Event | The Power of Dhikr (GPU 2010) – Sh. Muhammad al-Yaqoubi

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The Power of Dhikr | Shaykh Muhammad al-Yaqoubi | GPU 2010 2 Nov 2026, 15:25 (0:27) Let me make a small introduction or offer a small introduction about our honored speaker (0:35) Sheikh Mohammed Al-Yaqoubi is from Damascus, Syria, one of the oldest (0:44) civilizational cities in the world, as far as I remember the oldest one that (0:48) has been inhabited continuously for the longest and Sheikh Mohammed hails from a (0:53) family of scholarship. His father Alayhi Rahma was a scholar in the traditional (1:00) Islamic sciences and Sheikh Mohammed began his learning from a young age with (1:05) the scholars in his area and he would have learned the traditional (1:12) Islamic disciplines and sciences and he has, as one would expect, a number of (1:17) authorizations or ijazahs in the Islamic sciences and in the Islamic texts (1:22) Alhamdulillah. Sheikh Mohammed Al-Yaqoubi is a prominent scholar, teacher and also (1:29) a spiritual master, a scholar of surahs whose talks and exhortations and teachings have (1:36) touched thousands upon thousands of people worldwide. He's not a stranger to (1:40) these shores, he's come here a number of times over the decade or so. I'll hand it (1:45) over to Sheikh Mohammed Jazakallah Khair. (1:48) Alhamdulillah Rabbil Aalameen (1:51) Wa Afdalul Salati Wa Atamul Tasleem (1:55) Ala Sayyidina Mohammed Khatamin Nabiyeen (1:59) Wa Imamil Mursaleen (2:02) Wa Qaidil Ghurril Muhajjaleen (2:05) Al Mab'uthi Rahmatan Lil'Aalameen (2:08) Wa Alaa Alihi Wa Sahbihi Ajma'een (2:12) Brothers and sisters, Assalamualaikum Warahmatullahi Wabarakatuh (2:20) I do not think that we need any instructions on keeping silent or on (2:31) behaving in a way or in a certain way during this lecture due to the subject of (2:38) this lecture which I believe every one of us understands. It is not about politics, (2:49) not about economy, it is not about our social life, it is about remembrance of (3:02) Allah subhanahu wa ta'ala. My understanding that Muslims in the midst of this materialistic (3:12) life, they need moments of calmness, moments of tranquility. They need some breaks from (3:30) tension, from worries, from arguments, from collapse and failure. We need to connect to (3:43) something, some great power. This is the creator subhanahu wa ta'ala, almighty be he. Allah (3:54) subhanahu wa ta'ala is the only source of happiness for us in our lives and if we think (4:04) that we can achieve happiness through anything else, we are wrong. Happiness can be found (4:17) in these societies, in money, jobs, university degrees and the likes. Unfortunately, many (4:28) Muslims are running on the same direction, looking for success and happiness in these (4:36) areas. It is wrong. In Islam, our relationship to our creator comes first and from this relationship (4:46) stems every good or bad. When we recognize ourselves as servants of Allah subhanahu wa ta'ala (4:55) being created by him and recognize him as the creator and we put ourselves in the seat of (5:03) an obedient servant doing what Allah ordered us to do to guarantee our success and happiness (5:10) in this life, then of course happiness is the natural outcome of this harmonious relationship (5:20) with our creator. When we put ourselves as many in these societies already did in a seat (5:30) of objection and rejection of God's authority on the face of the earth, then all we expect (5:38) though as a facade we might have power or money or beauty or jobs or university degrees, (5:47) all we should expect because of our rejection to God is this failure within us, this instability (5:57) within us. People yearn to something that changes them inwardly rather than outwardly. (6:10) I'm sure you've met many people, non-Muslims and some Muslims who went astray and deep (6:20) inside them you discovered that they're missing the core of this life. Alhamdulillah, Allah has given us (6:30) this great honor of knowing him, of opening our hands, asking him, beseeching him, making our request (6:41) dua to him. Allah has given us the greatest honor that any human being on the face of the earth (6:49) could ever get in worshipping him and recognizing ourselves as his servants. On a daily basis, (7:01) however, brothers and sisters, we need reminders. We get up in the morning, people usually go to (7:12) schools or to their offices or factories for work, for studies. At noon, people get a break, it's a lunch break. (7:25) In the evening, they go back home to get a dinner. So where is the moment where we can relax, (7:35) where we can be thankful to Allah for what he has given us? Where are the moments which can feed and nourish (7:45) our souls? Because the power of invention, the creativity within us as they call it in these societies, (7:57) the power of giving energy doesn't come alone from food we eat in the morning, at noon, or in the evening. (8:08) It comes from the soul. We need to nourish the soul on a basic level. And as long as it is clear to all of us (8:19) that our bodies can get weak when we do not eat enough or have the right diet, the same for our souls. (8:30) And our bodies are composed of these two important elements. The body, the physical being, (8:40) and the spiritual one, which is the soul, the spirit, which is the source of life and the source of light in the body. (8:53) By eating much, we're getting our bodies stronger, bigger, and often getting sick. (9:02) And to the best of our knowledge, I'm sure you are aware that we don't need what we eat. We only need quarters of it, (9:13) as they say. And the other three quarters we eat for the doctors to leave. (9:21) However, excessive food can damage us. We're not getting even the basics of nourishment and food for our souls, (9:35) let alone getting to a moment of excess. And in that realm, there is no excessive food. (9:42) You can worship Allah as much as you wish. You can recite Quran as much as you wish. (9:47) You can fast. You can get closer to Allah and get more ability to handle life. (9:57) And the most successful people on the face of the earth are those who combine these two elements, (10:04) the physical and the spiritual together. I don't think that I'm successful now. I've got enough, (10:11) because probably you have your parents supporting you now, or you have your own job. (10:17) But tell me, in moments of tests and trials, would you stand up the course against all challenges? (10:29) We see people in these societies turning to suicides. We see people in these societies breaking down. (10:37) We see shrinks almost in every corner. People are failing in these societies. (10:46) Muslims didn't know psychiatrists. The art of psychology is within the book of Allah subhanahu wa ta'ala (10:56) and the life of the Prophet ﷺ, and the teachings of the great spiritual masters (11:02) who trained people spiritually to handle all challenges. (11:10) Let me give you the following example from the book of Allah, the Sunnah of Rasulullah ﷺ (11:18) and the words of the Sahaba, may Allah be pleased with them. (11:25) And this is just to start off the subject, warming up a little bit before we get into technical terms and explanations. (11:38) Someone at work or in school, a young person, might sometimes go home or receive a phone call (11:51) that so-and-so in your family died. What would be the reaction? (11:58) I'm not talking about a person in his fifties whose father is in his nineties or eighties, lying ill in hospital. (12:10) I'm talking about a young person who is at college or in her office, receiving a phone call, (12:20) all of a sudden, that a parent, for example, at the age of 45 or 50 or 55, unexpectedly passed away. (12:32) What would be the reaction? According to our observations and handlings of situations of this type, (12:41) people break down. People break down. By breaking down, we mean here various levels. (12:51) Some people collapse and need psychological care, attention. (12:59) Probably the least level of people's response to such news would be, (13:08) Why? Why me? Why did it happen to me? Amongst all people, how come? (13:18) Things of that type, statements at this level, probably. (13:23) It takes people times, hours, sometimes a few days, to get back to their senses and think that it is Allah. (13:34) It is the power of Allah, the decree of Allah and we are His servants. (13:39) Look how Islam arranged answers, responses to such situations. (13:49) For example, we read in the Quran, Allah says, (14:21) We will inflict upon you, Allah says, some of the meanings. (14:28) And see here, the power of Allah coming with we. (14:30) We will inflict upon you, with some, with sorts of, fear, hunger, lack of wealth, souls, harvests. (14:52) Yet, give the best news, the best glad tidings to the people of forbearance. (15:04) Why? Because, verses continue to tell us, (15:10) Those, when inflicted or visited by any calamity, they say, (15:22) To Allah we belong and to Him is our return. (15:32) In rewards, Allah says, (15:36) Upon those, there shall be prayers coming to them from their lords and mercy. (15:47) And these, indeed, are the ones who are well guided. (15:53) In one situation, the Prophet, peace and blessings be upon him, (15:58) was walking through the graveyard of Al-Madinah Al-Munawwarah, the blessed Al-Baqi'ah. (16:05) And he came across a woman, sitting beside a grave, mourning the death or the loss of her son. (16:16) She was crying and weeping, lamenting this great tragedy for her. (16:25) The Prophet, peace and blessings be upon him, turned to her and said, (16:40) She didn't recognize the Prophet, peace and blessings be upon him. (16:45) Either she didn't know his face or she didn't look at him. (16:52) People say she didn't recognize the Prophet, peace and blessings be upon him, so she said, (17:02) The Sahaba, peace and blessings be upon them, immediately behind the Prophet, peace and blessings be upon him, (17:07) reminded her, turned her attention. (17:10) He is Rasulullah, so she ran after him. (17:13) Until she came to him in one narration in his home, saying, (17:22) She wanted to obey the command of the Prophet, peace and blessings be upon him. (17:29) Here, the Prophet, peace and blessings be upon him, put some excellent words, a piece of wisdom. (17:38) If you take it in psychology and analyze it, (17:41) you'll reach the conclusion that Rasulullah, peace and blessings be upon him, (17:46) reached the top level in analyzing people's reactions. (17:53) He said, (17:56) Patience should be at the first strike of the calamity, that is to say. (18:06) At first strike, what is your first response? (18:11) Sayyiduna Ali, peace and blessings be upon him, explained this. (18:18) By saying, if you strike with your hand on your thigh, like this. (18:29) When upon hearing the news of a calamity, you haven't experienced patience. (18:37) You are not a person who is patient at first strike. (18:42) And to exemplify this to you, people sometimes get sudden news, (18:47) and natural reaction is, (18:50) Why is this happening? (18:53) They don't say it, it's just a reaction, a strike on the body sometimes, (18:58) and people do it, and Arabs do it, usually. (19:01) Like, why? (19:03) Even if they don't say it, it means there is some objection in the heart of the believer. (19:13) No, there shouldn't be. (19:14) You should be ready. (19:17) How to be ready for such sudden visits of calamities? (19:23) How to be ready for such news? (19:29) On the other hand, for good news, that probably would make you jump off your seat, (19:38) rather than saying, Alhamdulillah, it's from Allah subhanahu wa ta'ala. (19:42) It is your spiritual preparation. (19:46) And this is the power of dhikr, remembering Allah subhanahu wa ta'ala in all of your affairs. (19:55) And this is what Muslim life is about. (19:57) We understand Islam often, but we don't understand Muslim life. (20:03) Muslim life is nothing what you see in the streets of major cities in the Islamic world now. (20:11) Most major cities live secular life. (20:14) Muslim life is well guided by Quran, by Sunnah, (20:19) by the practices of Rasulullah on a daily basis. (20:27) Not on a daily basis, in a moment basis. (20:33) Every moment there is something we do that turns us to Allah subhanahu wa ta'ala. (20:38) You get up in the morning, there is a dua, (20:42) Alhamdulillah alladhi ahyana ba'dama amatana wa ilayhi nushoor. (20:47) Praise be to Allah who brought us into life after he took our souls, (20:52) and to him is our resurrection. (20:55) Then you move to perform your ablution. (20:59) Then to perform your prayer. (21:02) Then you want to start your meal. (21:05) Then you start your meal with dhikr of Allah subhanahu wa ta'ala. (21:09) In between, the sun arises. (21:12) You say the dua of the day, (21:17) witnessing, testifying that there is no God but Allah subhanahu wa ta'ala, (21:22) asking Allah subhanahu wa ta'ala for the good of this day, (21:26) and to protect you from any evil during that day. (21:30) You want to go out of your home. (21:33) You start with dhikr, getting out of your home. (21:37) If you are going to do shopping, there is a dua for the marketplace. (21:41) If you are going to study, there is a dua to seek knowledge. (21:45) If you are going to the mosque, there is a dua at the entrance of the masjid. (21:50) You meet a person in the street. (21:53) Then you say, assalamu alaikum. (21:55) Our assalamu alaikum, brothers and sisters, is not simply a greeting (22:00) to please others or to get closer to their hearts. (22:06) Our assalamu alaikum is an act of worship, (22:10) and it is dhikr of Allah subhanahu wa ta'ala (22:12) because his name is assalam, one of the 99 names of Allah subhanahu wa ta'ala, (22:19) which was made as a greeting in that form, but it is dua. (22:26) That is why when we translate this, we put it in a conditional sentence, (22:31) peace be upon you. (22:34) That is to say, it is a form of invocation. (22:37) So take one day at a time. (22:41) So what is dhikr? (22:42) This is what we are going to talk about today. (22:46) Dhikr is a word in Arabic that is opposite to nisyan, sometimes forgetfulness. (22:58) Dhikr, nisyan. (23:01) These are the opposites. (23:02) And this is the main meaning of this word. (23:08) Technically speaking, it was used for the dhikr of the tongue, (23:17) for the utterances of certain texts, sentences, names. (23:24) And we mean by this al-Quran al-karim, the 99 names of Allah subhanahu wa ta'ala, (23:29) surahs of al-Quran al-karim, prayers upon the Prophet, (23:35) tasbih, tahmid, and such statements. (23:39) When uttering them, we technically mean this is dhikr. (23:45) And this is one of the major meanings of the word used in al-Quran al-karim. (23:50) Other meanings, for example, dhikr is al-Quran al-karim itself, in several verses. (23:55) One of them is famous. (24:03) Allah subhanahu wa ta'ala says, we are the one who revealed the dhikr, (24:09) that is to say, al-Quran. (24:11) And we are indeed the ones who will protect it. (24:16) Dhikr is al-Quran al-karim. (24:18) Dhikr in another verse is used for the tablet. (24:27) We read in a verse, Allah subhanahu wa ta'ala says, (24:31) وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَّ الصَّالِحُونَ (24:38) We wrote in the book, after al-Zaboor, psalms, (24:46) that the psalms of Sayyiduna Sulayman, al-Zaboor. (24:51) وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ (24:54) We have written in the tablet, (24:57) and after it has been shown later on in the psalms of Sulayman, (25:04) that the earth will be given or the inheritance of the earth will belong to the righteous people. (25:12) In another verse, Allah subhanahu wa ta'ala calls al-Jumu'ah, (25:17) al-Jumu'ah prayer is dhikr. (25:19) In one verse, in surah al-Jumu'ah itself, Allah subhanahu wa ta'ala says, (25:24) يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُوعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعِ (25:32) When it is called upon Jumu'ah, (25:35) then hurry, rush to the remembrance of Allah, (25:40) rush to the Jumu'ah prayer itself. (25:42) It is called here dhikr. (25:45) These are other terms used on a narrower level rather than on a larger scale. (25:53) Technically, in Islam when we talk about dhikr, (25:57) al-Qur'an al-Karim, the Prophet ﷺ, (26:00) it refers to the form of dhikr performed by the tongue. (26:07) And here we find al-Qur'an al-Karim, for example, (26:09) saying about the people of dhikr and the practice of dhikr, (26:13) the following, (26:15) يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا (26:19) وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا (26:23) هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَمَلَائِكَتُهُ لِيُخْرِجَكُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ (26:30) وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا (26:33) O ye who believe, (26:37) do dhikr of Allah a lot. (26:39) اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا (26:42) A lot. (26:44) The scholars of tafsir say there is no one single command in the Qur'an Kareem (26:50) we are ordered to perform of it a lot except dhikr. (26:56) Not prayer, not fasting, not anything else comes with this specific condition. (27:04) A lot. (27:05) يَا أَيُّهَا الَّذِينَ آمَنُوا (27:07) O ye who believe, (27:09) اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا (27:12) اذْكُرُوا, make mention of Allah, a lot of mention, dhikrًا كَثِيرًا (27:18) وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا (27:21) And glorify Him in the morning and at noon time. (27:27) هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ (27:29) He is the one who sends down His mercy upon you. (27:32) Salah here from Allah subhanahu wa ta'ala means mercy from Him. (27:37) وَمَلَائِكَتُهُ (27:38) And His angels making prayer for you. (27:43) هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَمَلَائِكَتُهُ (27:45) لِيُخْرِجَكُم مِّنَ الظُّلُومَاتِ إِلَى النُّورِ (27:48) To get you out of darknesses to the light. (27:54) لِيُخْرِجَكُم مِّنَ الظُّلُومَاتِ إِلَى النُّورِ (27:56) وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا (27:59) And He is indeed merciful to the believers. (28:03) See the description of the believers. (28:07) الَّذِينَ آمَنُوا (28:08) Those who believe. (28:10) This covers the area of believing, confession, (28:17) of accepting everything coming from Allah subhanahu wa ta'ala. (28:21) And iman here means practice. (28:24) الْعَمَنُ بِالْأَرْكَانِ (28:25) Believing in your heart. (28:27) تَصْدِيقُوا بِالْجَنَانِ (28:29) And the utterances of the statements. (28:32) أَشْهَدُ أَن لَا إِلَٰهَ إِلَّا اللَّهُ (28:33) وَأَشْهَدُ أَن مُحَمَّدًا رَسُولُ اللَّهُ (28:36) قَوْلٌ بِاللِّسَانِ (28:37) وَعَمَنُوا بِالْأَرْكَانِ (28:39) And practices. (28:40) الَّذِينَ آمَنُوا (28:41) Then as a result of this iman, (28:44) they do dhikr. (28:45) They are with their Lord all the time. (28:48) وَتَطْمَئِنُوا قُلُوبُهُم بِذِكْرِ اللَّهِ (28:51) Their hearts get tranquil. (28:53) This tranquility which is missed in these societies. (28:59) Have you seen people, (29:00) when you mention to them (29:02) the issue of God or believing in God, (29:05) that they shiver in fear? (29:09) Sometimes in fear of the speaker (29:12) because they think that you're imposing on them (29:15) a non-desirable subject. (29:18) Sometimes in fear of their rejection. (29:21) These unbelievers, (29:23) they are never sure. (29:24) They are always unsure. (29:27) Even when they deny, (29:28) at the highest level of the denial of the existence of God, (29:32) inside and deep, (29:33) they shake. (29:35) They can never be on the path of truth. (29:40) Mention God to them (29:41) and see what they would do. (29:44) Those people who deny the existence of God (29:48) or try to run away from Him (29:51) in rejection sometimes (29:53) or in arrogance sometimes (29:56) or sometimes in craziness (29:58) believing that they are greater, (30:00) they've got everything, (30:01) self-sufficiency sometimes, (30:02) they don't need God in their lives. (30:04) Deep in their hearts, (30:06) when God's names are mentioned in front of them, (30:11) then they must put the question, (30:14) what am I doing? (30:15) Who I am? (30:17) What's my relationship to God? (30:19) Does God exist or not? (30:21) They are never sure of what's going on in their lives. (30:26) No matter how good they plan (30:28) or how long ahead of their lives they plan (30:32) their own affairs and future, (30:35) they can always get things all of a sudden. (30:39) It is Imam Jafar al-Sadiq, I believe, (30:42) if I remember well, (30:44) who refuted once one of these atheists. (30:49) He asked him, (30:50) have you ever sailed on sea? (30:55) The atheist said, yes. (30:58) Were there winds and storms? (31:02) Yes, there were many. (31:04) Once, have you ever feared drowning in water? (31:10) Yes, it happened. (31:12) The atheist answering, (31:15) have you ever had hopes in surviving? (31:20) Yes, I had. (31:21) The atheist answering, (31:24) in whom did you have hopes? (31:27) In whom did you have hopes to survive? (31:31) This one, this power, (31:33) in whom, in whose, (31:36) you had hopes to survive, (31:39) is God. (31:40) We call it God because Allah told us in his revelation, (31:44) his name is Allah. (31:46) This tranquility, (31:47) which we can feel, (31:49) always, (31:50) you get, (31:51) now in psychology, (31:53) they tell you, you get angry. (31:55) They tell you, take a deep breath. (31:58) Breathe deeply, (32:02) and say, I am calm. (32:07) Right? To relax. (32:08) This is what they tell you in psychology now. (32:11) Well, instead of that nonsense, I would say, (32:15) well, it's a good reminder, (32:17) but we say, (32:18) la ilaha illallah, (32:23) la hawla wa la quwwata illa billah, (32:28) hasbuna allahu wa ni'ma alwakeel. (32:32) These are statements from the book of Allah, (32:35) or from the hadith of Rasulullah, (32:36) sallallahu alayhi wasallam. (32:38) In a sound hadith, (32:40) by Abu Dawud and al-Tirmidhi and Ibn Majah, (32:42) the Prophet, sallallahu alayhi wa sallam, says, (32:48) la ilaha illallah, (32:49) the best of what I and Prophets before me ever said, (32:52) is la ilaha illallah. (32:55) In another statement, (32:57) according to Abu Musa al-Ashari, (32:58) in Sahih al-Imam al-Bukhari, (33:00) Sahih al-Imam Muslim, (33:01) and other books of hadith, (33:03) the Prophet, sallallahu alayhi wasallam, says, (33:10) shouldn't I tell you of a treasure (33:13) that has been given to me, (33:15) sent down to me, (33:17) from underneath the throne? (33:19) It is la hawla wa la quwwata illa billah. (33:23) In Al-Qur'an al-Karim, we read, (33:24) حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ (33:27) الَّذِينَ قَالَ لَهُمُ النَّاسُ (33:29) إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ (33:32) فَخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا (33:34) وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ (33:38) فَانقَلَبُوا بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ (33:41) لَمْ يَمْسَسْهُمْ سُوءٌ (33:43) وَاتَّبَعُوا رِضْوَانَ اللَّهُ (33:45) Look at these beautiful statements. (33:48) We don't need modern psychology (33:50) in order to calm us down (33:53) at any moment of trouble. (33:57) In any sort of tribulation, (34:00) there is an answer. (34:02) There is a statement. (34:04) There is a form of dhikr (34:06) we can exit to (34:09) and we'll find a remedy. (34:10) And that is the power of dhikr. (34:13) If we want to go on and on (34:16) to analyze what we can get from dhikr, (34:20) we'll see that there is a notion (34:23) of benefits and fruits. (34:26) In the power of dhikr, (34:28) we can fight the shaitan. (34:31) With the power of dhikr, (34:33) we can expel the spirits (34:36) or the satans or the jinn (34:39) or the demons or the devils (34:41) or whatever you call it. (34:43) With the power of dhikr, (34:45) with one simple statement, (34:48) you enter your home saying, (34:52) بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (34:54) shaitan gets out. (34:57) You enter your home (34:58) without saying any form of dhikr, (35:01) shaitan gets in with you (35:04) and tells his companions, (35:05) we've got a place to stay. (35:09) These are not my words, (35:10) the words of Rasulallah ﷺ. (35:12) He tells us, (35:14) we don't see it, (35:15) we don't feel it, (35:16) but it is there. (35:19) Shaitan may take forms (35:20) sometimes of human beings. (35:24) In one beautiful instance, (35:26) Abu Hurairah was the keeper (35:29) of the public funds (35:31) in the mosque of the Prophet ﷺ (35:35) overnight. (35:37) Money was brought from Bahrain at that time (35:39) and it's zakam money. (35:42) So the Prophet ﷺ (35:45) commissioned Abu Hurairah (35:46) to guard the public funds. (35:50) It was the shaitan (35:51) who came in the form of a human being (35:54) in order to steal from the money. (35:59) So human beings usually are veiled (36:03) from the eyes of the jinn (36:07) and we can't see them. (36:09) But there is this interaction, (36:11) you can call it, (36:13) or getting away from them (36:15) for the believers (36:16) in various ways. (36:19) Unknown to us, (36:20) unseen to us, (36:21) but our deen is built (36:23) on believing in the unseen. (36:26) From the beginning of Surah Al-Baqarah, (36:28) before we talk about prayers, (36:30) Allah ﷻ tells us, (36:33) Alif Laam Meem (36:35) ذلك الكتاب لا ريب فيه هدى للمتقين (36:40) الذين يؤمنون بالغيب (36:43) Alif Laam Meem (36:47) That is the book (36:50) in which there is no doubt, (36:52) which is guidance for the righteous. (36:57) Then if someone asks, (36:58) who are these righteous? (37:00) This is what we call in the Arabic language, (37:02) Atf Bayan. (37:03) It is called, (37:04) what comes in answer (37:06) to a supposed question (37:08) deleted for purposes of brevity (37:11) and eloquence in Al-Qur'an Al-Kareem. (37:14) Alif Laam Meem (37:15) ذلك الكتاب لا ريب فيه هدى للمتقين (37:18) Those righteous people are the ones (37:20) الذين يؤمنون بالغيب ويقيمون الصلاة (37:24) Those who believe in the unseen (37:26) and then establish prayer, it says. (37:29) Believing in the unseen (37:33) don't be driven by the power of reason. (37:39) Reason is an instrument for us (37:41) in order to understand (37:44) what is in front of us (37:46) but not in order to analyze (37:49) what is not in front of us. (37:52) Knowledge is of two types, (37:53) accessible and inaccessible. (37:57) Reason is used to analyze and understand (38:00) the accessible knowledge. (38:03) The inaccessible knowledge (38:06) by our senses, for example, (38:08) eyesight or hearing or whatever, (38:11) we can't reach it. (38:13) We have to believe in it. (38:15) And this is one important principle of our deen. (38:19) Reason can never come above texts. (38:23) There are many miracles we cannot understand. (38:27) And there are texts in the words of (38:29) the Prophet ﷺ. (38:32) We have not come to discover their realities (38:35) but we know that he tells the truth ﷺ. (38:39) When something is related from him (38:41) and it is sound through sound narrations, (38:43) we need to believe in it. (38:45) The Prophet ﷺ tells us (38:48) when the muezzin, (38:50) and muezzin is an English word, (38:52) not an Arabic word, (38:53) originally Arabic word, (38:55) but since we are here in the UK, (38:56) I should remind you to open Oxford, (38:58) the Oxford English Dictionary, (39:00) and you will be shocked to find (39:02) that many Arabic words are there (39:05) and they are English words (39:07) and we are translating them. (39:10) And they were inserted, (39:11) they came into the English Dictionary (39:15) a hundred years and over a hundred years ago (39:18) when the British occupied India. (39:20) They used in their daily words, (39:24) in their daily lives, (39:25) many Arabic words. (39:26) The word hakim is in the English Dictionary, (39:28) for example. (39:29) The word qadi is in the English Dictionary. (39:33) We translate it as a judge. (39:34) We use judge instead of qadi. (39:36) It is English there. (39:37) Although they don't use it often, (39:39) but I think we should use these words (39:42) in our daily conversations as Muslims. (39:44) Muezzin, they call it muezzin. (39:47) So when the muezzin calls for a prayer, (39:51) the Prophet ﷺ tells us, (39:53) Shaytan runs away passing winds. (39:58) This means in fear of dhikr of Allah (40:02) subhanahu wa ta'ala, (40:03) being scared away from dhikr of Allah (40:07) subhanahu wa ta'ala declared in public. (40:10) Moreover, when we change our clothes (40:16) in our rooms, in our homes, (40:19) how can we make sure there are no jinn around, (40:22) there are no satans around? (40:25) Believing jinn would not be around (40:27) because they follow the instructions of the sharia. (40:32) They won't be around. (40:33) They won't have curious eyes for Muslims. (40:37) However, there are unbelieving jinn. (40:41) These are satans manipulated by Iblis (40:46) in order to do waswasa for human beings (40:49) or sometimes in order to possess human beings (40:52) or cause them some harm. (40:54) How can we get out of their curious eyes, (40:59) especially when we change? (41:01) For example, the Prophet ﷺ says, (41:04) حِجَابُ مَا بَيْنَكُمْ وَبَيْنَ أَعْيُنِ الْجِنِّ (41:08) بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (41:10) In one instance, (41:11) أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ (41:13) The veil between you and the curious eyes of the jinn (41:19) is بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (41:21) You say بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (41:23) You change, (41:24) then no curious eyes will be looking at you amongst the jinn. (41:29) Although it is part of the adab in Islam (41:32) to go to the smallest room (41:35) and change not in a big room (41:37) or when you sit and recite Qur'an, (41:39) not in the same room where you pray and recite Qur'an. (41:43) Because there would be angels there (41:45) when you recite Qur'an and pray in the same place. (41:49) So often, that place would be frequented (41:52) and sometimes inhabited by angels, (41:56) as like the mosques. (41:58) Haven't you been in old mosques, (42:00) century old mosques in the Islamic world? (42:04) And haven't you seen the barakah there, the light there? (42:07) It is because they have been for centuries frequented by angels (42:11) and people are praying there continually for centuries. (42:15) So when a place is devoted for prayer and dhikr, (42:18) there will be some barakah in it (42:19) and the barakah and the light comes from the presence of the angels (42:24) because with them comes down the rahmah from Allah subhanahu wa ta'ala. (42:27) As the Prophet ﷺ described places of dhikr as pieces of gardens. (42:35) إِذَا مَرَرْتُمْ بِرِيَادِي الْجَنَّةِ فَارْتَعُوا (42:38) قَالُوا وَمَا رِيَادُ الْجَنَّةِ يَا رَسُولَ اللَّهِ (42:42) قَالَ حِلَقُوا الذِّكْرِ (42:43) When you pass by pieces of Jannah or gardens of Edens, (42:53) take a rest there, take a break there. (42:55) They said, what are these gardens of Edens? (42:59) The hadith is on the authority of Imam Malik in al-Muwatta. (43:03) The Prophet ﷺ answers circles of dhikr. (43:09) In another hadith, the Prophet ﷺ says, (43:12) no people would come together. (43:13) مَجْتَمَعَ قَوْمٌ فِي بَيْتٍ مِّن بُيُوتِ اللَّهِ (43:17) يَذْكُرُونَ اللَّهَ تَعَالَى (43:19) No people come together in a house of Allah, (43:21) making mention of Allah subhanahu wa ta'ala, (43:23) but that angels would come down on them, (43:26) and mercy would cover them, (43:29) and tranquility would be on them. (43:31) إِلَّا نَزَلَتْ عَلَيْهِمُ الْمَلَائِكَةُ (43:35) وَغَشِيَتْهُمُ الرَّحْمَةُ (43:36) وَذَكَرَهُمُ اللَّهُ تَعَالَى فِي مَنْ عِنْدَهِ (43:38) And Allah will make mention of them up amongst the angels, (43:43) as the Prophet ﷺ says in this hadith. (43:47) In a beautiful statement narrated in al-Bukhari and Muslim, (43:50) to see the fruits of dhikr. (43:52) The fruits of dhikr are so many, (43:55) and I'm taking here a certain point, (43:57) the power of dhikr on your life. (44:03) Because people want some concrete benefits. (44:07) How can I benefit from dhikr when I do dhikr? (44:11) There are so many benefits of dhikr (44:14) in expiating your sins, (44:17) erasing your sins, (44:18) in giving you countless rewards. (44:23) If you don't do much charity or pray at night, (44:27) or do dhikr during the day, (44:29) because Rasulullah ﷺ says in one hadith, (44:32) anyone who does 100 tasbih every day, (44:35) Allah subhanahu wa ta'ala will write up for him (44:38) one thousand rewards. (44:41) One thousand rewards every day. (44:44) And this is a sound hadith, a sound narration. (44:47) If you want plants in al-jannah, (44:51) it is subhanallah, for example, (44:52) to have plants in al-jannah. (44:54) We have so many good news (44:58) about the benefits of dhikr in the akhira, (45:02) or in al-jannah, (45:03) or in getting you more rewards, (45:05) or in getting closer to Allah subhanahu wa ta'ala, (45:09) or in Allah making mention of you, (45:11) as Allah subhanahu wa ta'ala says in the Quran, (45:13) فَاذْكُرُونِي أَذْكُرْكُمْ (45:14) Make mention of me so that I make mention of you. (45:17) But I would like here to highlight, (45:19) this is what I wanted in this lecture, (45:21) to highlight the benefits we get of (45:23) remembering Allah subhanahu wa ta'ala in our life. (45:27) The benefits, the impact of dhikr, (45:29) the power of dhikr on your life. (45:33) How it drives your life on the right direction. (45:38) Taking all instructions, (45:40) or taking light from these words of Allah subhanahu wa ta'ala. (45:45) When we get angry, what do we do? (45:52) Immediately we are commanded to do dhikr of Allah subhanahu wa ta'ala. (45:57) When we get a calamity, (45:59) we are immediately commanded to do dhikr of Allah subhanahu wa ta'ala. (46:03) When we receive good news of success, (46:07) passing your exams, (46:09) or winning in your business, (46:10) or something, (46:11) immediately we are ordered to do dhikr of Allah subhanahu wa ta'ala. (46:16) Whether it is alhamdulillah, (46:18) whether it is subhanallah, (46:19) whether it is Allahumma salli ala sayyidina muhammadin wa ala alihi wa sahbihi wa salim, (46:24) whether it is la hawla wa la quwwata illa billah, (46:26) whether it is hasbuna allahu wa ni'ma alwakeel, (46:29) or inna lillahi wa inna ilayhi raji'oon, (46:32) or astaghfirullah, (46:33) or la ilaha illallah, (46:35) or allahu akbar. (46:36) All these forms of dhikr are laid in front of us to handle every situation in our life. (46:44) So that our response is based on our relationship to Allah subhanahu wa ta'ala. (46:49) Turning to Him, (46:51) getting the best remedy, (46:52) or the best solution for every sudden event in our life. (46:56) I hope brothers and sisters, (46:58) that I have given you some, (47:00) and I'm saying some, (47:02) I would like to say very little, (47:04) of what to taste when we talk about dhikr and its impact on people's lives. (47:12) And believe me, (47:13) with the power of dhikr, (47:15) you can move mountains around you. (47:19) This is what my father used to tell me, (47:20) rahimahu allahu ta'ala. (47:22) He used to say to me, (47:23) with your subha, (47:24) when you sit and do dhikr, (47:26) you can move mountains in front of you. (47:29) Because dhikr is the strongest form of dua. (47:33) Instead of saying, (47:35) ya Allah give me, (47:39) you're saying ya Allah, (47:40) ya Allah, (47:40) ya Allah, (47:41) and letting Him give you what He chooses for you. (47:45) And what He chooses for you is better than what you choose for yourself. (47:50) Be sure that when you leave it to Allah subhanahu wa ta'ala, (47:53) Allah will give you more. (47:54) There's a hadith on that meaning, (47:56) which usually people say it is a weak hadith, (47:59) it's a strong hadith, (48:00) written in Imam al-Tirmidhi's jami'a, (48:02) called the sunan sometimes. (48:04) Al-jami'a of Imam al-Tirmidhi, (48:06) on the authority of Abu Huraira radiyallahu ta'ala. (48:08) The Prophet sallallahu alayhi wa sallam says, (48:10) in a divine statement, (48:12) hadith Qudsi, (48:13) Allah subhanahu wa ta'ala says, (48:15) man shagalahul qur'anu wa dhikri ya'm mas'alati, (48:19) a'taytuhu afdala ma u'tis sa'ileen. (48:22) Anyone who busies himself with the qur'an, (48:25) recitation of the qur'an, (48:26) which is the highest form of dhikr. (48:29) Anyone who busies himself with the recitation of the qur'an, (48:33) and invoking my name, (48:35) or making dhikr of me, (48:37) I will give him more than what I give people who ask. (48:42) This is why with the power of dhikr, (48:45) you're turning to be in a way or another, (48:48) difficult to put it in English, (48:49) to be a friend of Allah subhanahu wa ta'ala. (48:52) Coming closer to him. (48:54) Because in a beautiful statement, (48:56) a divine statement, (48:57) Allah subhanahu wa ta'ala says, (48:58) man dhakarani fee nafsihi dhakartuhu fee nafsi, (49:01) anyone who makes mention of me within himself, (49:05) I make mention of him within myself. (49:08) wa man dhakarani fee mala'in, (49:10) anyone who makes mention of me within a group, (49:13) I make mention of him with a group that is better than them, (49:18) the angels. (49:19) wa man takarraba ilayya shibran takarrabtu ilayhi dhira'an, (49:23) wa man takarraba ilayya dhira'an takarrabtu ilayhi ba'an, (49:26) wa man ja'ani yamshi ateytuhu harwalatan, (49:29) these are examples of your speed of coming to Allah subhanahu wa ta'ala. (49:33) You come in a certain speed to Allah subhanahu wa ta'ala, (49:36) the mercy of Allah come to you in a higher speed. (49:41) Examples given here, (49:42) you come closer, (49:43) one arm length, (49:44) Allah subhanahu wa ta'ala comes closer to you more and more. (49:47) It is the power of dhikr. (49:49) I hope that we can go out of this room today, (49:53) imagining the impact of dhikr, (49:55) remembering Allah subhanahu wa ta'ala, (49:57) and trying to pick up a form of dhikr you like. (50:01) I'm not going to give you a certain form, (50:03) because there are so many forms of dhikr. (50:05) You love the Prophet salallahu alayhi wa sallam, (50:07) make prayers upon him. (50:08) You love tasbih, (50:10) make subhanallah throughout the day. (50:12) You love la ilaha illallah, (50:13) repeat la ilaha illallah. (50:15) Every form of dhikr has a certain impact on your being, (50:19) on your heart, (50:20) strengthening your iman, (50:21) getting your relationship with Allah subhanahu wa ta'ala stronger, (50:24) directing you to prayer, (50:26) and solving all problems in your life. (50:30) At least, if not outwardly, (50:32) giving you the good belief in Allah subhanahu wa ta'ala (50:37) to accept everything happening to you. (50:39) And this is the difference between a believer and an unbeliever. (50:42) I don't mean here that a believer is safe from calamities, (50:45) but a believer has the ability to handle or cope with every challenge coming to them. (50:54) Assalamu alaikum Sheikh. (50:56) Is it okay to make dhikr without wudu, without being in a state of wudu? (51:00) Yes, it is okay. (51:01) It is permissible to make dhikr without a state of wudu. (51:06) It is okay to recite Quran from your memory without a state of wudu. (51:12) Wudu, ablution, is a condition for touching Al-Quran Al-Karim. (51:17) Though it is more adab, (51:20) more recommended to have the highest level of purification during performing any ibadah, (51:27) including dhikr. (51:28) However, we might come into situations in the streets, for example, (51:33) where going out of your home or out of the mosque or at work, (51:37) where your wudu is broken and you can't renew it immediately, (51:40) you can still do dhikr and continue. (51:43) Can we have some good advice for memorizing the Quran? (51:48) The best advice for memorizing Al-Quran Al-Karim is to have a teacher, (51:53) where you can meet the teacher every day and he'll supervise your memorization. (52:01) Here, one page or two pages or three pages, a certain schedule, set a schedule for you, (52:07) and then they'll advise you. (52:09) However, if you're asking about some spiritual advice on strengthening the memory (52:15) to keep Al-Quran Al-Karim up in our minds, (52:20) I believe the best thing is to get less worries and distractions of the mind. (52:27) I mean here focusing on the subject. (52:31) Whatever you're doing, if you're not focusing on it, you're not going to succeed in it, (52:35) even if it is business, a business enterprise, a project. (52:39) So you need less distractions. (52:41) It is easier for a person who is doing nothing but memorization of the Quran, (52:47) who is supported by his parents, to do it. (52:49) This is why people do it in early ages without much troubles. (52:53) But to be at work and pursuing a degree and then getting some housework for you (53:00) or having children and then trying to memorize Al-Quran, (53:03) to fit this within everything, you need to have a very rigid timetable (53:10) and separation that your mind is grown up and you can mature (53:19) and you can separate between all these subjects without having influence. (53:23) Most of the forgetfulness comes from busy-mindedness with other types of the dunya. (53:28) Question. We'll take the brother over there inshallah. (53:32) You mentioned the good things about the remembrance of Allah. (53:37) I'd like you to explain to us what is the opposite. (53:41) For example, if I can remember, there's a hadith of the Prophet ﷺ (53:45) which says, (53:53) It's like hayyul mayyid. (53:55) Can you explain that to us please? (53:57) The example of a person who does dhikr and a person who doesn't do dhikr (54:04) is the example of a living person and a dead person. (54:10) This hadith is in Sahih al-Bukhari. (54:13) In another variant in Sahih al-Imam Muslim, the Prophet ﷺ says, (54:20) The example of the house in which Quran is recited and the house in which Quran is not recited (54:26) is the example of a dead house and a living house. (54:33) In Al-Qur'an al-Karim, we have many of these warnings. (54:36) The brother is asking about the consequences of not doing dhikr. (54:41) For example, this is a subject for another talk, but let me just hint to it since you asked. (54:46) Allah says, (54:56) Anyone who closes his eyes in front of dhikr, anyone that is to say who doesn't do dhikr, (55:02) we will prepare for him a shaytan to be with him as a companion. (55:08) In another warning from Al-Qur'an al-Karim, Allah says, (55:14) They forgot Allah. Allah forgot them. (55:19) That is to say, from his mercy. Allah doesn't forget. (55:22) It's just his mercy doesn't come onto them. (55:27) They forgot Allah. Allah made them forget themselves. (55:33) And so on. (55:34) So we have many warnings and news about the consequences of not doing dhikr. (55:40) Rather than describing this, I prefer to give you the remedies or the fruits of doing. (55:47) Believing that with your rationale, you can just deduce the outcomes. (55:52) And I believe observing this society is just enough for us to see the impact of not doing dhikr. (56:00) We've got a written question here, I think from a sister. (56:02) As a doctor who regularly hears and sees sad news every day, and I have a soft heart, (56:09) how can I protect myself? (56:14) It is not an easy job. (56:16) You need to calm yourself first to be able to calm your patients. (56:25) And this is a very difficult job. (56:29) You need to read a lot of texts. (56:32) Al-Qur'an al-Karim, of course, is the top, but you need some clarifications on how to handle such situations. (56:40) You need to have a heart full of certitude with Allah, rather than a heart that is touched and affected. (56:52) This is what people say even about sheikhs. (56:56) Some people hear a piece of news and they cry and collapse, either in joy or in fear. (57:02) For example, in joy when hearing the news of Jannah, or in fear when hearing the news of fire. (57:08) They say sheikhs should be trained not to collapse in front of people when they go through some verses. (57:14) Otherwise, some verses we recite, or some hadiths we recite, really if we want to just be ourselves and reflect upon them, (57:24) some pieces of news you would shout, your heart would be torn apart because of the fear from fire, (57:33) or in hopes of getting what Allah swt promised. (57:38) However, you need to train yourself to absorb. (57:42) To absorb so that people do not notice, and you will be able to shine even on others. (57:48) And this is what a doctor, your job is not less than a job of a sheikh who is guiding people, (57:52) or of someone who is trying to help others, being himself or herself in tragedy, or in calamity, or in such situations. (58:04) It's not easy. (58:06) I remember my father, may Allah have mercy on him, lost a baby. (58:09) I was a little baby at the time, but students of my father told me he lost a baby. (58:15) My father, may Allah have mercy on him, had four babies dying between the age of one month and two years. (58:20) So once in the morning, he had a darus, he had a lecture in his home. (58:25) Over 20 students. (58:26) It happened, he returned from mosque after fajr prayer, leading prayer in the Umayyad mosque, (58:32) and received the news, my mother told him that the baby is dead. (58:38) So he covered, he took the baby, put the baby in the guest room, covered the baby, (58:45) continued his lecture for two hours, without telling the students. (58:51) Normal lecture, normal darus. (58:54) After he finished the darus, it was 10 o'clock or something like that in the morning, (58:58) he told the students, I lost my baby, if you could help me, if you would like to help with the funeral, we're going to bury him. (59:05) So it takes a lot of energy to absorb, and then give the same level of giving or instructions, (59:15) or handling of situations, especially with people who come to you if you are a psychiatrist. (59:21) May Allah help you, inshallah. (59:23) A lot of dhikr will help you a lot, of course, inshallah. (59:26) Is there any value in silent dhikr, in dhikr of the heart, not by moving the tongue? (59:30) Of course, there is some value. (59:33) There is some value of dhikr, because if we take the linguistic meaning of dhikr, dhikr is opposite of ghafla. (59:40) I said the technical meaning of dhikr, terminology is utterances. (59:45) But linguistically speaking, dhikr is opposite of ghafla. (59:49) This is why in English, sometimes translated as remembrance, sometimes as invocation. (59:53) People who translate dhikr as remembrance, they include dhikr of silence, reflection of the mind, and movement of the heart. (1:00:03) When we translate this as invocation, we mean here the forms of utterances. (1:00:09) Both are dhikr. (1:00:11) What is the best short durood or salawat on the Prophet, peace be upon him, to read? (1:00:17) Is the Prophet, peace be upon him, okay? (1:00:21) What is the best? (1:00:24) I cannot say what is the best. (1:00:26) I would say the best form is the form the Prophet, peace be upon him, ordered us to repeat in the prayer itself. (1:00:36) This is the best for the prayer. (1:00:38) Outside the prayer, there are various forms. (1:00:42) And by saying which is the best, there are forms narrated from Sayyiduna Ali, from Sayyidina Fatima, from Ibn Abbas, from Ibn Mas'ud. (1:00:49) The sahaba themselves chose their own forms of durood sharif prayers upon the Prophet, peace be upon him. (1:00:56) It's always recommended when we say prayers upon the Prophet, peace be upon him, to include al-al in the prayer. (1:01:04) It is always recommended to do so. (1:01:06) And in the shafi'i madhhab, the prayer would be missing an integral part of it if al-al, al-al of Sayyidina Muhammad's prayers upon the family is not included. (1:01:19) When we repeat our speeches usually, sallallahu alayhi wa alihi wa sallam or sallallahu alayhi wa sallam is enough. (1:01:26) So take one day at a time. (1:01:30) Never give up, no giving in. (1:01:32) I just wanted to touch on something that you mentioned towards the end of your lecture. (1:01:37) Basically, you said that we shouldn't, instead of continuously asking, give me, give me, that we should just be happy. (1:01:46) Could you just expand on that, please? (1:01:49) Well, I didn't mean just be happy and don't ask. (1:01:52) I was just telling you that when you do dhikr, you should know that you're going to be given what you're not asking for. (1:02:00) But in other than moments of dhikr, you can ask what Allah subhanahu wa ta'ala, ask Allah what you want. (1:02:07) You see the point here. (1:02:08) But when you're doing dhikr, you're not going to be deprived. (1:02:13) Let me tell you, a person opening his hand, asking, and another person doing dhikr, they will be given, both of them. (1:02:21) When he's asking for something, he might be given that thing specifically or something different. (1:02:26) The person who is not asking will be given rizq, more barakah, protection, everything from Allah subhanahu wa ta'ala. (1:02:34) However, dua is ibadah, as we read in several hadiths of the Prophet salallahu alayhi wa sallam. (1:02:38) And we do not marginalize the role of dua in our lives. (1:02:42) To the second issue, it is a psychological issue. (1:02:46) A lot of people insist on getting something. (1:02:50) Allah did not decree on them to get that thing. (1:02:54) They live in agony for 20 years asking for something. (1:02:59) Let me give you an example of someone who is married, a couple married. (1:03:04) Allah didn't decree that they get children. (1:03:08) So, they are year after another making dua. (1:03:12) Now, to make dua is okay, there's no harm. (1:03:14) But after a while, a number of years, 5, 6, 7, 8 years, I don't know how many years, (1:03:23) sometimes people, rather than getting happy with what Allah subhanahu wa ta'ala decreed for them, (1:03:28) they get angry with Allah. (1:03:30) So, their dua is anger. (1:03:32) Oh Allah, why are you not giving me? You have given this person, not me. (1:03:36) Here, I think you need much acceptance, happiness, contentment with what Allah subhanahu wa ta'ala decreed for you, (1:03:45) or what he has given you. (1:03:47) Because, although it may appear to you that Allah hasn't given you children in that case, (1:03:52) or another example, money, or beauty, or a high job, or a high income, whatever it is, (1:03:58) Allah has given you something different. (1:03:59) Now, this different thing might be clear in front of your eyes, might not be clear in front of your eyes. (1:04:06) It might be hidden until the end of time, or until the other life. (1:04:11) As Allah subhanahu wa ta'ala says to the Prophet himself, salallahu alayhi wa sallam, (1:04:14) وَلَا الْآخِرَةُ خَيْرٌ لَكَ مِنَ الْاُوْلَةِ (1:04:17) The hereafter is better for you than the first, than this life. (1:04:21) And I believe, in a beautiful hadith, the Prophet, salallahu alayhi wa sallam, (1:04:24) tells us about a person who doesn't see. (1:04:27) The Prophet says, if Allah subhanahu wa ta'ala takes the eyes of a person, (1:04:34) Allah will not compensate him but with Al-Jannah, nothing more than Al-Jannah, on the Day of Judgment. (1:04:40) So see here, reward, you're missing something, but you're getting much more, but you don't see it. (1:04:46) So I meant here, not insist on one thing when you see that this insistence becomes an obstacle in your life. (1:04:55) Accept what Allah has given you and turn to something else. (1:04:58) This is why the adab of dua, for example, is to make general dua for all good. (1:05:05) That Allah protects you from all evil, Allah gives you all good, Allah gives you all happiness of this life, (1:05:12) then specifically, Allah will give you what is good for you. (1:05:17) Sometimes you ask, I want to travel to that country, (1:05:19) Allah make my trip to that country available or easy or so and so and so, (1:05:25) and you work for it as in the Arab world, people wish to come to the UK or the USA or Canada, (1:05:30) all young people, especially when we travel here, they ask us to arrange for them visas or arrange for them invitations. (1:05:36) Most young people now wish to live in the West, unfortunately. (1:05:39) They think that this is easy for them. (1:05:42) Sometimes I know people, they make dua, they want to migrate to America, for example, (1:05:46) with all of what's happening now, still young people want to migrate to America. (1:05:50) And they don't understand that it is a catastrophe for them rather than it is a bounty. (1:05:54) It's not a bounty from Allah subhanahu wa ta'ala. (1:05:56) They live in agony, their dua is not answered. (1:05:59) It is for their good that their dua is not answered. (1:06:02) I hope that's enough, inshallah. (1:06:07) Please, can you advise the best way of using Allah's 99 names? (1:06:11) Should we recite them all daily or focus on one in particular? (1:06:16) And I'll add to that, can you also give some advice regarding the Ism Al-A'adham, Allah's greatest name? (1:06:24) The second question is about Al-Ism Al-A'adham, the greatest name, (1:06:28) which the Prophet subhanahu wa ta'ala did not specify. (1:06:33) He hinted for and did not specify. (1:06:36) Opinions of scholars differed on which is the greatest name. (1:06:42) The greatest name has a quality. (1:06:45) When you make dua, using it, the dua is answered. (1:06:49) Some of them said it is Ya Dhul-Jalali wal-Ikram. (1:06:53) And Imam An-Nawawi's opinion, Ya Hayyu Ya Qayyum. (1:06:57) Some other scholars said, every name is a great name if you have the conditions, (1:07:03) if you fulfill the conditions of dua. (1:07:06) Humility before Allah subhanahu wa ta'ala, performing your obligations, (1:07:10) following the sunnah of Rasulallah and so on. (1:07:14) This is for the first question. (1:07:15) As for the second question, of course you don't need any permission or ijazah for doing any dhikr of the sunnah. (1:07:23) To say subhanallah or hasbunallah wa ni'mal wakil or la hawla wa la quwwata illa billahi al-aliyyi al-azim (1:07:29) or la ilaha illallah wahdahu la sharika lah lahul mulku wa lahul hamd wa huwa ala kulli shay'in qadeer (1:07:35) or any of these forms of dhikr, you don't need ijazah of any scholar. (1:07:39) Because there is ijazah from the Prophet sallallahu alayhi wa sallam in forms of encouragement. (1:07:44) The same for al-asma'ul husna, the 99 names. (1:07:47) Allah orders us in the Qur'an al-karim, (1:07:49) walillahi al-asma'ul husna fadda'uhu biha. (1:07:52) So ask him by them. (1:07:56) How important is it to have a spiritual teacher for pursuing dhikr successfully? (1:08:02) Although you've answered the last bit, but how important is it to have a spiritual teacher? (1:08:07) In seeking any type of knowledge, we need mentors, teachers, guides, consultants, (1:08:15) people who are more learned, people who are more trained. (1:08:19) Call them whatever you like. (1:08:21) In any profession, in any types of knowledge, in any domain of science, (1:08:27) you need to have someone who has authority, (1:08:30) someone who did sail through this ocean of knowledge before you, (1:08:35) someone who went through the books, and who has authority to teach or train, right? (1:08:41) We all understand this in every field. (1:08:43) Now in the field of our ibadah, when it comes to fiqh, (1:08:48) we need someone to teach us the pillars of salah, siyam, hajj, and various rulings. (1:08:55) Now who is going to tell me whether I have riya' or not? (1:08:59) Riya' is a hidden type of shirk, associating other gods with Allah subhanahu wa ta'ala, (1:09:05) intending for our works other than Allah. (1:09:08) Who is going to give me the best cure for envy? (1:09:12) I have envy, for example, and I suffer from it. (1:09:16) People come to us telling us, (1:09:18) who is going to give me the best remedy for this? (1:09:20) It doesn't work with fiqh, it doesn't work with medicine or hadith, or scholars of Quran. (1:09:25) There were some areas at some time which every scholar took a specialty. (1:09:32) And this is from the second century of hijrah, (1:09:34) from as early as al-Imam al-Hassan al-Basri, (1:09:37) Abdullah ibn al-Mubarak, Dawood al-Ta'ib, Sufyan al-Thawri, (1:09:42) and Imam al-Junaid came later, and they took specialty. (1:09:45) These great figures were specialists in the area of purification of the heart, (1:09:52) or guiding people. (1:09:54) Abu Hanifa al-Shafi'i was special in fiqh, (1:09:59) al-Bukhari and Muslim special on hadith, (1:10:02) Sibawayh for example, al-Asma'i, Nahwa and Lugha, etc. (1:10:07) So this is why you need someone. (1:10:09) Now you call him a sheikh, call him a sheikh. (1:10:11) You don't want to call him a sheikh, you don't call him a sheikh. (1:10:14) However, you need someone who is more learned than you (1:10:18) in order to tell you which course of action to take (1:10:22) and what is more important in your life to focus on (1:10:25) in your ibadah, in your heart, and in your behavior. (1:10:33) How do you forgive someone who constantly hurts you? (1:10:36) And how do you clean your heart so you no longer feel anger towards that person? (1:10:41) Is there any dua or dhikr that you could read? (1:10:46) Let's start with the work of the heart and the mind. (1:10:49) When someone hurts you, does you wrong, inflicts on you a lot of harm, (1:10:58) in order to forgive them, it is not easy. (1:11:01) But you need to turn to Allah and remember your own faults (1:11:06) and your own position before Allah that you are seeking the forgiveness of Allah. (1:11:12) How would you expect Allah to forgive you if you do not forgive people? (1:11:18) You should also remember how many people you wronged and hurt throughout your lives (1:11:25) and that you wish that they forgave you. (1:11:28) Now how would you wish Allah subhanahu wa ta'ala guide them to forgive you (1:11:33) if you do not start yourself forgiving others? (1:11:38) Step by step, you'll see the bounties of Allah subhanahu wa ta'ala upon you. (1:11:42) It's like having the pain and at the same time the joy. (1:11:49) Often when we get in a state of joy, we don't feel the pain, we forget about it. (1:11:56) And here you need to see the bounties from Allah subhanahu wa ta'ala (1:11:59) that make you overjoyed to the point that you forget all hurt or tribulations (1:12:07) or anything coming from people around you. (1:12:10) This is one step. (1:12:11) Second step, also any people hurting us, they are doing us wrong and they are upsetting us (1:12:20) and these are tribulations. (1:12:22) You won't believe the level of tribulations described in the hadith of the Prophet sallallahu alayhi wa sallam. (1:12:28) In one instance, the lamp of the Prophet sallallahu alayhi wa sallam, an oil lamp, went off. (1:12:35) The Prophet sallallahu alayhi wa sallam said, (1:12:37) Inna lillahi wa inna ilayhi raji'oon. (1:12:41) It's like a musiba. (1:12:42) So the sahaba were alerted, is this a calamity? (1:12:47) He said, anything that hurts a believer is a calamity. (1:12:50) In another hadith, you say, (1:12:53) Inna lillahi wa inna ilayhi raji'oon. (1:12:55) When the laces of your shoes, for example, are cut off or loose, (1:13:01) then you say, or your shoes are no longer usable, (1:13:05) you say, Inna lillahi wa inna ilayhi raji'oon. (1:13:09) It's a calamity. (1:13:10) So when people hurt you, it is a calamity. (1:13:13) Rather than facing it as a calamity, face the other side of it. (1:13:18) See the sweetness of it. (1:13:19) Allah, instead of punishing you on the day of judgment, Allah is giving the punishment in this life. (1:13:26) This tribulation is taking all your sins away, expiating and erasing your sins. (1:13:32) This tribulation is getting you closer to Allah subhanahu wa ta'ala, (1:13:36) is helping you coming to Him. (1:13:40) Sometimes we forget about Allah. (1:13:42) We remember Allah only when people do us wrong, (1:13:45) then we open our hands to Allah subhanahu wa ta'ala to protect us from them. (1:13:50) So these are good practices. (1:13:52) It's a state of the mind, rather than repeating things. (1:13:56) Of course, dua and dhikr will help. (1:13:57) Any form of dua and dhikr will help you. (1:14:00) Inna lillahi wa inna ilayhi raji'oon is the best form to say in such cases. (1:14:04) We belong to Allah and to Him is our return. (1:14:08) So whatever He does to us, there is no harm. (1:14:11) Sometimes a person slanders you, and you get angry at that. (1:14:16) The salaf radiallahu ta'ala anhum, when someone slanders them, they would go to reflect on themselves. (1:14:21) What wrong did I do with Allah subhanahu wa ta'ala that He sent me someone to remind me to turn to Him? (1:14:27) That is your attitude. (1:14:28) Patient ones always win. (1:14:35) Victory is with those who never let go of peace.