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Adaab of Dhikr (Etiquettes of Remembrance of Allah)

1. Etiquettes before the Dhikr

a) Make sure your food consumption is HALAL.


b) Be in a state of Wudhu.
c) Put good smell on ones clothes and the place of Dhikr.
d) Sit in a room with no or less un-natural lighting.
e) Sit in a clean place as done in SALAH, this is a MUST.
f) Make sure of total silence in surroundings and clear the mind.
g) Put your hands on your thighs facing the Qibla.

2. Etiquettes during the Dhikr

a) Sincere repentance to Allah (Subhanahu Wa Ta'ala)


b) Close the eyes, stop registering other pictures and give an opportunity for the heart to
register.
c) Imagine that your Shaykh is in front watching you whilst you are doing the Dhikr (Tassawar-
e-Shaykh).
d) Start the Dhikr and abide by the Etiquettes and believe that Inshallah Anwaar (Nur) & Asraar
(Secrets) will come.
e) Realise that Anwar / Asraar that Allah (Subhanahu Wa Ta'ala) gives one, is through ones
Shaykh, through Rasoolullah (Sallalahu Alayhi Wa Alihi Wassalam) to the divine presence of
Allah (Subhanahu Wa Ta'ala)
f) Maintain Sincerity and concentration during the Dhikr, what is said on the tongue MUST
come from the heart.
g) Empty your heart of everything but Allah (Subhanahu Wa Ta'ala), obtaining the effects of the
Wird.
h) Purify the heart of everything, any hatred / problems, all little things that will stand as a
barrier.

3. Etiquettes after the Dhikr

a) Remain in total silence mentally and physically for 3 minutes after your Wird.
b) Await results, one may experience different feelings.
c) Remain within ones boundaries, continue persistence.
d) Wird without Adaab is ineffective.
What is Tassawur?

Tasawwur of the Shaykh is a common Sufi practice. It has its origins in some of the narrations
such as the narration of Imagining the Siraat Al-Mustaqim, or the narration of Haritha where he
states I am worshiping Him as if I see the Arsh of Allah, and Jannah and Naar in front of
me.(as per Kanz Al-Ummal, Tabarani, and Muj'ma Azawa'ed by Ibn Hajar). Such action was
commended as helpful.

In Tasawuf, there is an emphasis to elevate the soul beyond the physical boundaries and
imagining the Shaykh is helpful in such elevation. Once the Murid reaches a level of
understanding the Hadith that is authentic in Sahih Muslim that says: “The souls that know
each other are around each other", eventually they will be able to feel such presence
Insha’Allah, as their souls should be together.

The point is to transition to the world of metaphysics (souls) rather than being jailed to the
physical material. That is also the reason for the Awraad with etiquettes, etc...

At the time of the Prophet sallalahu alayhi wa aalihi wa sallam the Sahaba were overwhelmed
by his Nur and gravitated by His spirituality and presence.

Some methods were innovated afterwards to try to achieve high spirituality, and such paved
pathways were demonstrated by the Sufi Masters, and transferred to us from them.

It is just like the Science of "Nahu" or grammar. The Prophet, sallalahu alayhi wa aalihi wa
sallam did not teach it, nor was it known at his time. Yet, the need to recite the Qur'an and
understand it correctly necessitated the innovation of such a science, which all scholars must
know prior to learning Tafsir.

Non-Sufi's usually do not agree with this, as to them there is not sufficient evidence. They
usually have a hostile position against Sufi's to start with.

However, the point here is that while it is not Fard, yet the Shuyukh for over a 1000 years have
practiced it, and it proven helpful, and it is a path well travelled and well documented.

In Tasawuf, unlike Tawhid, there are no tangible evidence for many things, as most of Tasawuf
deals with spirituality and souls. Things that are not explicitly and comprehensively spoken
about in the Book and Sunnah.

The Awliya of Allah, who travelled the path, came back with such knowledge, to lead people to
Allah Ta'ala.