't. Those who fight those who say it, are actually worse than those who merely lack belief and do not say "ALLAH, ALLAH."

2. Note that al-Nawawi highlights the authenticity of the repetition of the form to establish that the words "ALLAH, ALLAH" are a Sunna ma'thura (invocation inherited from the Prophet and the Companions) as it stands.

Ibn Taymiyya's claim that the words must not be used alone but _obligatorily_ in contruct, e.g. with a vocative form ("Ya Allah") is therefore an innovation departing from the Sunna.

3. One who knows that the dhikr "ALLAH, ALLAH" has been mentioned by the Prophet himself, is not at liberty to muse whether it was used by the Companions or not in order to establish its basis. It suffices for its basis that the Prophet said it! Sami`na wa-Ata`na!

4. One who knows that "ALLAH, ALLAH" is a dhikr used by the Prophet, is not at liberty to object to similar forms of dhikr such as HU and HAYY and HAQQ. { "To Allah belong the most beautiful names, so call Him by them" } (7:180).

Moreover, it is established that Bilal used to make the dhikr "AHAD, AHAD" while undergoing torture. As for the hadith of the ninety-nine Names, it does not limit the Names of Allah to only ninety-nine, as al-Nawawi made clear in his commentary of that hadith.

 Encyclopedia of Islamic Doctrine


Hazrat Abdullah Ibn Abbas (radi Allahu anhu) says in the commentary of this Ayah:
"One should make Allah`s Dhikr during the day and at night, in water and in the dry, when traveling and when at home, in poverty and in prosperity, in sickness and in health, with softness and with loudness".

[Tafseeraat-e-Ahmedia by Mullah Jeewan, pg. 207; Durre Mansoor by Imam Suyutwi Ash Shafi`I, Vol. 2, pg. 214; Ihya ul Uloom by Imam Ghazzali, Vol. 1, pg. 301]


Wahhabis quote following Fabricated [mawdoo] hadith against Sufi -Ahlus Sunnah too prove Loud Zikr is Haram:

"Then Ibn Mas’ud said: ‘What did you tell them?’ He said: 'I didn't say anything; I waited to hear your opinion.’ Abdullah Ibn Mas’ud (ra) said: ‘Could you not order them to count their evil deeds,
and assured them of getting their rewards.’ 

Then Abdullah Ibn Mas’ud went ahead and we accompanied him. As he ap...... lose anything of your rewards (Hasanat). 
Woe unto you, people of Muhammad, how quickly you go to destruction! Those are your Prophet's
companions available, these are his clothes not worn out yet, and his pots are not broken yet. 

I swear by Whom my soul is in His Hands that you are either following a religion that is better than the Prophet's religion or you are opening a door of misguidance.’ 
They said: ‘We swear by Allah (jj) oh, Abu Abdurrahmaan, that we had no intention other than doing good deeds.’ 
He said: ‘So what? How many people wanted to do good deeds but never got to do them? RasulAllah (saw) has told us about people who recited the Qur'an with no effect on them other than the Qur'an passing through their throats. I swear by Allah, I am almost sure that most of you are from that type of people.’ Then he left them. 
Umar Ibn Salamah (the sub narrator) said: ‘We saw most of the people of those circles fighting against us with the Khawaarij in the battle of An-Nahrawan’.” (Darimi; Abu Nu'aym, with an authentic chain of narrations.)

^Hadith is Daeef

One narrator is Amr ibn Salima al-Hamadani who is Daeef 

Ibn Ma`in saw him and said: "his narrations are worth nothing"
Ibn Kharrash said "he is not accepted”
Imam Dhahabi said He is listed among the most daeef and his hadith is not retained
[ in al-Du`afa' wal-Matrukin (p. 212 #3229) Mizan al-I`tidal (3:293), and al-Mughni]

Imam Jalal ud din Suyuti
 Questioned the hadith authenticity [ in al-Hawi (2:31); al Hifni in Fadl al-Tasbih wal-Tahlil as cited by al-Lacknawi, Sibahat al-Fikr (p. 25 and 42-43)]

Imam Ahmad Bin Hanbal
deemed the hadith Daeef and Lie He said narration in al-Zuhd from Abu Wa'il who said: "Those who claim that `Abd Allah [= Ibn Mas`ud] forbade dhikr [are wrong]: I never sat with him in any gathering except he made dhikr of Allah in it

Cited by al-Munawi in Fayd al-Qadir (1:457),
al-Suyuti in Natijat al-Fikr fil-Jahri bil-Dhikr in al-Hawi,
al-Nabulusi in Jam` al-Asrar (p. 66),
al-Hifni in Fadl al-Tasbih wal- Tahlil as cited in al-Lacknawi, Sibahat al-Fikr (p. 25)
al-Haythami declared him weak (daif)[ in Majma` al-Zawa'id, chapter entitled Bab al-Umma ala al-Sadaqa.]

Ibn al-Jawzi
in Declared him Daeef and said hadith is not retained
[in al-Duafa wa al-Matrukin (2:233 #2601) ]
Ibn Adi too declaired him and his Hadiths Daeef [ in al-Kamil fi al-Duafa 5:122 number1287]
And Ibn Hajar Declaired him among Daeef narrators [ in Lisan al-Mizan (4:378 #1128)]


He was unknown to Imam Bukhari himself who never knew him and mentioned some one else in place of him by mistake due to hisunknowness

So majority of narrators declaired him and his daeef
from Sahih hadiths now refuting the Daeef hadith

Hadith : On Loud Zikr 

عَنْ أَبِي سَعِيْد رضي الله عنه عَنْ رَسُولِ اللهِ صلي الله عليه وآله وسلم قَالَ: يَقُولُ الله عزوجل: سَيَعْلَمُ أَهْلُ الْجَمِيعِ الْيَومَ مَنْ أَهْلُ الْكَرَمِ. فَقِيْلَ: مَنْ أَهْلُ الْكَرَمِ، يَا رَسُولَ الله؟ قَالَ: أَهْلُ مَجَالِسِ الذِّكْرِ فِي الْمَسَاجِدِ,

Abu Saeed narrates that the Messenger of Allah (peace be upon him) said, “Allah (SWT) says, ‘The people assembling on the Day of Resurrection will come to know who the generous people are.” The Holy Prophet (peace be upon him) was asked,, “Who are the generous people, O Messenger of Allah (peace be upon him) ?” He replied, “Those who hold remembrance sessions in mosques.”

رَوَاهُ أَحْمَدُ وَابْنُ حِبَّانَ وَصَحَّحَهُ

Imam Hiban and Ahmad
Said: This Hadith is "Sahih"
[Ahmad ibn Hambal, al-Musnad Volume 003, Hadith Number 11670]

Sahih Bukhari Book 12 Hadith 802

Narrated Abu Ma'bad:
the freed slave of Ibn 'Abbas) Ibn 'Abbas told me, "In the lifetime of the Prophet it was the custom to celebrate Allah's praises aloud after the compulsory congregational prayers." Ibn 'Abbas further said, "When I heard the Dhikr, I would learn that the compulsory congregational prayer had ended."

Sahih Muslim Book 35 Hadith 6521

Abu Sa'id Khudri reported that Mu'awiya went to a circle in the mosque and said: What makes you sit here? They said: We are sitting here in order to re- member Allah. He said: I adjure you by Allah (to tell me whether you are sitting here for this very purpose)? They said: By Allah, we are sitting here for this very purpose. Thereupon, he said: I have not demanded you to take an oath, because of any allegation against you and none of my rank in the eye of Allah's Messenger (may peace be upon him) is the narrator of so few ahadith as I am. The fact is that Allah's Messenger (may peace be upon him) went out to the circle of his Companions and said:What makes you sit? 
They said: We are sitting here in order to remember Allah and to praise Him for He guided us to the path of Islam and He conferred favours upgn us. Thereupon he adjured by Allah and asked if that only was the purpose of their sitting there. They said: By Allah, we are not sitting here but for this very purpose, whereupon he (the Messenger) said: I am not asking you to take an oath because of any allegation against you but for the fact that Gabriel came to me and he informed me that Allah, the Exalted and Glorious, was talking to the angels about your magnificence.


Question: We often see that word of Allah is written on one side and on other side word Muhammad (Peace be upon him) is written on walls, or they are written on "CHARTS", books or some manuscripts of Qur'an. So is it right to inscribe these words in this way?

Wahhabi/Salafi Mashaykh Ibn Uthaymeen (d.2001Answers:
"To write these names in this way "IS NOT CORRECT" because this way "INDEED THE MESSENGER (PEACE BE UPON HIM) IS MADE PARTNER AND EQUAL TO ALLAH TA'ALA" If someone sees these words written in this way and he does not know who has written them "THEN HE WILL CONSIDER THEM BOTH EQUAL AND COMPARABLE" hence it is "WAJIB" to "WIPE OUT (NAUDHOBILLAH)" the name of Messenger of Allah (Peace be upon him ).
Now remains the Pure name of Allah, then Sufis use this name for Dhikr while saying "Allah, Allah, Allah" hence "ALLAH'S NAME SHOULD BE WIPED OUT TOO (NAUDHOBILLAH)".
Therefore do not write on walls, Charts and etc.. the words Allah or Muhammad (Peace be upon him)."
-End of Fatwa –
Read it in URDU :

Urdu translation done by Dar Us Salam publication:

[Reference: Salih al Uthaymeen's Fatawa Akraan-eIslam, Page # 179, Published by Dar us Salaam Wahabi translation in Urdu]

Abu Sa’eed Khudri (RA) narrates that Prophet(
صلى الله عليه وآله وسلم) said: Engage so excessively in Zikr until they (wicked people) say He is mad!
[Narrated by Ahmad, Abu Ya’la, Haakim, Ibn-Hibban ]

Zaid bin Aslam reports from a Sahabi (RA) that one night I walked with Rasulullah (
صلى الله عليه وآله وسلم) when he passed by a person in the Masjid who was engaged in loud Zikr. I said: O Messenger of Allah perhaps he is showing-off! He replied: No but in fact he is an Awwaah.
- Narrated by Baihaqi

Allamah Hafni (R) explains: Awwaah is that person who experiences pangs of pain in the heart due to overwhelming and ardent love for Allah. The name of that Sahabi was Abdullah Zul-Bujadain (RA)

The Prophet upon him peace - said as narrated from Anas:
"The Hour will not rise until ALLAH, ALLAH is no longer said on the earth."

Through another chain from Anas, Allah be well-pleased with him:
"The Hour will not rise on anyone saying: ALLAH, ALLAH."

[Muslim narrated both in his "Sahih," Book of Iman (belief), chapter 66 titled (by al-Nawawi): "The Disappearance of Belief at the End of Times."]

The Prophet said, upon him blessings and peace:

"ALLAH, ALLAH! Fear Him with regard to my Companions! Do not make them targets after me! Whoever loves them loves them with his love for me; and whoever hates them hates them with his hatred for me. Whoever bears enmity for them, bears enmity for me; and whoever bears enmity for me, bears enmity for Allah. Whoever bears enmity for Allah is about to perish!"

Narrated from `Abd Allah ibn Mughaffal by al-Tirmidhi who said: gharîb (single-routed),
by Ahmad with three good chains in his Musnad,
al-Bukhari in his Tarikh,
al-Bayhaqi in Shu`ab al-Iman
Al-Suyuti declared it hasan in his Jami` al-Saghir (#1442).

Asma' bint `Umays the wife of Abu Bakr and mother of `Abd Allah ibn Ja`far ibn Abi Talib - Allah be well-pleased with all of them! - said:

"The Messenger of Allah - upon him blessings and peace - taught me words for me to say in times of duress: 'ALLAH, ALLAH is my Lord nor do I associate with him anything!'

[Dawud Book 8 Hadith 1520 and Ibn Majah ]

Here is hadith al Qudsi from Sahih Bukhari, I hope wahabis would know what hadith al Qudsi is!

On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (
 صلى الله عليه وسلم), who said: Allah (glorified and exalted be He) has supernumerary angels who rove about."SEEKING OUT GATHERINGS IN WHICH ALLAH'S NAME IS BEING INVOKED": 

they sit with them and fold their "WINGS ROUND EACH OTHER" filling that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven. He (the Prophet p.b.u.h.) said: Then Allah (mighty and sublime be He) asks them - [though] He is most knowing about them: From where have you come? And they say: We have come from some servants of Yours on Earth:

 "THEY WERE GLORIFYING YOU (SUBHANA LLAH), EXALTING YOU (ALLAHU AKBAR), WITNESSING THAT THERE IS NO GOD BUT YOU (LA ILAHA IL ALLAH),PRAISING YOU (AL-HAMDU LILLAH), and asking [favours] of You. He says: And what do they ask of Me? They say: They ask of You Your Paradise. He says: And have they seen My Paradise? They say: No, O Lord. He says: And how would it be were they to have seen My Paradise! They say: And they ask protection of You. He says: From what do they ask protection of Me? They say: From Your Hell-fire, O Lord. He says: And have they seen My Hell-fire? ...

They say: NO. He says: And how would it be were they to have seen My Hell-fire: They say: And they ask for Your forgiveness. He (the Prophet p.b.u.h) said: Then He says:. I have forgiven them and I have bestowed upon them what they have asked for,and I have granted them sanctuary from that from which they asked protection. 

He (the Prophet  صلى الله عليه وسلم) said: They say: O Lord, among them is So-and-so, "A MUCH SINNING SERVANT, WHO WAS MERELY PASSING BY AND SAT DOWN WITH THEM" He (the Prophet p.b.u.h) said: And He says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer.- It was related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa'i)

Hadrat Abu Huraira

Prophet [saleh alawaalihi wasalam ] used to ask forgiveness 70 times a day, Now if someone asks 100 times or 200 times it doesn't makes it a haram act ?

Abu Hurayrah
Used to Ask Forgiveness 12000 times a Day

حدثنا أبو بكر بن مالك، حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، وإبراهيم بن زياد، قالا: حدثنا إسماعيل بن علية، عن خالد الحذاء، عن عكرمة. قال: قال أبو هريرة: إني لأستغفر الله وأتوب إليه كل يوم اثنى عشر ألف مرة، وذلك على قدر ديني، أو قدر دينه

From ‘Ikrimah that Abu Hurayrah said: “Verily, I turn to Allah asking forgiveness and repenting to Him 12,000 times every day.

This hadith is reported by Abu Nu’aym this way in his Hilyat Al-Awliyaa’ 1/383,

mentioned by Ibn Hajr Al-’Asqalaani in his Isaabah as being reported by Ibn Sa’ad. Al-Hafith declared this athar Sahih. A review of the chain will attest to such a grading:

Analyzing chain

حدثنا أبو بكر بن مالك، حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، وإبراهيم بن زياد، قالا: حدثنا إسماعيل بن علية، عن خالد الحذاء، عن عكرمة. قال: قال أبو هريرة

Ibrahim Ibn Ziyaad
was declared Thiqah (impeccably trustworthy) by Ibn Ma’in, Abu Zura’ah and others. Ahmad said, “ There is nothing wrong with him.”

Next in the chain is Isma’il ibn ‘Ulayyah. He was a Hafith of his time.

Shu’bah said of him, “… the master of the Muhadditheen.
Ibn Hajr said of him, “Thiqah, a specialist of hadith (Hafith).”

The next in the chain is Khalid Al-Haththa’. He is Khalid ibn Mihraan Abul Manaazil Al-Haththa’.
Ibn Ma’in, Nasaa’I, Al-‘Ijli, all deemed him thiqah.
Ahmad said of him, “Established”
The majority deem him thiqah.
Imam Adh-Dhahabi says in his Mizan,

Imam Adh-Dhahabi says in his Mizan,
وكان ثقة مهيبا كثير الحديث

“And he was thiqah, awe-inspiring, with many hadith.” He reports this from ‘Ikrimah. He is the well known Barbari, mufassir, student of the Sahaba, and former servant of Ibn ‘Abbas. There is agreement of all Muslim scholars regarding his impeccable trustworthiness, righteousness, and fiqh. .

So Hadith is Sahih 


Even Hadrat Umar [ra] used to fast whole year

Hadith states `Abd Allah, the freed slave of Asma' the daughter of Abu Bakr, the maternal uncle of the son of `Ata', reported:
Asma' sent me to Abdullah ibn `Umar saying: "The news has reached me that you prohibit the use of three things: the striped robe, saddle cloth made of red silk, and fasting the whole month of Rajab." Abdullah said to me: "So far as what you say about fasting in the month of Rajab, how about one who observes continuous fasting? And so far as what you say about the striped garment, I heard `Umar ibn al-Khattab say that he had heard from Allah's Messenger: "He who wears a silk garment, has no share for him (in the Hereafter)." And I am afraid that stripes were part of it. And so far as the red saddle cloth is concerned, here is Abdullah's saddle cloth [=his] and it is red. I went back to Asma' and informed her, so she said: "Here is the cloak (jubba) of Allah's Messenger," and she brought out to me that cloak made of Persian cloth with a hem of (silk) brocade, and its sleeves bordered with (silk) brocade, and said: "This was Allah's Messenger's cloak with `A'isha until she died, then I took possession of it. The Apostle of Allah used to wear that, and we washed it for the sick so that they could seek cure with it."[Muslim relates it in the first chapter of Kitab al-libas, and Ibn Majah in the book of Fasting]

Imam Nawawi
commented on the above:

Ibn `Umar's reply concerning fasting in Rajab is a denial on his part of what Asma' had heard with regard to his forbidding it, and it is an affirmation that he fasted Rajab in its entirety as well as fasting permanently, i.e. except the days of `Id and [tashriq.

[in Ayyam al-tashriq are the Days of drying the meat after the sacrifice of `Id al-Adha = 11, 12, and 13 of Dhu al-hijja.]

Imam Fakhruddin al-Razi (rah.) (d.606AH) in his magnum opus “Tafsir al-Kabir”, explains the greatness of the dhikrYa Hu”:

Source: Here

Cursory Translation:
Eleventh Benefit: The honorable ones have related that, (the Prophet) peace be upon him said in a narration (Hadith Qudsi), about Allah Ta’ala:
  “If my servant remembers Me in his heart, I remember him to Myself, and if he remembers me in an assembly, I mention him in an assembly better than his“.
And if this is proven, we say: The best adkhar is when Allah Ta’ala is praised empty of questions. (The Prophet) peace be upon him said in a narration (Hadith Qudsi) about Allah Ta’ala: 
“whoever is occupied (or busy) by My Dhikr (such that he is) beyond asking of Me, I shall give him the best I give to those who ask”. (1)
 If you know this at first then we say: The slave is poor and needy, and the poor and needy calls his master with a speech that suits his need (…….)
If the poor said to the rich “Ya Kareem”, it means (you are) Generous, and if he said to him, “Ya Nafaa” it means requesting benefit, and if he said to him “Ya Rahman” it means (you are) Merciful”.
This is the form of zikr where there is asking and we have explained that the dhikr is of greater honor if it was empty of asking and request.
And if one said “Ya Hu” then its meaning is free of any asking and request, and we are obliged to then say that “Hu” is the greatest dhikr. (2)
(1) Recorded by Imam al-Bukhari in Khalq Af’al al-Ibad and others
(2) This is consistent with the narration from Jabir bin ‘Abdullah who said: “I heard the Messenger of Allah () say: ‘The best of remembrance is La ilaha illallah (None has the right to be worshipped but Allah), and the best of supplication is Al-Hamdu Lillah (praise is to Allah).‘” (Sunan Ibn Majah), as La ilalha illallah is also a remembrance which does not contain any asking.


Wahhabi scholars 
divided over imam's fatwa on Music?


(Edited by ADHM)