Hamzah Wald Maqbul – Riyd alSlihn Dhikr for Sleep and Du 07162023
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Chapter regarding what a person should say, meaning
the vicar the the form formula of vicar
that they should repeat,
at the time of sleep when you're when
you're going to sleep.
And Allah, most high, he says in his
book,
in the
end of
that, indeed in the creation
of the heavens and the earth and the
alternation
of night and day are signs for the
people of wisdom.
Those who
remember
Allah
standing
and sitting
and, on their sides.
And they ponder deeply over the creation of
the heavens and the earth. And they say,
oh, our Lord, you didn't create this in
vain.
So save us from the, torment of the
fire.
This ayah, or these last couple of ayat
of Surah Al Imran,
other than being a very beautiful
description of man's place within
the creation,
the physical creation,
of the universe.
They give a good rule,
which is what
is that
the people of God,
they remember Allah
in all states
while standing and while sitting and while laying
down.
This,
is an important,
cue because
we have in our religion
a type of formality when it comes to
the muskaf itself.
We have a type of formality when it
comes to the hadith of the prophet sallallahu
alaihi wa sallam, which is good.
It's
from
reverence,
it's
from
in such a way, whoever
venerates
and magnifies
the emblems of Allah,
that this is a sign that they fear
Allah in their hearts.
So you should be careful how you touch
the mus'af. You should not put it on
the floor. You should not point your feet
toward it. You can do all these things.
You know, these are not bogus things.
These are not the of Desi people.
You know, you shouldn't stretch your feet out
toward the.
These are not the
people. Arabs used to also be careful about
these things at one time and he as
well.
And I remember one one of the
I met from Pakistan in
several years past.
A lighthearted fellow who was traumatized by seeing
how many people sit in the masjid with
their feet facing the, which is probably gonna
get you murdered in Pakistan.
He said that I was thinking of a
new,
a new
a new, had you know, a new definition
to put in in the the books of.
Obviously, they're not politically
correct people. You know? So we knew how
to put in the books of it that,
like, you know, the definition of Qibla is
where the Arab's feet are pointing.
Right? But I told them, I still got
I stood stood up I stood up for
you guys. I said I said, don't judge
them. I go,
their
weren't like this.
The that
I met, they're not they weren't
like this. And one condemnation of other people
brings, like, 30 back on to
me,
because there's so many of the sunnah of
the prophet that we know that when times
become difficult, then we abandon them because we
feel sorry for ourselves even though that's the
time that the sunnah,
benefits you the most, but you just don't
think about it at the time, whatever
makes a fool out of you.
But that reverence is
important, and it is part of deen, and
it is what the companions
whom used to do and what's Aslaf used
to do. That veneration is Mansus alayhi in
the book of Allah Ta'ala, and it is
in the amal of the salaf salih. May
Allah subhanahu wa ta'ala raise their
rank. And they're the ones that we, you
know, when we say that we venerate the
Arabs, they're the the Arabs that we're talking
about that we venerate.
We're, you know, we're not talking about
whatever.
Amir Diab and Nawaz Zolby or whatever. And
then, like, I'm stuck in, like, some, like,
20 years ago of Arab pop music. There's
probably some other weirdos now. But at any
rate, or
and or whatever, those are not those are
not what we're who we talk about. When
we say we're when we talk about the
Arab, we're not we're not talking about that.
That's not that's is not what what what
is,
being being,
talked about right now.
But that's one concept.
It should be detangled from another concept that
people have a hard time separating it from,
which is what that a person should remember
in all of their
states.
Which means what? Sometime in your life, you're
not gonna have.
Sometime in your life, you're gonna have to
stretch your legs out in some direction.
Sometime in your life, you're not gonna have
a shirt on your back. Sometime in your
life, you're, you know, you're gonna have you're
gonna be in a state that's not physically
clean or maybe even spiritually clean. May Allah
protect us all.
Even then, though, no the this imam and
the dhikr of Allah, they never separate from
from from a believer.
And that's, I think, something that people
have maybe messed up.
One reason because we have this, bifurcation between
secular and and and religious, which is not
there at all. Everything belongs to Allah We
don't say, like, the Christians say, render unto
Caesar, what is Caesar's, and what unto God's,
what is God's, and what unto Caesar, what
is Caesar's. All of it belongs to Allah
And if god gave Caesar a right, then
we'll render his right. And if Allah didn't
give him a right, then he can come
take it from us if he wants it.
You know? But, but that's that's we have
a different completely different concept of all of
that. So, obviously, if someone does something, they
said haram, ate something haram, did something haram,
looked at something this and so all sorts
of haram stuff to do. If someone did
some some of it or all of it,
and then they are afraid in a moment,
What are they gonna do? They make with
Allah
Your Allah doesn't change whether you're a good
person or a bad person. It's everybody. If
you exist, Allah is the rub, and that's
it. That's your relationship with him.
And so there is,
you know, that that
because facing the makes it more efficacious, or
because being on makes it more efficacious or
because comporting in a particular way makes your
remembrance of Allah more efficacious, it doesn't mean
that you ever leave the remembrance of Allah
Rather,
like is narrated about Sayidina Musa, alayhis salam,
that he
asked
Allah
that that that are you distant that I
should cry out to you?
Or are you near so that I should,
speak softly when I when I entreat
you. And Allah said that I'm the the
companion,
I'm the companion of the one who remembers
me,
and I'm with my slave whenever his two
lips move with my remembrance.
And so,
this is what this tells us. It's the
nasa of the Quran itself. Right? It's not
like Sufi Dawl.
It's the nasa of the Quran itself. Right?
The point is, is that in every single
how a person should be remembering Allah
And one of the beautiful gifts of of
of this wording as well
is that,
that
because it's,
in the nass of the Quran,
It also has a dialogue with the recitation
of the Quran as well. And this is
one theory that I have about why people
don't remember the Quran.
It's because
if you just wait until you're sitting I'm
talking to you. If you wait till you're
just sitting in Daras and facing the pibla
and wearing a white robe in class in
to recite your sabaq,
you're never gonna be able to remember it.
You have to be reciting the Quran while
walking to school, while walking back, while going
doing groceries, while exercising, while you have to
do all of it at all of these
different times. Otherwise, you're not gonna get through
any of it. And so a person you
know, just because it's not perfect, that perfect,
I'm wearing white and facing a certain way
and in the masjid and in this and
at the desk a certain way and all
of that. Just because everything is not perfect,
if you wait for things to be perfect
in order to recite the Quran, you're not
gonna remember it. If you wait for things
to become perfect in order to make vicker,
you're not gonna ever make it. And if
you don't put in the quota, it's not
going to it's not gonna
work. When a person has a wird, right,
a wird is an amount
of the remembrance of Allah that they do
in the day, which can take the form
of a number of rakaat, a number of
times saying, repeating different formula, an amount of
time making,
dua, an amount of Quran that they recite,
etcetera, etcetera.
That that word becomes certified
in the,
in the in the higher realm,
that the angels wait for it and they
process it into how the world works at
some point because it receives jazit from Allah
that it's accepted.
You have to say it. If you know,
is it better to do it perfect? Yeah.
Absolutely. Always.
But this is part of the test that
Allah
is gonna make make sometimes that are gonna
be perfect and sometimes that are gonna be
very imperfect.
You have to just keep going through a
power through it. You have to keep moving.
You have to keep doing your best. If
you miss one day, then you make it
up the next day. If you know in
advance, you're gonna travel or whatever, say it
from beforehand. You know, it's not like the
salah. Right? Salah, you can't pray before it
comes in or whatever. Right? Or, like, you
can't pray Zohar before it comes in to
save the discussion of joining prayers. But, you
know, but, like, with your because they're not
connected to
a a a 50 hook of a would
you?
You can say them ahead of time if
you need to in order to, like, get
through your your your things, but you gotta
you gotta do it. You gotta you gotta
push it through.
And so that's a general thing with this
that's a general idea with this with these
these, these verses.
But then in particular,
in particular, the Imam Noi, the reason he
brought it up is that it has to
do with
a person zikr,
that it makes mention of it, that this
is actually a thing. So then he'll bring
some hadith
about the zikr of the Rasul, sallallahu alaihi
wa sallam, at in particular at the time
of of
that they narrated the Messenger of Allah
that said that when Nabi
would take his,
to take to his
bed, he would say,
by your name, oh
Allah, do I live and by your name
do I die?
The idea that there's life and death and
also
being awake is
the, you know, metaphorically,
life being referred to here as well, and
sleep is metaphorically death being referred to here,
as well on top of the actual life
and actual death.
The messenger of Allah Sallallahu
Alaihi wa sallam who narrates that
that he said to him and to his
wife,
And the backstory is what? Is that both
of them were laborers.
That's how they made their living. They made
a honest living.
They were not YouTube influencers,
but they actually did work. Say the Fatima
used to crush grain for people,
and, said,
he used to carry water and,
also some of what he earned was from
his share as a warrior, Jihad,
but it's hard work.
At any rate, so they asked if any
slave comes to the exchequer, if they could
be given someone to help them around with
their tours because it's not a large family.
It's just 2 of them alone,
and then their children and things like that.
And so the Rasul
gave them this word
to help them. He didn't give them a
slave. He gave them
zikr.
So, this is, you know, at least colloquially
amongst Desi people, this is known as Tasbih
Fatimi for that reason.
And, then afterward, we'll see who says it
and who doesn't, and we'll see who follows
the
and who
just makes noise.
But, he says he said, Nali who narrates
it, the
messenger said to him, and to say
the
that when you take to your beds,
and you're about to, rest. Then say Takbeer
33 times and Tasbih 33 times and and
Alhamdulillah 33 times. And in the narration, it's
mentioned that the Tasbeeh 34 times, and in
the narration, it's mentioned Takbir 34 times. The
point is you go around a 100, 1
third
with 1 third with
and, 1 third with.
And if you wish to, you can end
at 99 or at a100.
Easy way of doing this, just keep the
dust bead, like, on your bed on your
top of your pillow. That way, you don't
forget and just grab it at that time.
It's a reminder. You don't even have to
use the the the sip high if you
don't want to. If you said this is
just Moli Hamza is selling his wares, and
so he's trying to promote his business or
whatever. I guess you can leave a note
to yourself or whatever if you want to.
I sell the best in all of Chicago,
but I tell people there's no guarantee that
you're gonna have any with Allah to Allah
if you buy this.
That has to do with your. You can
have with it or without it, it, but
it does look pretty, doesn't it? And I'm
all sold out. So I'm
a I look like less than an hour
gone.
Yeah. It's because of good stuff, and
I sell it cheap. So the point is
you don't need any of that. It's good
because it reminds you from time to time,
though. In that sense, it's a good thing
in my opinion.
And there are some people who will tell
you that it's, like, the most evil thing
ever. Okay? I don't have time to argue
with them. It's okay if you don't like
it. Don't use it. It's fine. I'm not
the dhikr is what's important. Right?
The,
Abu Hurair
who narrates at the messenger of Allah sallallahu
alaihi wasallam said, when one of you takes
to their place of sleep
and they, at that time, let them loosen
their lower garment,
and that person at that time, at that
moment of, like, rest,
they don't know
they don't know what's, you know, what's gonna
what's gonna happen with them
or what's,
around them or what's you know, like, they're
in a moment of vulnerability is the point.
At that time, let a person say,
by your name, my lord,
I laid my side down,
and,
by you shall I raise it.
If you
should take my soul,
then have mercy on it. And if you
shall if you shall should have returned it
to me, then,
guard it,
in the way that you guard your righteous
Guarded or protected
by that means that you protect your righteous
slaves.
Narrates that the messenger of Allah sallallahu alaihi
wa sallam
when he took to his bed to sleep,
he blew on his two hands,
reading
and then threw it right over his body.
So there, see the the hadith the Dua
on the last hadith? Do you remember it?
No. Right? But
you know. Right? You can read it on
your hands and then
wipe over your bright. That one, you know.
So you can practice that one, and then
you can go back to the
when
you have been doing that for some time
and then memorize the one you don't know.
Like, always everything is a work in progress,
the thing that's easy to do at first
like a exam.
You know, answer the easy questions first, and
then you can go back and work on
the hard ones later.
But in an in an in a different
narration, the prophet
said, when a person takes
to their,
their bed,
every night,
they put they should put their hands together
and then blow on them,
and
recite reciting,
and So here,
is added as well. And then a person
should,
wipe them, over whatever they're able to,
on their head and on their face and
in the
spitting on it. Without without spitting on it.
Said that the messenger of Allah sallallahu alaihi
wa sallam told me
or said to me,
when you come to your place
of sleep, your bed,
make sure to have made
wudu.
In particular, the wudu that you would make
before, salat.
And, then lay down on your right side.
The sunnah is to sleep on your right
side,
as much as you're able to to sleep
on your Right side. Right side
and say or on your back. Those are
the 2 preferred ways of sleeping.
And so then say, oh, Allah,
I have
rendered my, soul to you, and I have
turned my face to you.
And,
meaning I
you're you're the direction that that I'm facing,
not necessarily physically, but,
in terms of my concentration and my focus
is toward you.
And I
and I have
given my affair to you that you decide
for me. I no longer decide for myself.
You decide for me.
And I have
my back has
my my, I have my back has taken
refuge,
in you.
Out of awe,
from you and and
and desire from you.
And there's no refuge and there is no
salvation from you except for in you.
And I believe in your book that you
have sent down and in your Nabi
that you have sent. And then the messenger
of Allah
said, if you read these things, if you
die, you die in the fitra.
Here meaning what? You die in the deen.
Like, the way you were born, sinless, you
die you die in that that way. Obviously,
if you owe people money, you still gotta
pay them, and if you're a jerk to
someone, you have to say sorry and all
that other disclaimer. Right? But
in terms of your sins and deeds between
you and Allah, you're
you're forgiven
for those things, that you die in fitra.
And
interestingly, the note here is
and
then the word wording
of of Muslim is
But
here, it means that you're on the you
fitrah here here means deen, the aboriginal nature
that everybody was created on.
And so
and you do that. Why? Because this was
these were the last things that you said.
These were the last words that you said.
Rasulullah
wa
sallam,
that the prophet sallallahu alaihi wasallam, when he
would take to his,
his bed,
he would say, Alhamdulillah,
praise be to Allah, who fed us and
who gave us to drink and who sufficed
us and who gave us
a place to stay.
For how many are there that
they didn't receive,
what was sufficient for them,
nor did they, have a place to stay.
So this is the Nabi
remembering Allah and showing him,
his sugar.
It's narrated from him that the messenger of
Allah, sallallahu alaihi wa sallam,
when he would
rest,
he would lay his right hand,
under his
cheek. So he's if he's on his right
side, he would put his hand under his
cheek,
possibly also because it functions as a pillow
as well,
that he would lay his Mubarak right hand
under his cheek,
and,
he would say,
oh Allah,
guard me from your
torment,
on the day that you,
resurrect your slaves.
It's Hadith al Tirmidhi, and it's also narrated
by Abu Dawood.
And
his narration is from, say, the
and she said that he used to say
it 3 times.
So all of these different narrations are from
different people. Some of them are what the
prophet
told them to say, and some of them
are what the, prophet
used to
say himself.
And,
they're all they're all different. They're all different
narrations, and perhaps the prophet
didn't say every single one of them every
single
time. But,
a person would do well to remember these
things and say say them. And whoever cannot
remember and say all of them, they can
at least remember and say
some of them that they that they remember.
And so we then go on. That was
the
that finished here. Now it's a it's a
continuation. It's they're not unrelated.
It's the kitabu dawat,
the duas of the prophet
and the duas is the
It is the,
the the core of
worship,
and the reason for the is being worshiped
is what? It's because you recognize where things
are coming from. The point of is not
to tell Allah what you need. He already
knows what you need, but to recognize he's
the only one who can give it to
you. And
the the benefit for us is that the
more you ask,
the more you recognize Allah.
The more you ask, the more you have
of Allah and the more you ask, the
more Allah loves you. And the more you
ask, the more Allah
will give you.
And so these are all remembrances of Allah.
Many of them were duas as well.
And so we then continue,
into the Kitab
In Surat Ghafir, Allah Most High said, and
your Lord said, call upon me so that
I may answer you. The point of your,
calling on Allah so that he may answer
you.
How how do you how can you tell
that? Because the the the the shard
and the The is because Right? So you
can't tell
necessarily. But the
is here as
well.
Right?
Not
You call on me. The the if you
if you call upon me, I then I
will answer you.
And Allah said,
call upon your
lord in humility and fear.
Indeed, he does not, love transgressors.
And Allah most high said to the prophet
when
my slave asks when my slaves ask you
about me, tell them that I'm near
and that I answer the call of the
caller when he calls me.
So let them call call upon me and
let them believe in me so that they
may be guided.
And Allah, most high,
asked a question, and who is it that,
answers
the the person who is in dire necessity
and their moment of dire need when they
cry out to him?
And,
who is the one who removes from from
them the harm of evil?
Is there any god with, Allah
Noaman Ibnu Bashir radiAllahu who narrates that the
prophet
said that dua is worship.
It's a person might think it's not worship.
Why? Because I'm asking for something, and I
have the reason I'm doing this is because
I'm gonna receive it. And so the should
be put far from the mind that this
is not worship. Why? Because it's a recognition
that you're not gonna force Allah to give
you anything. The reason it's worship, it's a
recognition of,
that the only one who gives us Allah
to Allah. This is why dua is a
sign of marifa. It's not a sign of
of of of of just being a selfish
person.
But,
like, every good deed has a reward, and
so the reward of Dua is that whatever
you ask for, you'll get. You'll either get
it immediately in this world, or you'll, have
an equal quantum of, of harm,
worded off from you or you'll receive its
full measure on the day of judgment. But
you receive what whatever you ask for. And
the reason is what? It's the it's your
you're you're recognizing who Allah is.
And the fact that you get the what
you ask for is the reward for it.
It's not the reason you
ask.
Duas that were comprehensive,
and, would would
leave making du'a of,
other than that.
One of the reasons is that you can't
ask for everything in specific that you need
all the time. It's too much.
Another reason is that what instead of deciding
or litigating how it is that will give
you what's best. It's better to let him
decide because his choice for us
is better and more beloved to us than
our choice for ourselves.
Sadan Nas
narrates in a hadith that's both in Bukhari
and Muslim
that the
what at least from his observation,
that the majority of the dua of the
prophet sallallahu alaihi wasallam was to say, oh,
Allah, give us in this world something good
and give us something in the hereafter that's
good
and,
and and protect us from the torment of
the fire.
And in the narration of Muslim,
he adds
that,
when he wanted to make dua for something,
he would say this du'a and but mean
to ask for whatever it was. Right? So
if you wanna go to Jannah, right, say,
Allah give us give us something good in
the hereafter, and you'd intend Jannah. If you
wanted, for example, a new car, or
Allah give us something good in this world,
he would say those words but he would
intend from it that the good of this
world, meaning the intention of his car or
whatever. That he would use these comprehensive words
and then intend through
them intend through them whatever it is that
he,
wanted.
Salallahu alayhi wa
sallam.
Saidin Abdullah bin Musrudu alayhi wa sallam who
said that the prophet salallahu alayhi wa sallam
used to say, oh, Allah, indeed, I ask
you for guidance,
and for,
your fear.
And
and that you should,
give me,
transcendence or being aloof from sin,
and,
that you should suffice me. Give me what's
enough that I don't need anybody else.
It seems like there's a
typo here.
Yes.
Darukh Min Hashem,
who narrates at the
that, a man, when he would accept Islam,
the prophet
would teach him how to pray or have
him be taught how to pray, and then
he would command him to
make dua for these following things. He would
say, oh Allah, forgive
me and have mercy on me and guide
me
and,
spare me from tribulation
and give me provision.
And in another narration from Tariq
it said that he heard the prophet,
that a man came to him and
said,
oh, Messenger of Allah,
how should I how should I what should
I say when I call, and make dua
and ask from my lord for things? And
so he said,
say, oh, Allah, forgive me and have mercy
on me, and,
protect me from a bad state
and provide for me.
And the messenger of Allah
said that why? Because these these things, when
you ask for them, it
brings together gathers together all the good that
you need for,
this world and all the good that you
need for the hereafter.
He it's narrated from him, and it's part
of a longer hadith
in which,
he said that the messenger of
said that said that in
That the hearts of the children of Adam,
all of them are,
as if it was just one heart between
two fingers,
to the most merciful.
He's able to flip them however he wishes
to.
And then, it's mentioned that he said,
oh, Allah, the one who changes hearts,
change our hearts,
to be inclined toward
your obedience.
It's a hadith it's narrated from him that
the prophet
said, seek refuge in Allah from,
from a tribulation that completely pushes you to
your edge,
or from, ever
realizing,
the state of wretchedness
or from a bad death
or from being struck down by your enemies.
And Sufjan,
who is
the narrator, and I believe it's Sofiane ibn
Uyenah, but let me just
yeah. It's Sofiane ibn Uryaina,
the narrator.
He had some sort of doubt that maybe
I added something in here, that maybe one
of these 3 were actually part of the
hadith. So the reason they would confess these
things is because they wanted people to know
that so that they don't, you know, hold
them accountable for their shortcomings on the day
of judgment.
Although it seems somewhat innocuous, there's no harm
that's gonna come to a person if they
ask for more
dua than than, in one situation versus the
other, but, especially for something good. But they
just wanted to have they wanted to be,
responsible
with the trust that was given to them
with the words of the messenger, Allah sallallahu
alayhi wa sallallahu alayhi
wa sallam
Muslim.
He he narrates Abu Hurair
that the messenger of Allah sallallahu alaihi wa
sallam would say, oh, Allah, rectify for me
my deen that is the,
that is the,
here the word isma,
is the thing that I hold fast to,
with regards to my affair.
And rectify for me my
life of this world, my dunya that I
in which I have to make a living,
and rectify for me,
or I have to in which I have
to make a life, I should say, and
rectify for me my hereafter,
to which I have to return
and make my life for me,
an increase in every good, and make my
death for me,
a relief from every evil.
Right? If a person lives long and, like,
you know,
ends up, like, I don't know, doing something
like
Tony Blair type stuff or whatever, then the
longer your life is more evil than than
good.
So he says, just give me enough life
that I can do good in it. And
then when it's time when there's only bad
stuff left, then just take me away so
I can be relieved from it.
There's a great mercy in being alive. There's
a great mercy in in in dying, clocking
out as well when it's time. The person
shouldn't be afraid of it or resent it
at all.
Sin Ali Radiallahu Wa Salam who he said
that the messenger of Allah Sallallahu Wa Salam
said
that the mess that the messenger of Allah
Sallallahu Wa Salam said, say, oh, Allah,
guide me and make my,
make me firm.
And in a different narration,
oh, Allah, I ask you for guidance and,
that you should make me firm. He says,
that, give me tofik
to be able to to do the things
that I I I need to,
and that I should do them right.
And the the root meaning of sadaat is
to be steadfast
and, to
to prosecute your affair,
with deliberate deliberateness and in in correct measure.
And so that's what the prophet
would ask for.
Sayna Anas radiAllahu ta'ala Anhu inerits that the
messenger of Allah sallallahu alaihi wa sallam would
say,
oh Allah,
I seek refuge in you from from inability
and from laziness
and from cowardice
and from
old age that renders me unable
and from miserliness.
And I seek refuge in you
from the torment of the grave, and I
seek refuge in you,
from the,
from the,
punishment punishment or tribulation
of life and of death. And in a
in a narration also, he added that I
seek refuge in you from being,
bent over in debt
and being overwhelmed by other by other human
beings, being overwhelmed by people.