The Methods of Dhikr (2/6)

2. Specific Methods of Dhikr

For us to achieve a continuous and sustained awareness of Him, Allah, in His Wisdom and Mercy, has taught us some very specific mechanisms of dhikr. These include: the formal ibada-Salat, Sawm, Zakat and Hajj; tilawa of the Qur’an, dua, istighfar and tawba, seeking the company of the righteous and dawa. Together these mechanisms or methods constitute what we have classified above as the second form of dhikr, but here we may sub-divide them into two groups: those that can be performed individually and those that are performed collectively.

3. Methods of Individual Dhikr

The foremost of the specific methods pertaining to individual dhikr include the fard or obligatory ibada. Allah has said in a hadith qudsi:

“My servant does not draw near to Me with anything more loved by Me than what I have made obligatory.” (Reported by Bukhari.)

Each specific formal ibada or act of servitude to God, has been ordained as an instrument of self-development. When we observe our Salat regularly at the proper times, together in congregation whenever possible, with clear intentions and sincerity; when we fast in the month of Ramadan with awareness and resolve; when we give Zakat as soon as it falls due with a generous heart; and when we fulfill the obligations of Hajj as soon as we have the means, we will gain that special closeness to Allah that He has promised.

Indeed, we may get even closer to God through additional observance of these specific formal acts of servitude, for Allah continues in the hadith qudsi:

“My servant continues to draw nearer to Me with additional devotions until I love him. When I love him, I become the hearing with which he hears, the sight with which he sees, the hand with which he strikes and the foot with which he walks. Were he to ask for something I would surely give it, and were he to ask for refuge, I would surely grant him refuge.” (Reported by Bukhari.)

For each specific fard ibada, there is an additional nafl or superogatory equivalent. These are as follows:

-The Sunna Salat -these include the additional Prayers before and after the five obligatory ones, but just as importantly the Tahajjud Prayer.

-The Sunna Fasts -as recommended by the Prophet and to be practised on Mondays and Thursdays of each week, the thirteenth, fourteenth and fifteenth day of each lunar calendar month, and other recommended days in the Islamic year.

-Sadaqa fi Sabilillah -the giving of voluntary charity, however much and whenever one can afford, for the pleasure of Allah.

-The Umra -performance of the voluntary short pilgrimage.

In addition to the fard and their related nafl ibada, there are two further specific methods of individual dhikr: the first is the daily recitation of the Qur’an, and the second, frequent dua or supplications to Allah for forgiveness, guidance and fulfillment of needs.

Let us explore each of these specific methods pertaining to individual dhikr in more detail, particularly as instruments of tazkiya and dhikr.

A. Salat

Salat is the foremost form of ibada that Allah Himself has prescribed for us. In His own words He commands: “Establish regular Prayer that you may remember Me.” [Surah Ta Ha, 20:14.] The whole purpose of Salat is to be ever conscious of Allah, the Creator, Lord and Sustainer of all things. When we perform Salat we involve our tongue, our heart, our mind and indeed our whole body. In this sense, Salat is indeed, one of the most comprehensive forms of dhikr. It is perhaps for this reason that Allah states in a hadith qudsi: “Out of all the ways through which My servant gets closer to Me, Salat is the dearest to Me.” (Reported by Bukhari.) It is unfortunate, therefore, that we do not always take full advantage of this gift. We may pray five times each day but few of us remain conscious for long that in Prayer we have the best means to develop a strong connection with Allah. We may compare the obligatory Salat to bathing five times a day. If after such frequent bathing, your body remains dirty, then we may question the usefulness and efficacy of such bathing.

Similarly, if after regular observance of Prayer your heart remains unmoved, your morals remain corrupt and your conduct remains unaffected, we may question the usefulness and efficacy of your Prayer? If you enter into Salat and come out of it the same person, then you have missed something, and you may have missed a golden opportunity to achieve something great.

Remember, though, Salat is an obligation. Whether your heart is attentive or not, it must be performed. You cannot give up Prayer because to you it appears useless. Don't give up the obligation but try to infuse it with the purpose it seeks to serve -remembrance of Allah.

How can you improve the quality of your Salat? Remember, first and foremost, that as soon as you commence your Salat, Shaytan makes it his duty to fill your mind with anything and everything but thoughts of Allah. [see Surah al-Araf 7: 16-17.] For, Shaytan is aware that your remembrance of Allah will draw you closer to Him, so he tries ceaselessly to disengage your mind and heart from such remembrance, so that you may never achieve that closeness. The most important hurdle to overcome from the outset, therefore, is absentmindedness. It is this that destroys the quality of your Prayer, for Allah does not accept the Prayers of a wandering mind.

The Prophet Muhammad said:

“God does not accept the Prayers of an individual until his heart achieves in it what his body has achieved.” [Al-Ghazali in Ihya. See Inner Dimensions of Islamic Worship, Islamic Foundation, Leicester, p. 29.]

(Continued)