10:59
Islamic city
Allah (swt) said: "And do thou (O Muhammad) remember thy Lord within thyself humbly and with awe, below thy breath, at morn and evening. And be not thou of the neglectful." (al-A'raf 7/205); "(O mankind!) Call upon your Lord humbly and in secret. Lo! He loveth not aggressors." (al-A'raf 7/55); "Be modest in thy bearing and subdue thy voice. Lo! the harshest of all voices is the voice of the ass." (Luqman 31/19)Some used al-Muzzammil 73/8 to justify the Sufi dhikr "Allah, Allah, Allah, Allah, Allah, Allah..." They argue that the verse says واذكر اسم ربك and so this is what we should do. They argue this with confidence and seemed kinda proud doing so. However, as usual we have to see how the Salaf and the great Qur'anic commentators understood this verse and see if they reached the same conclusion.
Imam Tabari said that it only means that we should make du'a to Allah. Nothing about "Allah, Allah, Allah..." Imam Zamakhshari said that it means to remember Allah in several different acts of worship (i.e., tasbih, Reading Qur'an, etc.) Imam Baydawi basically said the same thing. Imam Razi said that there were two opinions regarding the meaning of this verse. One of them is that it is referring to the Salawaat and the other is that it is referring to making tasbih and remembering Allah throughout the day and night. He didn't say that a third opinion is making the dhikr "Allah, Allah, Allah, Allah, Allah, Allah, etc." Imam Qurtubi said that it is referring to Salaah in his commentary of Insan 76/25; but in his commentary of al-Muzzammil 73/8 he said that it refers to calling upon Allah with His names. He cites another opinion that it means that we should say "bismillah al-Rahman al-Rahim" and he cites other opinions. However, no opinion says that the dhikr should be "Allah, Allah, Allah, etc." Ibn Kathir said that it means we should make more remembrance of Allah. Tafsir Jalalayn said that it means we should say "bismillah al-Rahman al-Rahim" at the beginning of any recitation.
Shaykhu'l-Islam Ibn Taymiyyah said: "The Name of Allah on its own, either as a noun (Allah) or a pronoun (Huwa) is not a complete phrase or meaningful sentence. It has no implications to do with iman (faith) or kufr (disbelief), commands or prohibitions. This was not mentioned by anyone from the Salaf (early generations) of this ummah, and it was not prescribed by RasulAllah (saw). It does not bring any knowledge to the heart or bestow any kind of benefit upon it. All it does is give an unclear idea which is not defined by any negation or affirmation. Unless there is previous knowledge in a person's mind or he is in a state of mind where he could benefit from this, he gains no benefit at all. Islam prescribes adhkaar which in and of themselves bring benefit to the heart, without any such need for anything else. Some of those who persisted in this kind of “dhikr” ended up in various kinds of heresies and ideas of “wahdat al-wujud” (unity of all that exists, pantheism), as has been explained in detail elsewhere. It was mentioned that one of the shaykhs said: “I am afraid of dying between negation and affirmation”, but this is not an example to be followed, because it is obviously erroneous. If a person were to die in this state, he would die according to his intention, because actions are judged by intention. It was reported that RasulAllah (saw) commanded us to tell the dying person to say LailahaillaAllah, and he said: “Anyone whose last words are LailahaillaAllah will enter Paradise.” If this word (i.e., LailahaillaAllah) was something which required caution, why should we tell the dying person to say something which, if he dies in the middle of saying it, will lead to an improper death? Rather, if this were the case, he would be told to say “Allah, Allah” or “Huwa, Huwa.” Mentioning the pronoun on its own is further removed from the Sunnah and is a worse kind of bid’ah, which is closer to the misguidance of the Shaytan. If a person says “Ya Huwa, ya Huwa (O He, O He)” or “Huwa, Huwa (He, He)” and so on, the pronoun does not refer to anything except whatever his heart imagines, and hearts may be guided or misguided. Some shaykhs use as evidence to support saying “Allah” (the name on its own) the ayah: “Say: Allah. Then leave them.” (al-Anam 6/91) They think that Allah commanded His Prophet to say His Name on its own, but this is a mistake according to the consensus of the scholars, because the meaning of the phrase “Say Allah” is that it is Allah Who sent down the Book which was brought by Musa. This is in response to the question: “Say (O Muhammad): Who then sent down the Book which Musa brought, a light and a guidance to mankind which you (the Jews) have made into (separate) paper sheets, disclosing (some of it) and concealing (much). And you (believers in Allah and His Messenger Muhammad) were taught (through the Qur’an) that which neither you nor your fathers knew. Say: Allah (sent it down).” (al-Anam 6/91) i.e., Allah is the One Who revealed the Book which was brought by Musa. This is a refutation of the view of those who said: “Nothing did Allah send down to any human being (by Revelation).” (al-Anam 6/91) Allah says: "Who then sent down the Book which Musa brought? Then He says: Say Allah sent it down, then leave these liars to play in their vain discussions. What we have said above is further explained by the comments of Sibawayh and other grammarians, who noted that when the Arabs say “Qaala” (or other forms of the verb meaning “to say”), they do not quote verbatim, rather they state what was said, giving a complete meaning. So what follows is a sentence with a complete meaning, or a nominal sentence or a verbal sentence. Hence after saying “qaala” they give a kasrah to the particle “anna” (making it “inna”); “qaala” cannot be followed by a noun standing alone. Allah did not command anyone to mention His Name on its own, and it is not prescribed for the Muslims to say His Name on its own. Saying His Name on its own does not enhance faith or explain anything about the religion, according to the consensus of the scholars of Islam; it is not enjoined in any act of worship or in any case where Allah addresses them." (Majmu al-Fatawa, 10/226-229); "Repeating the Name of Allah on its own, such as saying “Allah, Allah,” or the pronoun, such as “Huwa, Huwa” is not prescribed in either the Qur’an or the Sunnah. It is not reported that any of the salaf of this ummah or any of the righteous scholars who are taken as examples did this. It is only spoken by misguided people of the later generations. Perhaps they are following a shaykh who had no control over himself in this regard, such as al-Shubli who, it was narrated, used to say ‘Allah, Allah.’ It was said to him, ‘Why do you not say LailahaillaAllah?’ He said: “I am afraid of dying between the negation (saying Lailaha (there is no god) and the affirmation illaAllah (except Allah)”! This is one of the mistakes made by al-Shubli, who may be forgiven for it because of the sincerity of his faith and the strength of his emotions which overwhelmed him. Sometimes he would go crazy and would be taken to the asylum, and he would shave off his beard. There are other instances of this type in his case, which are not to be taken as examples, even if he may be excused or rewarded for them. If a person intends to say LailahaillaAllah, and he dies before completing it, that will not harm him at all, because actions are judged by intentions, and what he intended to do is what will be written down for him. Some of them go to extremes in this matter, and say that saying the name of Allah is for the ‘elite’ whilst saying LailahaillaAllah is for the ‘masses.’ Some of them say that saying LailahaillaAllah is for the mu’minin (believers), saying ‘Allah’ is for the ‘arifin’ and saying ‘Huwa’ is for the muhaqqiqin. One of them may restrict himself to saying, when alone or in a gathering, ‘Allah, Allah, Allah’ or ‘Huwa’ or ‘Ya Huwa’ or even ‘La Huwa illa Huwa (there is no He except He)’! Some of those who have written about spiritual matters have expressed approval of this, quoting some known figures who, however, were in a state of overwhelming emotion at the time, or quoting opinions, or quoting false reports; for example some of them reported that RasulAllah (saw) told Ali ibn Abi Talib (ra) to say ‘Allah, Allah, Allah.’ RasulAllah (saw) said it three times, then he told Ali (ra) to say it three times so he said it three times. This hadith is fabricated (mawdu), according to the consensus of the scholars of hadith. It is narrated that RasulAllah (saw) taught people various adhkaar to say, and the best of dhikr is LailahaillaAllah. This is what he urged his paternal uncle Abu Talib to say when he was dying. He (saw) said: “O uncle, say LailahaillaAllah and I will defend you thereby before Allah.” And he (saw) said: “I know of a word which no one says when he is dying but his soul finds rest in it.” And he (saw) said: “Anyone whose last words are LailahaillaAllah will enter Paradise.” And he said: “Whoever dies knowing that there is no god except Allah will enter Paradise.” And he (saw) said: “I have been commanded to fight people until they bear witness that there is no god except Allah and that Muhammad is the Messenger of Allah. If they do that, their blood and wealth will be safe from me, except for what is due from them (i.e., zakaah etc.), and their reckoning is with Allah.” And there are many similar ahadith." (Majmu al-Fatawa, 10/556-558)
Imam Qurtubi said: “For, Believers are those who, when Allah is mentioned, feel a tremor in their hearts, and when they hear His signs rehearsed, find their faith strengthened, and put (all) their trust in their Lord.” (al-Anfal 8/2) Allah (jj) had attributed the mu’min in this ayah as those who fear and feel a tremor in their hearts, and when they hear His signs rehearsed. The reason for this is the strength of their iman, their obedience to their Rabb and virtually seeing themselves in His presence. A similar ayah is His decree: “Give thou the good news to those who humble themselves, to those whose hearts when Allah is mentioned, are filled with fear, who show patient perseverance over their afflictions, keep up regular prayer, and spend (in charity) out of what We have bestowed upon them.” (al-Hajj 22/34-35) In another place it is stated: “Those who believe, and whose hearts find satisfaction in the remembrance of Allah.” (ar-Ra'd 13/28) This is something that is bound to the perfection of knowing Allah and the heart trusting firmly. Fear (wajal), means fearing the torment of Allah. In that sense a contradiction is not an issue between fear and the heart finding peace. In the same way Allah (jj) mentions these two matters in this decree: “Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah's praises.” (az-Zumar 39/23) Meaning in the sense of their certainty of Allah –even if they fear Allah- their hearts and souls will find peace. This is the condition of those who know Allah and fear His rage and punishment. It is not by yelling, screaming and making noise as the donkey bray as the ignorant awam and ordinary bid'ah doers act. Those who continue acts as such and claims that this is wajd and khushu it will be said: You can never be equal to the condition of the Rasul, nor the state of the ashab in knowing Allah, fearing Him, Knowing His Jalal and Sublimity. Along with this in the situations which they have been given advise they try to comprehend the commands of Allah well and their fear of Allah and consequently their crying was seen. For this reason when Allah attributes the Ahl-Marifah when His name is mentioned and His book is read He commands: “And when they listen to the revelation received by the Messenger, thou wilt see their eyes overflowing with tears, for they recognize the truth: they pray: Our Lord! we believe; write us down among the witnesses.” (al-Ma'idah 5/83) Now this is the wuality of their state, and the words they have been said to have stated. Those who do not act like this will never have followed their path of hidayah or gone on their path. Whoever is going to submit to the sunnah should follow them. Whoever gives in to the situation of the madness and the mad he should know that he is much more despicable then them. Fundamentally madness is of two types. According to the narration of Muslim from Anas Ibn Malik people started asking RasulAllah too many questions importunately. So one day he ascended the pulpit and said: "You will not ask me any question but I will explain it to you. I looked right and left, and behold, every man was covering his head with his garment and weeping.” (Bukhari; Muslim; Ahmad, Musnad) Tirmidhi narrated from al-Irbad Ibn Sariya (ra) while mentioning it is a sahih hadith: “One day RasulAllah (saw) led us in prayer, then faced us and gave us a lengthy exhortation at which the eyes shed tears and the hearts were afraid.” (Abu Dawud; Tirmidhi; Ahmad, Musnad) Here the sahabah do not by any means say “we yelled, screamed, got up and danced.” (al-Jami li Ahkam al-Qur'an)
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