Salāt al ‘Azīmiyah

 For attaining a special connection (nisbat) with Rasulullāh sallallāhu alayhi wasallam and seeing him in ones dreams.

 Shaykh Ahmad ibn Idrīs, may Allāh be pleased with him, had a meeting in the waking state, with Sayyidina Muhammad, sallallāllahu alayhi wa ālihi wa sallam, and al-Khidr, Alayhis Salām. The Prophet said to al-Khidr: “Ya Khidr: teach him that which joins together all of the dhikrs, salawāt, and prayers for forgiveness of sins, and is superior in reward, larger in number, more exalted in worth, and greater in obtaining assistance.” Al-Khidr, Alayhis Salām, said: “What is that, oh Prophet of Allāh?” And so the Prophet, sallallāllahu alayhi wa ālihi wa sallam, taught him the Idrīsi Tahlil, this Salawāt Azīmiyya, and the Istighfār al-Kabīr. The ijāza and Dream of the great Qutb of Al-Azhar Shaykh Sālih al-J‘afari. From the ijāza of Shaykh Sālih al-J‘afari Rahimahullāh to recite salawāt ‘Azīmiya to all. This is the ijāza that Shaykh Salih has given for salawāt Azīmiya, a famous salawāt of Sayyidi Ahmad ibn Idrīs Rahimahullāh for all.

The shaykh says: “I was travelling by sea on the boat from Jeddah to Libya, and I saw in my sleep that I was sitting in the room that I was in, on a bed, and next to me was another bed. I was sitting and reciting the first salawāt (of the Salawāt of Shaykh Ahmad ibn Idrīs). So when I began reciting it, the Prophet sallallāhu alayhi wa ālihi wa sallam entered the room and sat on the other bed and he said,: ‘I came to hear from you the salawāt of ibn Idrīs.’ Then he, sallallāhu alayhi wasallam laid down on his right side, and the more I continued in reciting it, the more his light increased, and so did his visibility to me, so I thought to myself, whilst in the middle of the recitation, to get up and greet him, so I stood up and kissed his noble hand and he wiped with it my face and my chest. Then he pointed to me with his hand to sit and finish the salawāt. So I sat back and finished the first salawāt, and said after it: “Oh you of perfect body, O you of beautiful attributes,” until the end of the seventh salawāt. Then I woke up from my sleep, rejoicing and happy, thanking Allāh Most High. And he, sallallāhu alayhi wa ālihi wasallam, had already given me a general ijāza for all the salawāt. I saw in my dream that I was doing salawāt on the Prophet sallallāhu alayhi wasallam with salawāt other than the ones from our Idrīsi tariqa. But when I began with the Azīmīyya (of Shaykh Ahmad ibn Idrīs), he appeared to me, sallallāhu alayhi wasallam sitting on a chair. So I got up and kissed his noble hand and said: “Shall I do salawāt on you, O Messenger of Allah, with this formula?” So he said: “With it and with other than it.” And he pointed with his noble head from top to bottom, and from bottom to top, sallallāllahu alayhi wa ālihi wasallama taslīma.

And I give ijāza to all the brothers from the Idrīsi tariqa and others, from the East to the West of the world, in this Salawāt Azīmiyya, in which the Messenger of Allāh sallallāhu alayhi wasallam gave me ijāza. And likewise I give them ijāza in the first salawāt, which the Messenger of Allāh sallallāhu alayhi wa ālihi wasallam heard from me, and like wise I give them ijāza with the rest of the salawāt, which the Messenger of Allāh sallallāllahu alayhi wa ālihi wasallam gave me ijāza in by saying: “With it and with other than it.” And I have great hope that everyone who hears these words of mine, and turns with his heart and body toward these salawāt, and recites them regularly with love and belief, that he will see him, sallallāllahu alayhi wa ālihi wasallam, in sleep and in the waking. And nothing stands between me and the doubters except trying. 

اَللَّهُمَّ إِنِّي أَسْأَلُكَ بِنُورِ وَجْهِ اللهِ الْعَظِيمِ ❁ الَّذِي مَلَأَ أَرْكَانَ عَرْشِ اللهِ الْعَظِيمِ ❁ وَقَامَتْ بِهِ عَوَالِمُ اللهِ الْعَظِيمِ ❁ أَنْ تُصَلِّيَ عَلىٰ مَوْلَانَا مُحَمَّدٍ ذِي الْقَدْرِ الْعَظِيمِ ❁ وَعَلىٰ آلِ نَبِيِّ اللهِ الْعَظِيمِ ❁ بِقَدْرِ عَظَمَةِ ذَاتِ اللهِ الْعَظِيمِ ❁ فِي كُلِّ لَمْحَةٍ وَنَفَسٍ عَدَدَ مَا فِي عِلْمِ اللهِ الْعَظِيمِ ❁ صَلَاةً دَائِمَةً بِدَوَامِ اللهِ الْعَظِيمِ ❁ تَعْظِيمًا لِحَقِّكَ يَا مَوْلَانَا يَا مُحَمَّدُ يَا ذَا الْخُلُقِ الْعَظِيمِ ❁ وَسَلِّمْ عَلَيْهِ وَعَلىٰ آلِهِ مِثْلَ ذَلِكَ ❁ وَاجْمَعْ بَيْنِي وَبَيْنَهُ كَمَا جَمَعْتَ بَيْنَ الرُّوحِ وَالنَّفْسِ ❁ ظَاهِرًا وَبَاطِنًا ❁ يَقْظَةً وَمَنَامًا ❁ وَاجْعَلْهُ يَا رَبِّ رُوحًا لِذَاتِي مِنْ جَمِيعِ الْوُجُوهِ فِي الدُّنْيَا قَبْلَ الْآخِرَةِ يَا عَظِيمُ 

Allāhumma innī as-aluka bi-nūri wajhillāhil ‛aẓīm, allaḍī mala-a arkāna ‘arshillāhil ‘aẓīm, wa qāmat bihī ‘awālimullāhil ‘aẓīm, an tuṣallīya ‘alā mawlānā Muḥammadin dhil qadril ‘aẓīm, wa ‘alā āli Nabiyyillāhil ‘aẓīm, bi-qadri ‘aẓamati dhātillāhil ‘aẓīm, fī kulli lamḥatin wa nafasin ‘adada mā fī ‘ilmillāhil ‘aẓīm, ṣalātan dā’imatan bi-dawāmillāhil ‛aẓīm, t‘aẓīman li-ḥaqqika yā mawlānā yā Muḥammad, yā dhal-khuluqil ‘aẓīm,wa sallim ‘alayhi wa ‘alā ālihī mithla dhālik,wajma‘a baynī wa-baynahū kamā jama‘ata baynarrūḥi wannafs, ẓāhiran wa bāṭinan, yaqẓatan wa manāman,waj‛alhu yā Rabbi rūḥan li-dhātī min jamī‘il wujūhi, fiddunyā qablal ākhirati, Yā ‘aẓīm

O Allāh, I ask You by the Magnificent Light of Your Face, Which filled the pillars of the Majestic Divine Throne, and by it are upheld the worlds of Allāh the Immense, to send blessings upon our Master Muhammad of magnificent worth, and upon the family of the Prophet of Allāh, the exalted, as much as the greatness of the Essence of Allāh, the Great, in every glance and in every breath, as numerous as that which is contained within the Knowledge of Allāh, the Great. A prayer that is perpetual in the perpetuity of Allah, the Mighty, in glorification of your worth, O our Master Muhammad, O you of the most noble nature, and send peace upon him and his family just as much, and join him with me, just as You joined the soul with the nafs, outwardly and inwardly, in wakefulness and in sleep. And make him, O Lord, a soul for my body in every aspect, In the here and now, before the next world to come, O the Magnificent One 

Sheikh Ahmad Al Kabeer ar- Rifâi (R)

 Birth and Childhood                             

          Sheikh Ahmad Al Kabeer ar- Rifâi (AD1107-1183) was born on Monday in 27th day of the lunar month of Rajab 500. His birthplace was in the town of Ummu ubaydah (Hasen) in the township of Bathaeh at the Wasit province of Basra, Iraq. He passed away on Thursday, Jumada al-Awwal 12, 578 A.H. (1183 A.D.), in the town of Wasit, in Basra, Iraq.

His father was Sayyid Ali Abul Hasan and mother was Fatima al-Ansari the daughter of Yahya Najjari. His Sheikh was Ali Al Wasiti. When he was seven years old, his father passed away in 507 A.H in Baghdad and buried there. Soon after, his maternal Uncle Sheikh Mansur ar-Rabbani took him into his care and educated him.

Sheikh Ahmad Rifâi (R) memorized the holy Qur’an by the age of seven. In this year, after the demise of his father, his maternal Uncle Mansur al-Rabbani moved with his family to the region of Dikhla. There he sent his nephew to Abul Fadl Ali al-Vasiti, who was an expert in the canon law of Islam, a commentator of the holy Qur’an, and a great preacher.

He occupied all his time with obtaining religious knowledge, and indeed Allah Almighty bestowed him the knowledge. In due course, even his own teachers and the people who taught him respect learned the essence of respect when they were in his presence.

In addition to attending the Dhikr gatherings of his uncle, Sheikh Mansur ar-Rabbani, Sheikh Rifâi also attended the courses of his other uncle, Sheikh Abubaker, who was a great scientist of his era and the sultan of scientists. He eventually memorized the book Tanbih, which deals with the Fiqih (Islamic jurisprudence) of Shafi School according to Imam Abu Ishaq Al sShirazi, and wrote an explanation about the book.

Lineage                     

         Sheikh Ahmed Rifai (R) has related to our Prophet (Peace and Blessing of Allah be upon him) through his father and mother sides by blood. His paternal lineage is as below. Sheikh Ahmad Rifai bin Sayyid Ali bin Sayyid Yahya bin Sayyid Sabit bin Sayyid Hazim bin Sayyid Ali bin Sayyid Hasan bin Sayyid Mahdi bin Sayyid Muhammad bin Sayyid Husain bin Sayyid Ahmad bin Seyyid Musa al-Thani bin Sayyid Ibrahim bin Sayyid Musa-al Qadhim bin Sayyid Jafr Sadiq bin Sayyid Muhammad Baqir bin Sayyid Zain al Abidin Ali bin Imam Hasan bin Ameer Al Mumineen Imam Ali bin Abu Thalib (May Allah Please with them.

Graduation and Teaching

When Sheikh Ahmad Rifâi (R) was twenty years old, Abu Fadl Ali, who was the Sheikh of Wasit province and his teacher, awarded him a teaching certificate encompassing the sciences of canon law and permission to initiate a Sufi order, gave him the name “father of external and interior sciences,” and dressed him with his own Sufi’s cloak. His teachers and his sheikhs agreed about the greatness of his rank and the superiority of his worth.

Sheikh Ahmad Rifâi (R) remained in Dikhla region for a short time and after that went back to his father's guesthouse for travelers in Hasen. He became very well known. When he was twenty-eight, his uncle Sheikh Mansur (R) requested him to lead the Sufi lodge and Caliphs after him. He also instructed him to live in the Sufi lodge of Sheikh Yahya an-Najjari, who was his grandfather from his mother’s side. Sheikh Ahmad Rifâi took up his post (Sheikh ship) there as an enlightened master and began teaching in this Sufi lodge. By the time Shiekh Ahmad Rifâi (R) reached the age of thirty-five, his Murids (disciples) numbered over seven hundred thousand.

Shiekh Ahmad Rifâi (R) taught the Sunnah (the way of the Prophet Muhammad (PBH)) and the details of the Qur’an to the public, and he always said that the trade of a wise man is to show the way that leads to Allah and to direct hearts towards Allah.

He held courses on Hadith, Islamic canon law, religious precepts, and commentary of the Qur’an on all days of the week except Mondays and Thursdays. He sat in his pulpit on Monday and Thursday afternoons and preached to intellectuals and the public. Because of the depth and the influence of his words, the people were captivated, their intelligence was amazed, and their hearts submitted to him.

Whenever he sat in his pulpit to give a lecture, crowds–including advanced scientists, preachers, spiritual teachers and the general public–gathered. When he began to speak, knowledge poured out with his words like the perpetual stream. Wise men became enthusiastic when they heard his beautiful and influential words and gave their ears to his extensive knowledge. The denying and obstinate were tongue-tied in the presence of the power of the evidence. Literary men profited from his outstanding expression, scientists from his skills and talents and philosophers from his deep and wise manner of speaking.

In his book Savad ul-Aynain, the writer Imam Rafii (R) narrates, “Sheikh Salih Yusuf Abu Zakariyya al-Asqalani, who was a great expert in the canon law of Islam, told me: ‘I had gone to Ummu Ubydah to visit Sheikh Ahmad Rifâi (R). There were more than one hundred thousand people around the guesthouse; some were managers, scientists and sheikhs, and the others were the ordinary people. He gave dinner to all of them and was very friendly to everyone. He started to preach in the afternoon of a Thursday. In the audience were preachers from the province of Wasit, as well as a religious community of doctors of Muslim theology of Iraq and the important people of the province. One group asked questions about the science of commentary of the holy Qur’an, another asked about subjects dealing with the recorded sayings of the Prophet Muhammad (PBH), another asked about Islamic jurisprudence, another asked about the disagreements between the different religious opinions, and yet another group asked many questions about different areas of science. Sheikh Rifâi (R) answered more than two hundred questions, and he did not get angry when he was answering the questions. I became embarrassed because of the insensitivity of people asking the questions, and I stood up and said, “Is this not enough for you? He can answer every question about the written sciences, without facing any difficulty, with the permission of Allah!” Sheikh Rifâi (R) smiled at my words and said, “Abu Zakariyya, allow them to ask before I pass away. Certainly, the world is a house from which we will all depart. Allah changes all situations, all of the time.” All the public cried at this answer. The crowd was perplexed and anxious exclamations were heard. Forty thousand people became his students because of the spiritual effect of his talk.’”

Quthub

Sheikh Rifa'i (R) has known as one of the four major Sheikhs of Thariqath (Aqthab al Arbaa, a Quthub of the time, not just of a local area). Another major Quthubs are Sheikh Abdul Qadir al Jeelani (R).

The Compassionate Mind

Sheikh Rifâi’s talks, his actions, his behavior and his every breath were for the sake of Allah Almighty. He always had a smiling face, was modest and good-tempered, endured suffering, and was very patient. He did not get personally cross with anyone, and did not want any help for his own person. On the contrary, he loved for Allah, and even his anger was for Allah. He did not rebuke anybody who behaved in a manner that he did not like. He considered neither his family nor himself superior to other people. Speaking about this he said, “According to the Islamic law, everybody is equal to everybody else: it doesn’t matter if they are close relatives or if they are strangers to us.” The righteous people more are closer to Allah.

Sheikh Rifâi (R) used to go to the houses of the leprous and bedridden, wash their clothes, bring their meals, sit and eat with them, and pray for them. When he heard that the people of his city were sick in a far-off city, he used to visit them. He also cured wounded animals, and said, “Compassion for the creatures of Allah is one of the qualities that bring human beings closer to Allah.”

Abu Musa al-Haddadi said that in the town of Haddahiyya there was a woman whose children were always stillborn. This woman said, if I have a child, I would give this child in the service of Ahmed Rifai. A few years later, she had a daughter who was hunchbacked and lame. Because of this, the other children in the village always made fun of her. One day, Ahmed Rifai was visiting this town and all the people went to the road to see him. The little girl threw herself at Rifai's feet and cried out, "You are my mother's Sheikh; please heal me from these problems!" and wept. When Sheikh Rifai saw her situation he cried as well, and praying over her, he placed his hands on her back and head. The girl's back and leg were both healed. This is why, Ahmed Rifai is called the Father of the Lame.

Once, Sheikh Rifâi (R) spent forty days caring for a dog with leprosy in the wilderness. When he returned and was asked why he had spent so much time caring for an unclean beast, he replied, "When I die and meet my creator, what would I have said if He asked me why I hadn't helped one of His creatures?"

One Friday, when Sheikh Rifa'i (R) woke up for prayer, there was a cat asleep on his robe. He asked his wife to bring the scissors, cut off the part of his robe where the cat lay, stood up and went to prayers. When he returned, the cat had awakened and left, so he asked his wife for thread to sew the robe back together. When he saw his wife's displeasure at what he had done to his robe, he said "Do not worry, nothing but goodness happened and I did not suffer because of this; this was a good thing."

Benefits Of Sidr leaves ( سِدۡرَةِ)

 وَلَقَدۡ رَءَاهُ نَزۡلَةً أُخۡرَىٰ

عِندَ سِدۡرَةِ ٱلۡمُنتَهَىٰ
عِندَهَا جَنَّةُ ٱلۡمَأۡوَىٰۤ
إِذۡ یَغۡشَى ٱلسِّدۡرَةَ مَا یَغۡشَىٰ

“And he certainly saw him in another descent
At the sidr of the Utmost Boundary
Near it is the Garden of Refuge
When there covered the sidr that which covered [it]”

Hadith on Sidr

The Prophet ﷺ ordered in authentic hadith that his deceased daughter be washed with sidr, and in another hadith he ordered a man who had newly entered Islam to bathe with sidr.

عَنْ أُمِّ عَطِيَّةَ ـ رضى الله عنها ـ قَالَتْ تُوُفِّيَتْ إِحْدَى بَنَاتِ النَّبِيِّ صلى الله عليه وسلم فَأَتَانَا النَّبِيُّ صلى الله عليه وسلم فَقَالَ ‏ “‏ اغْسِلْنَهَا بِالسِّدْرِ وِتْرًا ثَلاَثًا أَوْ خَمْسًا أَوْ أَكْثَرَ مِنْ ذَلِكَ إِنْ رَأَيْتُنَّ ذَلِكَ، وَاجْعَلْنَ فِي الآخِرَةِ كَافُورًا أَوْ شَيْئًا مِنْ كَافُورٍ، فَإِذَا فَرَغْتُنَّ فَآذِنَّنِي ‏”‏‏.‏ فَلَمَّا فَرَغْنَا آذَنَّاهُ، فَأَلْقَى إِلَيْنَا حِقْوَهُ، فَضَفَرْنَا شَعَرَهَا ثَلاَثَةَ قُرُونٍ وَأَلْقَيْنَاهَا خَلْفَهَا‏.‏

One of the daughters of the Prophet (ﷺ) expired and he came to us and said, “Wash her with Sidr (water) for odd number of times, i.e. three, five or more, if you think it necessary, and in the last, put camphor or (some camphor on her), and when you finish, notify me.” So when we finished we informed him. He gave his waist-sheet to us (to shroud her). We entwined the hair (of the deceased girl) in three braids and made them fall at her back.

Sahih Bukhari, 1263

عَنْ قَيْسِ بْنِ عَاصِمٍ، أَنَّهُ أَسْلَمَ فَأَمَرَهُ النَّبِيُّ صلى الله عليه وسلم أَنْ يَغْتَسِلَ بِمَاءٍ وَسِدْرٍ

Qais bin Asim narrated that he accepted Islam and the Prophet ordered him to perform Ghusl with water and Sidr.

Jami` at-Tirmidhi 605

Benefits of Washing with Sidr

The benefits of sidr have also been documented by the scholars of Islam. Al Hafiz al Dhahabi (rahimullah) wrote about bathing with sidr:

لاغتسال بالسدر ينقي الرأس أكثر من غيره ويذهب الحرارة

“Washing with sidr purifies the head more than other things and removes heat.”

Like soap, sidr is known for containing saponins which is why it forms bubbles when mixed with water. It also contains mucilage and has astringent properties which make it ideal for sensitive scalps. These properties make it excellent for preventing dandruff, and softening and adding volume to the hair.

It can also be helpful in treating acne, psoriasis, eczema and itching.

How to Bathe or Wash Hair with Sidr

To wash with sidr, simply take a small amount of powdered sidr leaves and mix it with water until it becomes a paste. You can then use this paste in the same way you would use shampoo or gel soap, rubbing it thoroughly in your hair or on your skin.

For full effect, you can leave it on the skin or in the hair for a few minutes to let the beneficial compounds absorb. Then rinse thoroughly until all of the powder is removed.

There you have it! No more need for expensive Western shampoos and body washes that contain toxic chemicals and harm your body and the environment!

How to use Sidr against Sihr (Magic)

The use of sidr for protection against magic has been widespread among the Muslims since the time of the sahaba (radhi Allahu anhum). One traditional method of countering magic with sidr is to take crushed leaves (sometimes seven leaves) and dissolve them in water. Then recite Ayat al Kursi, Surat al Ikhlas, Surah al Falaq, Surat an-Nas, and other ayat which are beneficial for countering magic, such as the verses from Surah Ta Ha, Surah Yunus, and Surah al ‘Araf that deal with magic.

SEX and ISLAM

Islam is a perfect religion.  It covers all aspects of human life, including spouses’ sexual relations.

Sex is taboo subject for most Muslims. However, a growing number of young Muslim women are talking about what they really want when in the bedroom. 

According to Islamic law, sex is limited to between those who are married. But when it comes to exactly what you can do, and how sex is generally discussed, Islam itself is quite open. Sex is of course for procreation, but it’s also for pleasure.

The husband and the wife choose their sexual activities according to the teaching of  Quran and Ahadith and in mutual respect for one another.  In this context, following points are important.

1. Sexual relations are for the pleasure of both the husband and the wife and for the procreation of children.

2. Nothing should be done that is offensive or harmful or unacceptable to your spouse.  Each has a duty to be sexually available to the other, but neither has the right to disgust or injure the other, physically or psychologically.

3. Sexual pleasure is not limited to vaginal penetration, as it includes other forms of caressing, love making, such as kissing and fondling of various kinds.

4. With a few exceptions, the couple can engage in any activities that they like, in any manner and in any position. Allah (swt) rewards permissible activities as surely as he punishes sinful activities.  It is in Quran - "Women are your fields. Go then into your fields as you please." ( Al-Baqara - 223).

5. It is often reported by sexual counselors in Muslim countries that some modern men and women impose on their spouse on the night of marriage like animals and expect that the spouse will carryout certain prohibited things they have seen on commercial sex websites.  This kind of behavior often ruins the life of both the partners.

6. It is forbidden in Islam to have vaginal intercourse while a woman is menstruating (Al Baqara - 222).

During menstruation, women often have mood swings.  The husbands should give due consideration to this natural phenomenon. However, a man and his menstruating wife can give one another pleasure so long as the woman's genitals are avoided.  On such occasions, women should not remove their lower garment (pajama). 

It is in Hadith - Narrated Ummul Momineen A'isha (رضئ اللہ تعالی عنہا):  "The Prophet (صلى الله عليه و آله وسلم) used to recite the Quran with his head in my lap while I used to be in my periods (having menses).  (Bukhari, Volume 9, Book 93, Number 639)"

It is in Hadith - Ummul Momineen Maimuna (رضئ اللہ تعالی عنہا) reported:  "The Messenger of Allah (صلى الله عليه و آله وسلم)contacted and embraced his wives over the waist-wrapper when they were menstruating.  (Muslim,Book 003, # 0579). 

It is in Hadith - Ummul Momineen A'isha (رضئ اللہ تعالی عنہا)reported:  "When anyone amongst us (amongst the wives of the Prophet -صلى الله عليه و آله وسلم ) menstruated, the Messenger of Allah (صلى الله عليه و آله وسلم) asked her to tie a waist-wrapper over her (body) and then embraced her. (Muslim, Book 003, # 0577).

7. Anal intercourse (sodomy) is forbidden in Islam – Period.   It is the worst kind of  sexual practice, not done by even wild animals. 

It is in Hadith - "Allah (سبحانہ و تعا لی) does not look at one who comes to his wife in her anus". (Nasa'i: Hasan Isnaad; Tirmidhi and Ibn Hibbaan).   

It is in Hadith -  "Cursed are those who come to their wives in their anuses." (Abu Dawood, Ahmad and others with hasan isnaad).

8. The Quran and the Sunnah are generally silent as to the various positions during fondling/love making. Most Ulema  consider that it is up to the husband and wife, in love and mutual respect, to decide how to physically and emotionally express their sexual desires.

9. What goes on in bedroom, is a private matter between spouses and should not be discussed or revealed to other persons unless there is some necessity, such as health or safety.

It is in Hadith - Abu Hurairah  (رضئ اللہ تعالی عنہ) narrates that the Prophet (صلى الله عليه و آله وسلم) said this about people who reveal and discuss openly their sexual practices: "Do you know what those who do this are like? Those who do this are like a male and female devil who meet each other on the road and satisfy their desire while the people look on."

It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said "The most evil of the people to Allah (سبحانہ و تعا لی) on the Day of Resurrection will be the man who consorts with his wife and then publicizes her secret. (Muslim).

10. If the husband is absent from his wife because he is traveling for a legitimate purpose or other legitimate excuse, in this case the husband should try not to be absent from his wife for too long. The husband is obliged to treat his wife in a kind manner, which includes sex.   The majority of scholars set the time limit beyond which it is not permissible for the husband to forgo intercourse at four months.  However, Ulema agree that there is no time limit; the husband should have intercourse with his wife according to her emotional and physical requirements. 

It is in Hadith - Imam Bukhari reported from ‘Abd-Allah ibn ‘Amr ibn al-‘Aas, who said: “The Messenger of Allah(صلى الله عليه و آله وسلم) said: ‘O ‘Abd-Allah, have I not heard that you fast all day and stand all night in prayer?’ I said, ‘Yes, O Messenger of Allah (صلى الله عليه و آله وسلم) .’ He said:‘Do not do that. Fast and break your fast, stand in prayer and sleep. For your body has rights over you, your eyes have rights over you, and your wife has rights over you.’ (Bukhari) 

In the commentary on this Hadith, it says: “The husband should not exhaust himself in worship to the extent that he becomes too weak to fulfill her rights by having intercourse with her and by earning a living.” (Fath al-Bari).

11. Touching and caressing the genetelia of partners by hands is allowed.  In this case,  hands and private parts should be pre-cleaned thoroughly to avoid infections. 

12. On the question oral sex (genital contact by mouth), some Ulema consider it forbidden as sexual fluids are najis, while some Ulema consider it ‘tolerated’.

In this context, following facts are important.

(a) Partners who regularly perform oral sex on each other, have found to suffer from Oral (mouth) Cancer.

(b) It is confirmed that diseases like Chlamydia, Human Papillama-virus (HPV), Gonorrhea, Herpes, Hepatitis (Multiple strains), and other Sexually transmitted diseases (STDs) including HIV can be cause of oral sex.

(c) In 2005, a research study at the College of Malmo in Sweden suggested that performing unprotected oral sex on a person infected with HPV increases the risk of Oral Cancer.  The study found that 36 percent of the Cancer Patients  had HPV compared to only 1 percent of the healthy control group

(d) Another recent study suggests a correlation between oral sex and Head and Neck Cancer.  It is believed that this is due to the transmission of  human papillama-virus (HPV)  a virus that has been implicated in the majority of cervical cancers and which has been detected in throat cancer tissue in numerous studies.

(e) If the (Oral Sex) receiving partner has wounds or open sores on his/her genitals, or if the (Oral Sex) giving partner has wounds or open sores  in his/her mouth, or bleeding gums, this poses an increased risk of STD transmission.

(f) Brushing the teeth, flossing, undergoing dental work, or eating crunchy foods such as chips/Burgers/French Fries /coke  relatively soon before or after giving oral sex can also increase the risk of transmission, because all of these activities can cause small scratches in the lining of the mouth. These wounds, even when they are microscopic, increase the chances of contracting STDs   that can be transmitted orally under these conditions.  Such contact can also lead to more mundane infections from common bacteria and viruses found in, around, and secreted from the genital regions.                                               

In view of the above facts and the great health hazard to human life, the Ulema may agree that oral sex of all kinds is forbidden in Islam

Rawdah Mubarak (Sacred chamber)

This gold grill is the front part of the Rawdah Mubarak, the Sacred Chamber in which the Prophet Muhammad (peace and blessings of Allah be on him) passed away and where he is buried. It also houses the graves of the first two Caliphs of Islam, Abu Bakr (may Allah be pleased with him) and Umar (may Allah be pleased with him).

• With regards visiting Madinah and performing the Ziyarah (visiting the grave of the Holy Prophet (peace and blessings of Allah be on him)), the Prophet (peace and blessings of Allah be on him) said: “Whoever visits me after my death is like he who had visited me during my life.”[Tabraani] “Whoever performs his Hajj in Makkah, then comes to Madinah with the sole aim of visiting me in my Masjid, for him shall be written (the rewards of) two accepted Hajj.”[Daylami] “When a person stands at my grave reciting blessings on me, I hear it; and whoever calls for blessings on me in any other place, his every need in this world and in the hereafter is fulfilled and on the day of Qiyamah I shall be his witness and intercessor.” [Bayhaqi]

• The viewing holes above are aligned to the faces of the inhabitants of the graves. The largest hole on the left directly faces the noble face of the Prophet Muhammad (peace and blessings of Allah be on him). The one in the middle is aligned to the face of Abu Bakr (may Allah be pleased with him) and likewise the one on the right is aligned to the face of Umar (may Allah be pleased with him).

• The Prophet (peace and blessings of Allah be on him) was buried in the house of Aisha (may Allah be pleased with her) in whose house he was staying at the time of his death. The wives of the Prophet (peace and blessings of Allah be on him) lived in small, simple huts adjacent to the masjid. Each hut consisted of a room which was approximately 5m x 4m with a small backyard and were made of unbaked bricks of mud with branches of palm tree as a roof covering.

• On the left side of the hut of Aisha (may Allah be pleased with her) was the hut of Sauda (may Allah be pleased with her), the second wife of the Prophet (peace and blessings of Allah be on him). The hut of Hafsa (may Allah be pleased with her), another wife of the Prophet (peace and blessings of Allah be on him) and the daughter of Umar (may Allah be pleased with him) was on the opposite side. There used to be a very narrow street between their houses, just enough for one person to walk through. Aisha (may Allah be pleased with her) and Hafsa (may Allah be pleased with her) used to converse with each other while sitting in their own huts. Part of the hut of Hafsa (may Allah be pleased with her) was located inside the present Sacred Chamber and part of it is where visitors stand for salutation to the Prophet (peace and blessings of Allah be on him).

• In 91 AH Umar bin Abdul Aziz (Allah show mercy on him) built five cornered walls so that nobody may enter inside the Sacred Chamber. After several plots were uncovered to steal the body of the Prophet (peace and blessings of Allah be on him) by digging underneath the graves, the Sultan Nurruddin Zengi had a trench built around the chamber which was filled with molten lead.

Death and burial of the Prophet (peace and blessings of Allah be on him)

• In Muharram 11 AH the Prophet (peace and blessings of Allah be on him) developed a temperature which kept getting higher and he became increasingly ill day by day. He sought permission from his wives to stay in the room of Aisha (may Allah be pleased with her) which they readily acceded to. On Monday, 12 Rabi al-Awwal, he came out with a bandage tied around his head. Abu Bakr (may Allah be pleased with him) was leading the salah and moved backwards but the Prophet (peace and blessings of Allah be on him) motioned him to complete the prayer.
   
• Among the last advice the Prophet (peace and blessings of Allah be on him) gave out was the importance of prayer and the just treatment of slaves and servants. In closing he said: “I leave with you two things. As long as you hold them tightly, you will never go astray; they are the Book of Allah (the Quran) and my sunnah.”

• The Prophet (peace and blessings of Allah be on him) grew weaker and eventually passed away on the afternoon of Monday, 12 Rabiul-Awwal, 11 AH (633 CE).

• The companions offered funeral prayers individually, without an Imam. The people said: “Bury him near the pulpit.” Others said, “Bury him in Baqi”. Then Abu Bakr (may Allah be pleased with him) came and said, “I heard the Prophet of Allah (peace and blessings of Allah be on him) saying: ‘A Prophet was never buried except at the place where he died’.”  Thus, a grave was dug under the bed in the room and whilst they were bathing him they intended to remove his shirt and a voice was heard, “Do not remove the shirt.” He was then bathed with his shirt. [Muwatta Malik]

Death and burial of Abu Bakr (may Allah be pleased with him)

• Caliph Abu Bakr (may Allah be pleased with him) left a will with his daughter Aisha (may Allah be pleased with her) to bury him by the side of the Prophet (peace and blessings of Allah be on him). He died in Jamad al-Ukhra in 13 AH at the age of 63, the same age as the Prophet (peace and blessings of Allah be on him) at the time of his death. During his fifteen days of illness Umar (may Allah be pleased with him) led the salah. Abu Bakr (may Allah be pleased with him) had been Caliph for around two and a half years.

Death and burial of Umar (may Allah be pleased with him)

• Caliph Umar bin Al-Khattab (may Allah be pleased with him) was stabbed by a Christian slave named Firoz (also known as Abu Lulu) who then committed suicide. Shortly before his death he said to his son, Abdullah: “Go to the mother of the believers, Aisha (may Allah be pleased with her) and say, ‘Umar bin Al-Khattab sends his greetings to you,’ and request her to allow me to be buried with my two companions.” Aisha (may Allah be pleased with her) said, “I had the idea of having this place for myself but today I will give preference to him over myself.” When he returned he said: “She has allowed you (to be buried there).” On that Umar (may Allah be pleased with him) said: “Nothing was more important to me than to be buried in that (sacred) place.” He died on Muharram 1, 24 AH, his tenure as Caliph lasted ten and a half years. Suhaib (may Allah be pleased with him) led his funeral prayer. After the burial of Umar (may Allah be pleased with him) in the Sacred Chamber, Aisha (may Allah be pleased with her) put a partition between the area occupied by the graves and the rest of the room as Umar (may Allah be pleased with him) was not mahram to her.

• There is a spot for a fourth grave in the Sacred Chamber where Isa (upon him be peace) [Jesus] will eventually be buried. Tirmidhi has mentioned as narrated by Abdullah bin Salam (may Allah be pleased with him), “The characteristics of Prophet Mohammad (peace and blessings of Allah be on him) are described in Old Testament and it is also mentioned there that Isa (upon him be peace) will be buried with him.” 

• The video below shows a 3D visualisation of the Sacred Chamber and surrounding area:

73 Benefits of Zikr- Imam Ibn Qayyim

Hafiz Ibn Qayyim (RA), a well-known Muhadith (A scholar of traditions), has written an authentic book, 'Al-Waabilus Sayyib', on the virtues of Zikr, which are more than one hundred and he has listed seventy nine of these, which are briefly given below in the same order. Some of these include multiple benefits, in that case their actual number exceeds more than one hundred:

1) Zikr keeps away the Shaitân and weakens his strength.

2) It is the cause of Almighty Allah Ta’ala’s pleasure.

3) It relieves the mind from anxieties and worries.

4) It produces joy and happiness in the heart.

5) It strengthens the body and mind.

6) It brightens the face and heart.

7) It attracts one’s sustenance.

8) It invests the Zâkirs with awe and sweetness so that the beholder is filled with awe and pleasure at his sight.

9) It induces love for Allah Ta’ala, which in fact is the spirit of Islam and the pivot of Deen (religion), and the source of success and salvation in the Hereafter. He who seeks access to the love of Almighty Allah Ta’ala should do Zikr profusely. Just as reading and repetition is the door of knowledge, so Zikr of Allah Ta’ala is the gateway of His love.

10) Zikr involves Muraqabah (transcendental meditation) through which one reaches the stage of Ihsân, wherein a person worships Almighty Allah Ta’ala as if he is actually seeing Him. (The attainment of this stage of Ihsân is the ultimate objective of the Sufis).

11) It helps in realization of Allah Ta’ala so that by and by a stage is reached when he comes to regard Almighty Allah Ta’ala as his sole Cherisher, Guardian and Master, and he turns unto Him, in all afflictions.

12) It is the key to the nearness of Almighty Allah Ta’ala. More abundant the Zikr, more one will get nearer to Allah Ta’ala, and greater the indifference to Zikr, greater will be the distance from Him.

13) It opens the doors of realization (Ma’arifat) of Allah Ta’ala.

14) It makes one to realize the greatness and grandeur of Almighty Allah Ta’ala, and strengthens the consciousness of His omni-presence.

15) Zikr of Allah Ta’ala causes one’s mention in the court of Allah Ta’ala, as is mentioned in the Holy Book (Al-Qur’ân):

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَاتَكْفُرُونِ

" Remember me, and I will remember you.” (2:152)

And as stated in the Hadith:

“Whosoever remembers Me in his heart. I remember him in My heart”. (Bukhâri & Muslim Sharief)

It has already been explained under other verses and Ahâdith that, even if there were no other good points in Zikr, except those mentioned above, this alone would have established its superiority over others. Nevertheless, there are many more virtues and benefits of Zikr.

16) It gives life to the heart. Hafiz Ibn Taimiyah (RA) says that Zikr is so much necessary for the heart as water for the fish. Imagine the condition of a fish out of water.

17) It is food for the heart and soul; to deprive them of Zikr is like depriving the body of its food.

18) It cleanses the heart of its rust. It has been mentioned in the Hadith; everything rusts according to its nature; and the heart rusts with worldly desires and indifference; to purify it, Zikr is necessary.

19) It safeguards against pitfalls and lapses.

20) The heart of neglectful person is tormented by a feeling of remoteness from Allah Ta’ala, and nothing other than Zikr can rid off the heart from this feeling.

21) The words of Zikr keep circulating round the Arsh of Almighty, as stated in a Hadith.

22) If one remembers Allah Ta’ala in happiness, Almighty Allah Ta’ala remembers him in his afflictions.

23) It is a means of deliverance from Allah Ta’ala’s punishment.

24) It causes Allah Ta’ala’s peace and mercy to descend, while angels surround the person engaged in Zikr.

25) It saves one’s tongue from indulging in backbiting, loose talk, lies, and abuses. It is a common experience that a man whose tongue remains engaged in Zikr does not commit these absurdities. On the other hand, a tongue that is not busy in Zikr, falls an easy prey to all kinds of useless talk.

26) The gatherings of Zikr are the gatherings of angels, and gatherings without Zikr are gatherings of Satan. A person is free to have a choice between the two, and verily a man, by instinct, is drawn towards what suits to his temperament.

27) By virtue of Zikr, the Zâkir is blessed and also the person sitting by him. Similarly, the indolent person is accursed for his indolence and also the person sitting by him.

28) Zikr will save one from despair on the Day of Judgement. This is confirmed by one of the Ahâdith which says that the gathering devoid of Allah Ta’ala’s Zikr will cause sorrow and losses on that Day.

29) If Zikr is accompanied by tears and loneliness, the Zâkir will be blessed under the shadow of Allah Ta’ala's Throne on the Day of Judgement when hearts will jump to lips due to agony of intolerable heat of that Day.

30) Those who remain busy in Zikr are better rewarded by Allah Ta’ala than those who remain busy in Dua (prayer) and supplication. According to one Hadith, Almighty Allah Ta’ala says that "I will reward one better who is engrossed in Zikr than the one who is busy in making Dua”.

31) In spite of the fact that Zikr is the easiest form of worship (the movement of the tongue being easier than the movement of any other part of the body), All the same it is the most virtuous form.

32) Allah Ta’ala’s Zikr helps the plants of Paradise to grow.

33) Of all the actions, the reward and forgiveness promised for Zikr is the highest. According to a Hadith, if on any day a person repeats the following words one hundred times:

لا اله إلا وحده لا شريك له له الملك و له الحمد و هو على كل شىء قدير

"There is none worthy of worship except Allah Ta’ala, the One. There is no partner with Him; His is the kingdom, and for Him is all praise, and He is All-powerful to do everything."

He is rewarded as much as for freeing ten slaves, and in addition one hundred virtues are written in his account and one hundred sins are forgiven. He remains protected against the devil throughout the day, and none is considered as having acted better than him except one who has recited the same words more often than he did. Similarly, there are many other Ahâdith proclaiming the superiority of Zikr over all other good deeds.

34) Due to incessant Zikr one does not forget his own soul. Forgetting one’s soul leads to failure in both the worlds, because forgetting the remembrance of Allah Ta’ala leads to neglecting one’s own soul and all its best interests. Allah Ta’ala says in His book:

 وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْسَاهُمْ أَنْفُسَهُمْ أُولَئِكَ هُمُ الْفَاسِقُونَ

“And be not ye as those who forgot Allah Ta’ala and therefore He caused them to forget their souls. Such are the evil-doers”.(59:19)

Thus, when one forgets his own soul, he becomes careless and forgets his real interests, which leads to his ruin in the same way as a garden or field is invariably ruined when its owner fails to look after it. To remain protected from this ruin, one should keep his tongue always busy in Zikr to such an extent that it (zikr) becomes indispensable for him in such a way as water is for thirsty, food for hungry or a house and clothes for the needy. As a matter of fact, one should be more mindful towards Zikr than any of these material necessities which are a small loss if lost as compared with the spiritual death.

35) Zikr is the source of one’s spiritual elevation whether one is engaged in it while in bed or in the market, in good health or in sickness, or even when one is enjoying most of the pleasures of life. Nothing but Zikr can take a man to such spiritual heights whereby his heart is so illuminated with the radiance of Zikr that even while asleep he is more wakeful than a neglectful person who is awake all the night.

36) The Noor (radiance) of Zikr remains with a person in his life as well as in his grave. It will guide him on the Sirât in the Hereafter. Almighty Allah Ta’ala says in the Quran:

أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا كَذَلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ

“Can he who was dead and whom We gave life, and a light whereby he can walk among men, be like him who is in utter darkness whence he cannot emerge?” (6:122)

The one mentioned first is the faithful, who believes in Allah Ta’ala and shines with the light of His love, Zikr, and cognizance, while the second one is devoid of all these virtues. In reality this radiance is a great blessing and leads to perfect success. That is why Rasulullah (Sallallahu Alaihi Wasallam) used to beg in prolonged prayers for it to circulate in every part of his body. As mentioned in Ahâdith, Rasulullah (Sallallahu Alaihi Wasallam) prayed that Almighty Allah Ta’ala may bless his flesh, bones, muscles, hair skin, eyes and ears with Noor, and that he may be surrounded with Noor on all sides; he even prayed that he may be blessed with Noor from top to bottom, and that his whole person may be transmitted into Noor. One’s deeds will shine according to the Noor in oneself so much that the good deeds of some people (while going to heaven) will shine like the Sun. Similar Noor will be found in their faces on the Day of Judgement.

37) Zikr is the basic principle of Tasawuf (Sufism) and is invoked in all the schools of Sufism. A person who gets conversant with Zikr enters the gateway of Almighty Allah Ta’ala, from Whom he will get whatever he wishes, for Allah Ta’ala’s treasures are unlimited.

38) There is not a single corner in the heart of a man which cannot be filled but with Zikr. When Zikr controls the heart, not only does it fill up this corner but also leads the Zâkir to that kind of contentment which any amount of wealth would fail to produce. Such a person gets respect among people, which his family or party fails to bring about. He earns such a control over people that a sovereign would never dream of. On the other hand, disgrace descends over an indolent in spite of all his wealth and riches, party, strength and powers.

39) Zikr transforms distraction into concentration, remoteness into nearness. This means that one gets relieved of troubles, worries and fears, and is blessed with peace of mind. His mistakes and sins are forgiven, and the devils who are after him are dispersed away. It makes him to remember that the Hereafter is not far away, and the worldly life has little attraction for him.

40) Zikr does not allow one’s heart to suffer from forgetfulness, which leads to ignoring one's ultimate interest.

41) Zikr is just like a tree whose fruit is realization of Almighty Allah Ta’ala. More a person engages himself in the Zikr, stronger shall grow the root of this tree and more abundant will it bear the fruits.

42) Zikr of Almighty Allah Ta’ala promotes nearness to Him and thereby one earns His constant patronage. It is mentioned in the Quran.

إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ

“For Allah Ta’ala is with those who restrain themselves and those who do good” (16:128)

It is stated in one Hadith:

ان مع عبدي ما ذكرني

“I am with my slave who remembers Me”. (Bukhâri Sharief)

According to another Hadith, Allah Ta’ala says,

“Those who remember Me are My men, and I do not deprive them of My mercy. When they repent, I Am their friend, but when they do not repent. I Am their physician. I put them to worries to condone their sins."

The nearness to Allah Ta’ala that is developed due to excessive Zikr has no parallel. No words and no writing can describe this nearness. Its taste is known only to those who are blessed with it. (May Almighty Allah Ta’ala also bless me with the same).

43) Zikr of Allah Ta’ala is as meritorious as it is to liberate slaves, to spend in charity, and to perform Jihâd in the path of Allah Ta’ala.

 (Many virtues of this kind have already been described and more will further be narrated in this book).

44) Zikr is the fundamental form of thanksgiving to Almighty Allah Ta’ala. One who does not perform Zikr cannot thank Him. It is stated in Hadith that Hadhrat Musa (AS) had asked Allah Ta’ala,

"O My Lord! You have done me countless favours, teach me the manner in which I should thank you befittingly."

Allah Ta’ala says:

 "The more you perform Zikr, the more thanks you offer."

According to another Hadith, Hadhrat Musa u is reported to have said,

 "O, Lord! how can I offer thanks worthy of Your greatness."

Allah Ta’ala replied:

  "Let your tongue be always engaged in Zikr."

45) According to Allah Ta’ala, the best of the pious people are those who always remain busy in Zikr, because piety leads to paradise, and Zikr to the nearness to Allah Ta’ala.

46) There is a sort of hardness in the human heart which does not get softened by anything except Zikr.

47) In fact, Zikr is a remedy for all the ills of heart.

48) Zikr of Allah Ta’ala is the root of His love, and neglecting Zikr is the root of His enmity.

49) Nothing is more effective than Zikr in attracting Allah Ta’ala’s blessings and in warding off His chastisement.

50) Almighty Allah Ta’ala grants His grace to those who perform Zikr, and the angels pray for them.

51) One who wants to remain in the gardens of Paradise, even in this life, should sit in gathering of Zikr, because these are like the gardens of Paradise.

52) Gatherings of Zikr are also the gatherings of angels.

53) In the presence of angels, Almighty Allah Ta’ala praises those who perform Zikr.

54) One who is constant in performing Zikr will enter Paradise in high spirits.

55) All good deeds are attained because of Zikr.

56) A good deed becomes superior to others of its kind because of Zikr. Of the fasts, the one with more Zikr is the best; Of the Hajj, one with excessive Zikr is more virtuous. Similar is the case with other good deeds like Jihâd etc.

57) Zikr is a substitute of Nafl Salâh and other non-obligatory devotions. It is related in one Hadith that the poor people once complained to Rasulullah (Sallallahu Alaihi Wasallam) of the higher reward available to the rich because of their wealth.

They said, “These rich men offer prayers and fast just as we do, but they excel us by performing Umrah and Hajj, and by taking part in Jihâd on account of their wealth."

Rasulullah (Sallallahu Alaihi Wasallam) replied: “Should I tell you something, so that none except one who practices it can excel you." He then advised them to recite:

سبحان الله - الحمد لله - الله اكبر

 after every Salâh. (Bukhâri Sharief)

By this, Rasulullah (Sallallahu Alaihi Wasallam) has indicated the importance of Zikr to be the substitute for various kinds of worship, like Umrah, Hajj, Jihâd etc.

58) Zikr is very helpful to all other forms of worship. Excessive Zikr creates love for various forms of worship and one starts taking delight in performing them and never feels bored or burdened.

59) Zikr is a solution to all the difficulties, and a good remedy for all kinds of misery. It lightens every burden, and relieves every affliction

60) Zikr dispels every fear of the heart It has a special hand in inducing peace of mind and for relieving the heart of its fear. To free the heart of its fears and mind of its perplexity is one of the specific qualities of Zikr. Therefore greater the amount of Zikr , greater is the freedom from fear.

61) By virtue of Zikr, one is blessed with the Divine help in all his doings. That is why sometimes a man achieves such distinctions which are beyond his capacity and he attains what evidently seems beyond his reach. Once Hadhrat Fatimah (RA) complained to Rasulullah's (Sallallahu Alaihi Wasallam) of excessive fatigue due to grinding of wheat and other domestic drudgery. She requested that a 'domestic help' may be arranged for her. Rasulullah (Sallallahu Alaihi Wasallam) advised her to recite 'Subhân Allah Ta’ala’ and 'Alhamdu Lillah’ each thirty three times and 'Allah Ta’alau Akbar’ thirty four times. The Prophet (Sallallahu Alaihi Wasallam) further said to her: "The recitation of these Kalimas is better for you than a servant”. (Abu Dawood Sharief)

62) Those who are working for Hereafter are in a race, wherein the Zâkirs shall remain ahead of all on account of the Zikr. Umar Maula Ghufra (RA) says that ‘on the Day of Judgement when people will be rewarded for their good deeds many will repent why they neglected Zikr when it was the easiest of all the good deeds and highest in reward. In a Hadith, Rasulullah (Sallallahu Alaihi Wasallam) is quoted to have said:

“The Mufarrideen have surpassed all”.

He was asked:

“Who were the Mufarrideen?”

The Prophet (Sallallahu Alaihi Wasallam) replied:

“Those who toil hard for Zikr because it lightens their burdens”. (Muslim Sharief)

63) Those who perform Zikr are deemed truthful by Almighty Allah Ta’ala and those who are testified as such by Almighty Allah Ta’ala will not be raised with the liars on the Day of Judgement. It is quoted on the authority of the Prophet (Sallallahu Alaihi Wasallam) that when a man utters:

لا اله إلا الله و الله اكبر

Allah Ta’ala proclaims:

“My slave has spoken the truth, and nobody is worthy of Worship except 1, and I am the Greatest of all."

64) While being engaged in Zikr the angels remain busy in constructing houses inParadise for the performers. When Zikr is stopped, the angels also stop construction of the houses. When asked why a particular construction was stopped by the angels, they reply, “The construction had to be stopped because funds for that were stopped. The fact is confirmed by a Hadith, which reads when a man recites seven times:

سبحان الله و بحمده سبحان الله العظيم

A tower is raised for him in the Paradise.

65) Zikr provides protection against the Hell fire. If, due to any misdeed a Zâkir deserves the Hell, his Zikr acts as defense against the Hell. The more his Zikr is, the stronger will be this defense.

66) The angels pray for the forgiveness of Zâkireen (those who are engaged in Zikr). It is related on the authority of Hadhrat Amr bin Aas (RA) that when a person says:

الحمد لله رب العالمين سبحان الله و بحمده

the angels pray to Almighty Allah Ta’ala for his forgiveness.

67) Any place whether a mountain or plain on which Zikr is recited, feels proud of it. According to a Hadith, one mountain asks another if any Zâkir has crossed over it during the day, if the reply is in the affirmative, it feels happy.

68) Zikr guarantees immunity from hypocrisy, for Almighty Allah Ta’ala has described the hypocrite as:

لا يذكرون الله إلا قليلا

They do not remember Allah Ta’ala except very rarely. It is also related on the authority of Ka’b Ahbâr (RA) that he who performs frequent Zikr of Allah Ta’ala is free from hypocrisy.

69) Compared with other good deeds, Zikr carries a special taste which is not found in any other action. Even if there were no other virtues of Zikr, this fine taste alone would have been a sufficient reward to justify it. Maalik bin Deenâr (RA) has said that nothing surpasses the taste of Zikr, which is the best and finest.

70) The faces of those who perform Zikr remain illume in this life, and will carry a special radiance in the Hereafter.

71) One who is frequently engaged in Zikr while sitting, standing, walking or in any other position, will find this earth testifying his act on the Day of Judgement. The day when the earth will throw out all that it knows. Rasulullah (Sallallahu Alaihi Wasallam) asked his companions if they had any knowledge about what will that news. They expressed their ignorance. Then Rasulullah (Sallallahu Alaihi Wasallam) said, “Whatever deed is done good or bad, by any man or woman on the face of the earth, it (the earth) will narrate everything with date, time and place”. Hence, one who performs Zikr at whatever place he is will find number of witnesses in his favour.

72) As long as the tongue is busy in Zikr, it is saved from indulging in lies, backbiting or any other kind of evil talk. The tongue will engage itself in useless talk if it is not in Zikr. Same is the case with the heart; if it is devoid of the love for Almighty Allah Ta’ala, it will get filled with the love of worldly things.

73) The devils are outright enemies of man and always create trouble for him and keep him surrounded. The miserable condition of one who remains surrounded by enemies can well be imagined; especially when the enemies are vindictive and everyone of them wants to surpass the other in troubling him. Nothing except Zikr can protect him against these enemies. Many forms of Dua (prayer) are mentioned in the Ahâdith, so that, if any of these is recited by a person, then Satan dare not come near him. If the same is recited at the time of going to bed, one remains safe from Satan throughout the night.

Hafiz Ibn Qayyim (RA) has also mentioned many such Duas (prayers). In addition to these he has also mentioned in detail under six headings relative merits of Zikr as also some of the virtues, which are specific to Zikr alone. Then he has also given seventy five chapters of specific Duas (prayers), which are suited to specific times and occasions. For those blessed with determination to act, the virtues of Zikr detailed above are more than enough, and for those who are disinclined to act, thousands of such virtues would be of little avail.