Introduction
Shaykh Faisal started this series on December 9th, 2020, after completing fourteen lectures on the life and legacy of Sayyidi Abdal Qadir al-Jilani. Al-Wirdul Aam commentary series covers the Adab of Dhikr with specific commentary of Wirdul Aam Litany to the extent of which he has not covered before. The Wirdul Aam is the foundational Dhikr for our spiritual tariqah and for the Shadhili Path. In general the series is about the adab of dhikr yet specifically primed for the Murids of the Shaykh.
The Shaykh shares 21 points to memorize, implement, and hold fast to. The first part treats this Adab in terms of how the Murid can improve conducting their Dhikr, raise their level in it, for the purpose of maximizing the benefits and rewards from Almighty Allāh. Shaykh reiterates in this series that he has covered this material numerous times in the past but commentary he will do the most in-depth treatment to date. Therefore, it will present the utmost benefits for the Murid, old and new.
Alongside the Wirdul ʿAam book written by Shaykh Faisal, he also used the famous text Al-Anwar Al-Qudsiyyah fi Ma’rifat Qawa’id Al-Sufiyyah penned by Imam ʿAbd Al-Wahhāb Ibn Aḥmad Ash-Shaʿrānī. He is from the masters of our Ṭarīqah, who wrote indispensable books on Fiqh, Dhikr, and Adab. Hailing from Egypt around the time 1493–1565, AH 898–973, he was among the later scholars in the Path.
Sayyiduna Shaykh Faisal strongly recommends learning the material in this commentary thoroughly, so that one may imbue it in our lives and imbibe it in our being, to ultimately teach it to others and bring other likeminded souls into this noble Ṭarīqah. A sign of Wilayah, in the Murid, is their efforts in making Dawah. From the signs of true Dawah is love and passion for Allāh and His Final Messenger, and by extension love and passion for bringing people into the Ṭarīqah which ultimately brings people closer to Allāh and His Messenger.
We ask Almighty Allāh to guide us to be true Murids of this Path and to uphold its Dhikr that has come to us by its Masters. We ask Allāh to allow us to strengthen our memory, to grant us the utmost resolve in our pursuits, and the highest of aspirations to endeavour fulfilling these etiquettes in ourselves, our homes, and ultimately onto others. We ask Allāh to allow us to gain closeness to His Beloved and for our journeying in this Path to be a means to get closer to His Beloved and ultimately to get closer to Almighty Allāh Himself.
Verse of Dhikr
Al-Baqarah (2:152)
Remember Me; I will remember you. And thank Me, and never be ungrateful.
فَٱذْكُرُونِىٓ أَذْكُرْكُمْ وَٱشْكُرُوا لِى وَلَا تَكْفُرُو
Many of the Ulema have discussed at length the great spiritual secrets contained in this verse. It is Allāh who invites the Believer to engage in Dhikr to Him, and by that He will remember you. The major implication for “I will remember you” is that Allāh will bestow great things upon the one who remembers Him because His Remembering necessarily means greatness and blessings are to be bestowed on that person by virtue of His Greatness and Mercy. This is due to the Love that Allāh has on those who engage in Dhikr of Him. As a result, He responds to the Dhakir with immense blessings, and amazing gifts on their journeying back to Him.
Al-Ahzab (33:41)
O you who have attained faith, engage much in the frequent remembrance of Allāh.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا ٱذْكُرُوا ٱللَّهَ ذِكْرًا كَثِيرًا
The lesson is: be in much remembrance to Allāh. There is no limit to the remembrance of Him; your frequency of remembering Allāh is unlimited in this Dunyā. Nothing can hold you back. Consequently, those who frequently made Dhikr of Allāh in this Dunya will continue to do so in Jannah at an unlimited frequency also. There will be a great joy for the one in knowing that they had participated in Dhikr while in the Dunyā when they reside infinitely in Jannah. Ultimately, the more you remember Allāh the better it is for you in all circumstances and even worlds.
Abu Hurairah ﵁ reported: The Messenger of Allah ﷺ said,
Verily! The world is accursed and what it contains is accursed, except remembrance of Allah and those who associate themselves with Allah; and a learned man, and a learning person.
At-Tirmidhi
In other words, “this world we are in is of no value to us (mal’unaa) except for the dhikr of Allah.” Hence, in those moments of dhikr resulting in the sum total time spent in dhikr is the most supreme benefit you can attain in this dunya.
Imām Al-Qurtubi ﵀ mentions:
Every act of obedience to Allāh is an act of remembrance to Allāh.
That is to say, the Murid can always be in a state of remembering Allāh if primed with the right intention. (The topic of intention will be mentioned later on in this series.)
In the Sahih of Imām Al-Bukhārī, the best of exemplars –Prophet Muḥammad (SAW) – is described as being one who would engage in the remembrance of Allāh at all times and in all situations. Sayyidah Āʾishah narrated this Ḥadīth when she asked the Prophet of his spiritual state, she specifically asked him, “How can you engage in the remembrance of Allāh when you are sleeping?” The Prophet replied, “When I am sleeping my eyes are asleep, but my heart is awake engaging in the remembrance of Allāh.”
These are a few examples from the Tradition that depict how the Murid should be in relation to their magnification of Dhikr. The Murid should always strive in be in the Dhikr of Allāh in all times and in all situations.
Pillars of the Wird
The Wirdul Aam is the foundational Dhikr on the spiritual journey to Allah. In this Wird there are three pillars on the journey to Allah. Just as you have different sets of pillars within the taxonomies of the Deen within its different aspects, there are also pillars within Dhikr. For example, the most commonly known pillars are the 5 pillars of Islam or the Arkan Al-Islam, and the 6 pillars of Iman or Arkan Al-Iman. Similarly, there are 3 pillars on the journey to Allāh through Dhikr. These are in order are: Istighfar, Salawat, and Tahlil.
Pillar of Istighfar
Istighfār is the first pillar of the Wirdul ʿAam. It means to seek the forgiveness of Allāh. The purpose seeking the forgiveness of Allāh is for oneself purification. It is the imperative of the Dhakir to desire to cleanse and purify themselves before setting out to meet Allāh in their journey.
The Pillar of Ṣalawāt
The second pillar in the journeying to Allāh is Ṣalawāt. It is to invoke peace and blessings upon the Final Messenger, Prophet Muḥammad (SAW). Ṣalawāt is the primary means to attach oneself to the Prophet; he is the final guide to the One Who Guides. Know that the Final Prophet (SAW) ascended up to Allāh Himself during the ʾIsrāʾ wal Miʿrāj where his affirmation as the closest and most beloved to Allāh from all of creation was realized. During the Miʿrāj it was the Prophet who was alone with the Alone. His station is unmatched and unparalleled to any other creation of Allāh. Therefore, if there is a need for an ultimate guide for mankind it would naturally be the Prophet Muḥammad, and it is this way. It is Allāh who fashioned him as the perfect guide, bestowing true guidance and immeasurable blessings upon him (SAW). And it was Allāh who was commanded that he return back to mankind to guide them all back to Him (SWT). Should it not be then, that those who adhere to his Ummah follow the Prophet and get close to him? Therefore, by nurturing a close relationship with the Prophet Muḥammad is through the invocation of Ṣalawāt upon him. The Verse of Ṣalawāt in Sūratul Aḥzāb commands us to this. Ṣalawāt is naturally a vital method to get closest to the guider of mankind and the one who was in the presence of Allāh. Furthermore, it extends to the aspiring believer who wishes that guidance to rub off onto him by following the Prophetic example, and to in turn reach reach the presence of Allāh in this Dunyā through His Remembrance (Dhikr).
The Pillar of Tahlīl
The third and final pillar is the formula of Tahlīl. It is to reaffirm the Oneness of Allāh continuously through the recitation of: Lā ʾilāha ʾillā -Llāh. Tremendous are the benefits and secrets of affirming the Oneness of Allāh. With this in mind, to achieve the furthermost reality of this pillar, the previous pillars of the Wird must first become inherit in the Murid. Hence, why the Tahlīl is the final pillar, and the formula last most invoked as its preceding formulae serve as the necessary build up that lead the Dhākir into the Court of True Reality – the Court of Almighty Allāh Himself.
The Essence of the Wird
To summarize, the essence of the Wirdul ʿAam is:
- Self-purification through consistent repentance.
- Holding onto the Prophet Muḥammad as he is the foothold of guidance to Allāh.
- Affirming the Oneness of Allāh which will elevate one into His presence.
The effects of these pillars, in this order, are resounding and permanent. They are the basis of spiritual progression for the Murid. The continuity the Murid maintains in these 3 pillars, and the success the Murid finds therein, either will point to their elevation or stagnation in their Path. Meaning, one’s consistency and endurance of the twice recited daily Wird determines the outcome of spiritual success of the Murid. This is precisely why the Wirdul ʿAam holds the description of the foundational Dhikr in the spiritual journey to Allāh. Importantly, every other Dhikr given to the Murid, by the Shaykh, is based upon this very foundation and never strays from it. Just as how a home is based upon a lasting foundation—the Wirdul ʿAam is the foundation for the house of Dhikr one builds for themselves, stemming from the architectural support of one’s Shaykh, and in time the strength of which will manifest a home that provides comfort and security on their Path.
Dhikr: The Greatest Ibadah
Dhikr or the Remembrance of Allāh is the greatest Ibādah one can do.
Shaykh Faisal shares some of the Adab of Dhikr. These Adab are in essence all of the aspects the Dhākir should be mindful of when engaging in a session of Dhikr.
Remember that Dhikr is the most virtuous act of Ibādah the Murid can engage in.
Al-Ankabut (29:45)
Recite, [O Muḥammad], what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing; And indeed, remembrance of Allāh is the greatest. And Allāh knows that which you do.
ٱتْلُ مَآ أُوحِىَ إِلَيْكَ مِنَ ٱلْكِتَـٰبِ وَأَقِمِ ٱلصَّلَوةَۖ إِنَّ ٱلصَّلَوةَ تَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِۗ وَلَذِكْرُ ٱللَّهِ أَكْبَرُۗ وَٱللَّهُ يَعْلَمُ مَا تَصْنَعُونَ
The meaning of this verse is that Dhikr of Allāh is the most amazing, virtuous, and greatest act of Ibādah one can perform. That is to further say, all other forms of Ibādah such as the Zakāt, Ṣiyām, Ṣalāh, Ḥajj, Infāq, Jihād, and so on are all of them further enriched by Dhikr and become more fruitful if in them contains the Dhikr of Allāh. For this to be the case, it necessarily means the enrichment and blessing for oneself in their daily practice of their Deen.
It is Dhikr that cultivates, nourishes, and beautifies everything of one’s Ibādah. The beauty of an act of worship is elevated the more that Dhikr is present in it. Hence, why Dhikr is superior to other forms of Ibādah, and here is why most beauty resides in the act of Dhikr.
Recounting Dhikr in Jannah
In Jannah the Believers would recount the times they spent engaging in Dhikr in the Dunyā. They would converse with each other in Jannah just as groups of people discuss matters in the world today. For the Murid, they engage in Dhikr so often at the Zawiya, the Masjid, or at their homes. Similarly, in the Hereafter they would all remember the times and places where the performed their Dhikr, and share it with each other at length. From the few regrets the Believers would have in Jannah would be in not spending even more time in the Dunyā engaging in the Dhikr of Allāh, especially after witnessing the great blessings Almighty Allāh prepared in Jannah for those who were the foremost in Dhikr in the Dunyā.
May Almighty Allāh bless all of us to engage in more Dhikr than we do now in this Dunyā, and to keep us steadfast upon it. May He allow us to become a part of the Ahlul Dhikr or the People of Dhikr in this Dunyā and in Jannah. Just as Allāh describes in the Verse above (Sūratul Aḥzāb, 33:41), there should be no limit to the amount of dhikr one does in this world. As the saying goes, the sky is the limit—meaning, that there is no limit. One keeps on doing Dhikr as much as possible to no end as the benefits are truly endless.
Dhikr Connects to Allāh
One must remember that the act of Dhikr that one engages in, it is Allāh that is the One to be engaged and connected with from start to finish of the Dhikr session. It should only be Allāh that the Dhakir is focusing on, and by extension nothing else. The sole focus is Allāh. Dhikrullāh means the remembrance of Allāh, so one must engage it in a manner where mindfulness and consciousness of Allāh are at the forefront of their remembrance, and not any other thing or activity. In other words, Dhikrullāh by tongue is not truly the remembrance of Allāh when one’s mind is thinking about other things. However, it is important to note that although such a mind during Dhikr is valid and quite praiseworthy. As reason would suggest, Dhikr performed consciously with the tongue with presence of the One that should be remembered is superior and even more praiseworthy. Therefore, the Murid of superior quality performs the Dhikr as an act that connects them with Allāh. This level of connection soon becomes principial in nature, and Dhikr done passingly is done in pressing situations.
Dhikr is an Ibādah that holds amazing benefits. By virtue of its recitation, one is gaining blessings (thawab) from Allāh. The Murid reaps the special spiritual fruits by reciting the Wirdul ʿAam. One experiences its purifying and purging impact that cleanses anything unwanted from them. It purges one from the sins they have committed, and from the harmful effects of those sins that have been lingering in their habits. Dhikr has beautifying and purifying effects on the Self (Nafs), the same to the spiritual heart (qalb), and the same to the soul (ruh).
Whosoever does not have such a Litany would earn no such spiritual fruits. These gifts that one receives, and its benefits are dependent upon one’s establishment of their Litany. As we have mentioned, the Wirdul ʿAam is the foundational Dhikr and thus the most vital to uphold. It establishes and then emphasizes upon one’s daily regimentation of Dhikr, becoming the mainstay for the Dhākir throughout their life.
The Wirdul ʿAam is recited twice daily, in the morning and evening, until the Murid passes on into the next life. Should they miss it on one day, then it is made up for in the next. It is from the practicality, straightforwardness, but also of its immense blessings, of the Wird that lends itself to its necessity as the foundation for the Dhākir.
The Shaykh may assign the Murid many other types of Adhkār they may perform after the Wirdul ʿAam is established, but at the outset of their Path it is the focus of the Shaykh to strengthen the Murid with the Wird as this is what the beginner needs to develop a lasting grounding that will carry them for the rest of their lives on the Path.
Shaykh Faisal reminds the Murids to be mindful of their Wirdul ʿAam and to ensure that it is an established daily practice in their lives. The Wird must be one’s daily companion, and it must be an unwavering commitment. In the morning it is with you and in the evening, it is with you.
After Fajr Ṣalāh is complete, the Adab for the Murid is to recite the Wird. The Shuyukh of the Path have remarked that it will beautify the Murid and their upcoming day. It will keep one in the shade and mercy of Allāh. These are from the great spiritual fruits of the Wirdul ʿAam.
Verse of Purification
Shaykh mentions that one must be mindful of the concept of purification, at its different levels. It is an important concept that may get not get the due it deserves from the Murid, or its complete action may tend to get overlooked. This concept of purification is something one must always seek to engage in one’s day and especially at the time of one’s Ibādah.
Al-Baqarah (2:222)
Allāh loves those repent to you him and loves those who purify themselves. إِنَّ ٱللَّهَ يُحِبُّ ٱلتَّوَّبِينَ وَيُحِبُّ ٱلْمُتَطَهِّرِينَ
Shaykh Faisal advises that the Murid must memorize this Āyah also known as the Āyah of Purification. This Verse is longer than what is quoted here which is the end portion of the Āyah.
In this Āyah, there is a connection between the inner reality and the outer reality of Purification. The inner reality (haqiqah) is how one attains the station of purity through repentance (tawba), which is: the turning to or turning back to Allāh after one commits a sin. The state of the Believer is one that is always trying to repent to Allāh. And Allāh loves those that seek repentance of their sins to Him. Importantly, Almighty Allāh wants His servants to repent to Him, which is an amazing notion to reflect upon. Perhaps some person may do something wrong, so it would then stand to reason that Allāh must be angry with that person for not following His command; however, the way of the Believer is that although they may do wrong acts, they rush back to Almighty Allāh begging Him for forgiveness (istighfār) and sincere repentance (tawba). In the times when one commits any wrong action, this is the prevailing mindset and practice of the Believer. Almighty Allāh loves those who return and turn back to Him. The act of committing a sin is moving away from Allāh, yet it is Allāh that wishes the Believer to rush back to Him. Instead of Allāh being angry with you, He loves you when you rush to Him begging him for your forgiveness. It must be remembered that Allāh loves the Believer when they repent to Him.
The outer reality (rasm) of purification is the physical act of purification itself, that the Murid is already knowledgeable about, which is to perform the Ghusl, Wudu, or Tayammum. The important consideration the Shaykh imparts here is the: connection between the inner and the outer realities of purification. We don’t only focus on your inner purification but also the outer purification i.e., how you are, your state, and how you deal with creation. This is through adab and khidmah, whereas dhikr is the domain of the inner.
Adab of Dhikr
At this juncture, Shaykh Faisal begins to discuss the Adab specific to the Dhikr session of the Murid. Through the next couple of lectures the Shaykh will discuss new points of Adab and review some of the points that were already covered. At the end of each lecture will be a summary of the Adab covered at that point, and the final lecture where all Adab have been enumerated, a final summary list will be provided.
Adab 01: Purification of Body
The first important aspect of the outer reality regarding purification is purification of the body; you should make sure that your body is clean and pure. This is why in the Shariah Allāh has prescribed wudu and ghusl as means of purification. The main upshot here is that you should always strive to maintain and be in a state of wudu. This wudu is the weapon of the believer against Shaytan, or similarly an energy shield of light around your body that thwarts the waswasa of the Shayateen. The more you maintain a state of wudu, the more you protect yourself from Shaytan. Be mindful of this. Also, you should frequently perform ghusl which is to take a complete and full spiritual bath according to the conditions and integrals set out by the Shariah. It’s sunnah, for example, to perform ghusl before Jumu’ah, on Eid, and by extension before any special occasion. For further elaboration, the process of Ghusl is outlined and detailed in the Shaykh Faisal’s work Essentials of Ṣalāh, in the Chapter of Purification. The main point is to always stay in a state of wudu. Especially now, wudu is essential and tremendously important while performing dhikr. You want to make sure your body is pure and clean when doing dhikr, and not in a state of perspiration and bad odour. This is now the connection between the inner and outer realties outlined in the verse. The importance of purification such that the Prophet established the practice of tayyamum. In other words, even if there is no water around you (which is naturally pure and clean substance), then you are legally bound to take dry earth or dust as a means to purify you, and that is valid and encouraged in the Shariah barring you meet the conditions to do so. This is the importance of maintain ritual purity in physical terms. And as the verse says, Allāh loves those that do that.
Adab 02: Purification of Clothing
Secondly, the purification of the clothing that you’re wearing for the dhikr. It must be clean, without any bodily odour, such as sweat or other unpleasant smells. The Prophet was mindful of this, and related in a hadith that, if you eat garlic or onion and that odour is strongly emanating from your mouth, then you shouldn’t go to the masjid, rather you should clean yourself first. Today, it’s easy for the believer to do this through mouthwash and toothpaste to maintain that cleanliness. Similarly, the clothing that you wear must not smell bad, it’s clean and it smells nice. This is a general statement, but it’s most important when the dhakir performs their dhikr. You want to engage in this adab as much as possible. Shaykh doesn’t expect us to make drastic changes overtime, rather he wants us to keep it in mind and make practical, incremental changes that last in the long term, in that these are goals that you want to achieve and you’re making realistic goals to accomplish them. One of the ways that the Prophet taught us regarding the upkeep of clean clothes during special occasions was that he wore special clothes for special occasions. For example, during Jumu’ah his clothing would be strictly for Jumu’ah only and not for regular usage during the rest of the week. Ergo, you should buy a thobe and kufi, and other necessary garments that you strictly wear for dhikr sessions, and you always keep it clean. And this could be more than one outfit so that should one need to be cleaned you have another on hand. These clothes must not be used for other things. Shaykh recommends that you should have a special outfit when you come to halaqah or to the Zawiya in general, on top of maintain Jumu’ah as well. Don’t use the clothing that you were using all day that isn’t your clothing for dhikr.
Adab 03: Purification of the Dhikr Space
Thirdly, it’s the purification of the place that you’re doing dhikr in. The place that you’re doing dhikr in must be clean. Angels are attracted to pure and clean things. This is important to understand, because you want angels with you. Conversely, the places that are dirty attract Shaytan and the evil jinns. For example, the toilet is one of the places the latter group likes to be. This is why it’s from the sunnah to recite the dua for entering into the bathroom that seeks protection from jinns that like filthy things. This is why the Prophet taught us the dhikr/dua before using the bathroom. You want to be mindful of this. You also want to maintain the cleanliness of your toilet and by extension your bathroom, because this is the place you might often use to refresh yourself and make wudu before engaging in dhikr thereafter. And you don’t to open yourself up to negative energy or waswasa that may hinder your dhikr later. Your priority is to prevent the evil jinns from associating there. And in general you want your home to be clean so it may have the presence of angels therein and around your house guarding your home, and not the presence of Shayateen. There is a beautiful sunnah of the ummah that you, your parents, and other previous generations engaged in but is dwindling and being neglected today. This sunnah is that people would clean their homes on Thursday nights for the purposes of welcoming Jumu’ah the day after and as a result the descending of angels onto Earth for Jumu’ah. Shaykh wishes for this sunnah to be revived again, and wants us to do so. The sunnah is: on Thursdays in typical Muslim homes in the past, the mothers, daughters, and grandmothers would engage in cleaning the homes on that night and also to burn sweet messing things like bukhoor and incense. This is done to prepare for Friday, so that when Jumu’ah comes they can welcome the angels, because the angels descend on Earth during the day of Jumu’ah. The Eid of the week is Jumu’ah, there are 52 weeks of Eid. And the angels descend on the annual and weekly Eid’s. Therefore, by cleaning your home Thursday and making it sweet smelling is to invite the angels into your home. Importantly, this is what the Muslim women of the ummah have been doing in the past, may Allāh reward them. Allāh grants women that nature to see the importance of it and do it in an earnest way. Many of the women would clean the masjids, along with the good brothers, Allāh would place that feeling their hearts that on Thursday they would clean the masjid because it’s the night of Jumu’ah and they want to welcome and invite the angels into the masjid. When the angels come, they bring barakah to you and everyone there. There are many hadiths that take about the women companions that would regularly maintain the cleanliness of masjid al-Nabawi. The Prophet encouraged them to keep it this way so they may continually clean the masjid and attract the angels there, and this is a tradition that has been maintained today. For the Murid, it would be their job to clean the masjid on Thursday night after the halaqah.
These are some of the initial adab of dhikr. You want to always be improving your state, and your state of being, to be a better murid. Once you established the WAA in your life, the seek to implement these adab in your routine.
Principle of Dhikr
Sayyidunā shares a simple but important principle: the more you put into your Dhikr, the more you get out of it. We have been mentioning the many different Adab of Dhikr so far in the previous lessons; by fulfilling more of them in your Dhikr, in a consistent routine, the more spiritual fruits you will reap in your Dhikr.
The Prophet Muḥammad mentioned something similar regarding the Ṣalāh, which is it itself a form of Dhikr. He said, “you would get out from your Ṣalāh [in benefit] except what you put into it.” Meaning, how well your perform it in its conditions, integrals, sunnan, and all other adabs that have come in the Tradition. Also, in your Ṣalāh do your perform it with presence of mind? Is your heart in the Ṣalāh or on the social media in your phone? Is your body attentive to the Ṣalāh or are you fidgeting about? What are you thinking about when you are in your Ṣalāh? All these factors determine the quantity and quality of the blessings you get out of your Ṣalāh. Similarly, the same is said and done about dhikr. The goal of the murid is to maximize their blessings in these respects.
May Allāh bless us to be among the ones who constantly do dhikr (dhakireen). Ameen