Dhikr in the heart

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

Yes, there is evidence for remembrance or Dhikr in the heart present in the Quran and Sunnah. Major Imams of Ahl al-Sunnah have praised the practice of making Dhikr without sound or silent Dhikr. 

Explanation

قَالَرَبِّاجْعَلْلِيآيَةًقَالَآيَتُكَأَلَّاتُكَلِّمَالنَّاسَثَلَاثَةَأَيَّامٍإِلَّارَمْزًاوَاذْكُرْرَبَّكَكَثِيرًاوَسَبِّحْبِالْعَشِيِّوَالْإِبْكَارِ

He said: My Lord! Grant me a sign. He said: Your sign is that you will not speak to people for three days except through gestures. Remember your Lord abundantly and glorify morning and evening. (Surah Ali Imran, 41)

We observe in the above verse of the Holy Quran that Allah (Most High) commands the blessed Prophet Zakariyah to make Dhikr despite preventing him from speech. Therefore, some scholars have considered it to be proof for Dhikr in the heart. Since, they assume Sayidina Zakariyah will not utter anything for three days. Thus, all Dhikr will be silent. 

Tafseer 

ثُمَّ قَالَ اللَّهُ تَعَالَى: وَاذْكُرْ رَبَّكَ كَثِيراً وَفِيهِ قَوْلَانِ أَحَدُهُمَا: أَنَّهُ تَعَالَى حَبَسَ لِسَانَهُ عَنْ أُمُورِ الدُّنْيَا إِلَّا رَمْزاً فَأَمَّا فِي الذِّكْرِ وَالتَّسْبِيحِ، فَقَدْ كَانَ لِسَانُهُ جَيِّدًا، وَكَانَ ذَلِكَ مِنَ الْمُعْجِزَاتِ الْبَاهِرَةِ وَالثَّانِي: إِنَّ الْمُرَادَ مِنْهُ الذِّكْرُ بِالْقَلْبِ وَذَلِكَ لِأَنَّ الْمُسْتَغْرِقِينَ فِي بِحَارِ مَعْرِفَةِ اللَّهِ تَعَالَى عَادَتُهُمْ فِي الْأَوَّلِ أَنْ يُوَاظِبُوا عَلَى الذِّكْرِ اللِّسَانِيِّ مُدَّةً فَإِذَا امْتَلَأَ الْقَلْبُ مِنْ نُورِ ذِكْرِ اللَّهِ سَكَتَ اللِّسَانُ وَبَقِيَ الذِّكْرُ فِي الْقَلْبِ. (مفاتيح الغيب)

Then Allah Almighty said: And remember your Lord abundantly. There are two interpretations of this. One is that He Most High restrained his tongue from worldly matters except by way gestures. As for remembrance and glorification, his tongue was fluent. And that was one of the clear miracles. The second meaning is that it refers to remembrance in the heart. Since those immersed in the oceans of the Marifah of Allah Most High are accustomed in the first instance to persist in verbal remembrance for a period. But when the heart is filled with the light of the remembrance of Allah, the tongue falls silent, and the remembrance remains in the heart. (Imam Fakhr al-Deen al-Razi 606H, Mafateeh al-Ghayb)

In the Nass (text) above, Imam Fakhr al-Deen al-Razi explains the command given to Sayidina Zakariyah (peace be upon him) referred to Dhikr in the heart. Therefore, it is correct to say that classical Sunni scholars recognised and praised the practice of silent Dhikr or Dhikr without sound. 

Hadith 

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: يَقُولُ اللَّهُ تَعَالَى: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي، وَأَنَا مَعَهُ إِذَا ذَكَرَنِي، فَإِنْ ذَكَرَنِي فِي نَفْسِهِ ذَكَرْتُهُ فِي نَفْسِي، وَإِنْ ذَكَرَنِي فِي مَلَإٍ ذَكَرْتُهُ فِي مَلَإٍ خَيْرٍ مِنْهُمْ

Abu Hurairah (May Allah be pleased with him) narrated that The Prophet ﷺ said, Allah the Exalted says: I am as my slave expects me to be. And I am with him when he remembers Me. If he remembers Me within himself, I will remember him Fi Nafsi. If he remembers Me in an assembly, I will remember him in an assembly better than it. (Sahih al-Bukhari, 7405)

The Hadith above praises Dhikr within. Which seems to be referring to Dhikr without sound. Therefore, it is another evidence to support the concept of Dhikr in the heart. In the following Nass Imam Ali al-Qari asserts this point when commenting on the Hadith. 

فَقَوْلُهُ (فِي نَفْسِهِ) ظَاهِرٌ أَنَّ الْمُرَادَ بِهِ الذِّكْرُ الْقَلْبِيُّ لِمُقَابَلَتِهِ بِالذِّكَرِ النَّفْسِيِّ، الَّذِي هُوَ مِنْ جُمْلَةِ الْكَلَامِ النَّفْسِيِّ، فَفِيهِ إِشَارَةٌ إِلَى بَيَانِ الْأَفْضَلِ مِنْ نَوْعَيِ الذِّكْرِ الْخَفِيِّ. (مرقاة المفاتيح شرح مشكاة المصابيح)

His statement: “Within himself ” apparently refers to remembrance in the heart. Since it is met with internal remembrance, which is a form of internal speech. This indicates a distinction between the two types of silent remembrance. (Imam Ali al-Qari 1014H, Mirqaat al-Mafatih Sharh Mishkat al-Masabeeh)

Weaker narrations 

The Hadith above is undoubtedly Sahih and supports the practice of silent Dhikr. There are a number of other Hadith narrations that prove the notion of Dhikr in the heart too. However, they are of disputed authenticity. Yet they are not considered baseless or fabricated. Therefore, they further bolster the existing authentic evidence. 

عَنْ سَعْدِ بْنِ مَالِكٍ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: خَيْرُالذِّكْرِالْخَفِيُّ،وَخَيْرُالرِّزْقِمَايَكْفِي

Sa`d bin Malik narrated that the Messenger of Allah ﷺ said: “The best remembrance is that which is concealed. And the best provision is that which is sufficient.” (Musnad Ahmad, 1447)

رَوَاهُ أَحْمَدُ، وَأَبُو يَعْلَى، وَفِيهِ مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ لَبِيبَةَ، وَقَدْ وَثَّقَهُ ابْنُ حِبَّانَ وَقَالَ: رَوَى عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، قُلْتُ: وَضَعَّفَهُ ابْنُ مَعِينٍ، وَبَقِيَّةُ رِجَالِهِمَا رِجَالُ الصَّحِيحِ. (مجمع الزوائد ومنبع الفوائد)

It was narrated by Ahmad and Abu Ya’la. In it (the chain) is Muhammad bin Abd al-Rahman bin Labibah. Ibn Hibban considered him trustworthy and said: He narrated from Sa’d ibn Abi Waqqas. I said: Ibn Ma’in considered him weak, and the rest of their narrators are narrators of the Sahih. (Imam Noorud-deen al-Haythami 807H, Majma’ al-Zawaid).

The above narration is of disputed authenticity. However, the following Mowquf narration is undoubtedly weak. Since it has an unknown narrator in the chain. Nevertheless, it is still useful to quote it, as weaker narrations can be used to further strengthen other narrations. 

حَدَّثَنَا أَبُو دَاوُدَ، عَنْ هِشَامٍ، عَنْ يَحْيَى، عَنْ رَجُلٍ، عَنْ عَائِشَةَ، قَالَتْ: الذِّكْرُ الْخَفِيُّ الَّذِي لَا يَكْتُبُهُ الْحَفَظَةُ يُضَاعَفُ عَلَى مَا سِوَاهُ مِنَ الذِّكْرِ سَبْعِينَ ضِعْفًا

Abu Dawud narrated to us from Hisham. Who narrated from Yahya, from a man, from (Sayidah) Aishah, who said: Concealed remembrance (Dhikr) that the guardian angels do not record is multiplied seventy times over other forms of remembrance. (Musanaf Ibn Abi Shahbah 29664, weak). 

Imams of Ahl al-Sunnah 

As well as the clear evidence from Quran and Sunnah to support the practice of Dhikr in the heart, we have statements from leading scholars of our Sunni tradition. In the following Nass, not only is the notion of silent Dhikr being accepted, but related secondary issues are being discussed too. 

قال وذكر بن جَرِيرٍ الطَّبَرِيُّ وَغَيْرُهُ اخْتِلَافَ السَّلَفِ فِي ذِكْرِ الْقَلْبِ وَاللِّسَانِ أَيُّهُمَا أَفْضَلُ قَالَ الْقَاضِي وَالْخِلَافُ عِنْدِي إِنَّمَا يُتَصَوَّرُ فِي مُجَرَّدِ ذِكْرِ الْقَلْبِ تَسْبِيحًا وَتَهْلِيلًا وَشِبْهَهُمَا وَعَلَيْهِ يَدُلُّ كَلَامُهُمْ لَا أَنَّهُمْ مُخْتَلِفُونَ فِي الذِّكْرِ الْخَفِيِّ الَّذِي ذَكَرْنَاهُ والا فذلك لا يقاربه ذكر اللسان فكيف يفاضله وانما الخلاف فى ذِكْرُ الْقَلْبِ بِالتَّسْبِيحِ الْمُجَرَّدِ وَنَحْوِهِ وَالْمُرَادُ بِذِكْرِ اللِّسَانِ مَعَ حُضُورِ الْقَلْبِ فَإِنْ كَانَ لَاهِيًا فَلَا وَاحْتَجَّ مَنْ رَجَّحَ ذِكْرَ الْقَلْبِ بِأَنَّ عمل السر أفضل ومن رجح ذكر اللِّسَانَ قَالَ لِأَنَّ الْعَمَلَ فِيهِ أَكْثَرُ فَإِنْ زَادَ بِاسْتِعْمَالِ اللِّسَانِ اقْتَضَى زِيَادَةَ أَجْرٍ قَالَ الْقَاضِي وَاخْتَلَفُوا هَلْ تَكْتُبُ الْمَلَائِكَةُ ذِكْرَ الْقَلْبِ فقيل تكتبه وَيَجْعَلُ اللَّهُ تَعَالَى لَهُمْ عَلَامَةً يَعْرِفُونَهُ بِهَا وقيل لا يكتبونه لأنه لايطلع عَلَيْهِ غَيْرُ اللَّهِ قُلْتُ الصَّحِيحُ أَنَّهُمْ يَكْتُبُونَهُ وَأَنَّ ذِكْرَ اللِّسَانِ مَعَ حُضُورِ الْقَلْبِ أَفْضَلُ مِنَ الْقَلْبِ وَحْدَهُ وَاَللَّهُ أَعْلَمُ. (المنهاج شرح صحيح مسلم بن الحجاج)

He said, and Ibn Jarir al-Tabari and others mentioned the difference of opinion among the predecessors (Salaf) regarding Dhikr of the heart and the tongue, which is better? Al-Qadi said: The difference, in my view, is only plausible regarding Dhikr of the heart when it is only glorification, testification, and the like, and their words indicate this. Not that they differ regarding the Dhikr of the heart that we mentioned. Otherwise, the remembrance of the tongue does not come close to it, so how can it be superior to it? Rather, the difference is in the remembrance of the heart with simple glorification and the like.

What is meant by Dhikr with the tongue is with the presence of the heart. If he is distracted, then no. And whoever gives preference to Dhikr with the heart argues that the secret deed is better. And whoever gives preference to Dhikr with the tongue says that the action is greater. So, if it increases by using the tongue, it necessitates an increase in reward.

Al-Qadi said: They differed on whether the angels record the Dhikr of the heart. It was said that they do record it. And Allah Almighty creates for them a sign by which they know it. It was also said that they do not record it. Since, no one but Allah knows it. 

I say: The correct view is that they do record it. And that Dhikr with the tongue and presence of heart is better than Dhikr with the heart alone. And Allah knows best. (Imam al-Nawawi 676H, al-Minhaj Sharh Sahih Muslim bin al-Hajjaj). 

Reflection & Dhikr 

It is important not to confuse Dhikr in the heart with reflection. The practices are distinct. Both are praiseworthy. However, it is fair to say there can be no dispute regarding reflection being encouraged in Islam. Since, it is repeatedly mentioned in the Holy Quran. As for silent Dhikr, people may dispute it if they have not been shown the evidence. 

قَالَ الْقَاضِي عِيَاضٌ رَحِمَهُ اللَّهُ وَذِكْرُ اللَّهِ تَعَالَى ضَرْبَانِ ذِكْرٌ بِالْقَلْبِ وَذِكْرٌ بِاللِّسَانِ وَذِكْرُ الْقَلْبِ نَوْعَانِ أَحَدُهُمَا وَهُوَ أَرْفَعُ الْأَذْكَارِ وَأَجَلُّهَا الْفِكْرُ فِي عَظَمَةِ اللَّهِ تَعَالَى وَجَلَالِهِ وَجَبَرُوتِهِ وَمَلَكُوتِهِ وَآيَاتِهِ فِي سمواته وَأَرْضِهِ وَمِنْهُ الْحَدِيثُ خَيْرُ الذِّكْرِ الْخَفِيُّ وَالْمُرَادُ بِهِ هَذَا وَالثَّانِي ذِكْرُهُ بِالْقَلْبِ عِنْدَ الْأَمْرِ وَالنَّهْيِ. (المنهاج شرح صحيح مسلم بن الحجاج)

Al-Qadi Iyad, may Allah have mercy on him, said: Dhikr of Allah (Most High) is of two kinds. Dhikr with the heart and Dhikr with the tongue. Dhikr with the heart is of two types. One of them, which is the highest and most sublime Dhikr, is reflecting about the greatness of Allah Almighty, His majesty, His might, His dominion, and His signs in His heavens and His earth. And regarding it is the Hadith, “The best Dhikr is that which is hidden.” And this is meant by it. The second is Dhikr in the heart regarding command and prohibition. (Imam al-Nawawi 676H, al-Minhaj Sharh Sahih Muslim bin al-Hajjaj). 

Conclusion 

There are many misconceptions regarding Dhikr. And some people misguide Muslims regarding it, by presenting things that have no basis in Sunnah. However, silent Dhikr is substantiated in the Holy Quran and Noble Sunnah. Therefore, it is absolutely fine for a Muslim to make Dhikr in the heart. 

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (05.12.25)