The Excellence Of The Remembrance Of Allah

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#1 [Permalink] Posted on 2nd December 2010 12:04

Excellence Of The Remembrance Of Allah

Allah, the Exalted, says:

"And the remembering (praising) of (you by) Allah (in front of the angels) is greater indeed [than your remembering (praising) of Allah in prayers]'' (29:45)

"Therefore remember Me (by praying, glorifying). I will remember you.'' (2:152)

"And remember your Rubb by your tongue and within yourself, humbly and with fear and without loudness in words, in the mornings and in the afternoons, and be not of those who are neglectful.'' (7:205)

"And remember Allah much, that you may be successful.'' (62:10)

"Verily, the Muslims (those who submit to Allah in Islam) men and women... (up to)... And the men and the women who remember Allah much with their hearts and tongues. Allah has prepared for them forgiveness and a great reward (i.e., Jannah).'' (33:35)

"O you who believe! Remember Allah with much remembrance. And glorify His Praises morning and afternoon [the early morning (Fajr) and `Asr prayers].'' (33:41,42)

Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "There are two statements that are light for the tongue to remember, heavy in the Scales and are dear to the Merciful: `Subhan-Allahi wa bihamdih, Subhan-Allahil-Azeem [Glory be to Allah and His is the praise, (and) Allah, the Greatest is free from imperfection)'.''
[Al-Bukhari and Muslim]

This Hadeeth affirms that man's actions carry weight. On the Day of Judgement, his actions will be cast into the Balance. At that time Allah will endow these actions with weight, or according to some scholars, those records which register man's actions will be weighed. When actions will be cast into the Balance, the formula mentioned in the Hadeeth, the utterance of which is very easy, will prove weighty. Every Muslim should make it a practice to repeat them frequently.

Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "The uttering of the words: "Subhan-Allah (Allah is free from imperfection), Al-hamdu lillah (all praise is due to Allah), La ilaha illallah (there is no true god except Allah) and Allahu Akbar (Allah is the Greatest)' is dearer to me than anything over which the sun rises.''
[Muslim]

This Hadeeth hightlights the fact that the formulas which mention the Praise and Glory of Allah, His Majesty and Oneness are liked by the Prophet (salallahu 'alayhi wa sallam more than anything in the world, because this is one of the virtues which will survive and will be rewarded, while the world and all that it has will perish.

Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "He who utters a hundred times in a day these words: `La ilaha illallahu, wahdahu la sharika lah, lahul-mulk wa lahul-hamd, wa Huwa `ala kulli sha'in Qadeer (there is no true god except Allah. He is One and He has no partner with Him; His is the sovereignty and His is the praise, and He is Omnipotent),' he will have a reward equivalent to that for emancipating ten slaves, a hundred good deeds will be recorded to his credit, hundred of his sins will be blotted out from his scroll, and he will be safeguarded against the devil on that day till the evening; and no one will exceed him in doing more excellent good deeds except someone who has recited these words more often than him. And he who utters: `Subhan-Allahi wa bihamdih (Allah is free from imperfection and His is the praise)' one hundred times a day, his sins will be obliterated even if they are equal to the extent of the foam of the ocean.''
[Al-Bukhari and Muslim]

Here sins mean minor sins and those which do not relate to the rights of people.

Abu Ayyub Al-Ansari (radiallahu anh) reported: The Prophet (salallahu 'alayhi wa sallam) said: "He who utters ten times: `La ilaha illallahu, wahdahu la sharika lah, lahulmulk wa lahulhamd, wa Huwa `ala kulli sha'in Qadeer (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent),' he will have a reward equal to that for freeing four slaves from the progeny of Prophet Isma'eel (alayhisallam).''
[Al-Bukhari and Muslim]

"Slaves from the progeny of Isma'eel'' is a simile for very precious slaves. That is, it has the same reward to which the emancipation of four very precious slaves is eligible.

Abu Dharr (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said to me, "Shall I tell you the expression that is most loved by Allah?'' It is `Subhan-Allahi wa bihamdih' (Allah is free from imperfection and His is the praise)'.''
[Muslim]

Abu Malik Al-Ash`ari (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Wudu' is half of Salat, and the expression: `Subhan-Allah (Allah is free from imperfection)' fills the Balance, and the expression: `Al-hamdu lillah (praise be to Allah)' fills the space between the heavens and the earth.''
[Muslim]

Sa`d bin Abu Waqqas (radiallahu anh) reported: A bedouin came to the Messenger of Allah (salallahu 'alayhi wa sallam) and said to him, "Teach me a few words to recite frequently.'' He (salallahu 'alayhi wa sallam) said, "Say: "La ilaha illallahu wahdahu la sharika lah; Allahu Akbar kabeeran, wal-hamdu lillahi katheeran, wa subhan-Allahi Rabbil-`alameen; wa la hawla wa la quwwata illa billahil-`Azeezil-Hakeem (there is no true god except Allah the One and He has no partner with Him; Allah is the Greatest and greatness is for Him. All praise is due to Him. Allah, the Rubb of the worlds is free from imperfection; there is no might and power but that of Allah, the All-Powerful and the All-Wise.)''' The bedouin said: "All of these for my Rubb (Lord). But what is for me?'' Thereupon he (Messenger of Allah (salallahu 'alayhi wa sallam)) said, "You should say: `Allahummaghfir lee, warhamnee, wahdeenee, warzuqnee (O Allah! Grant me pardon, have mercy upon me, direct me to righteousness and provide me subsistence)'.''
[Muslim]

Thauban (radiallahu anh) reported: Whenever the Messenger of Allah (salallahu 'alayhi wa sallam) concluded his prayer, he would beg forgiveness from Allah thrice and then would recite: "Allahumma Antas-Salam, wa minkas-salam, tabarakta ya Dhal-Jalali wal-Ikram (O Allah, You are the Grantor of security, and security comes from You. You are Blessing, O You Who have majesty and nobility)!'' (Imam) Al-Awza`i, one of the narrators of this Hadith, was asked: "How is forgiveness to be sought?'' He answered: "The Messenger of Allah (PBUH) used to say: `Astaghfirullah! Astaghfirullah! Astaghfirullah! (I beseech Allah for forgiveness, I beseech Allah for forgiveness, I beseech Allah for forgiveness)'.''
[Muslim]

Al-Mughirah bin Shu`bah (radiallahu anh) reported: Messenger of Allah (salallahu 'alayhi wa sallam) used to say at the conclusion of prayer: "La ilaha illallahu wahdahu la sharika lah, lahul-mulk, wa lahul-hamdu, wa Huwa `ala kulli shai'in Qadeer. Allahumma la mani`a lima a'tayta, wa la mu`tiya lima mana`ta, wa la yanfa`u dhal-jaddi, minkal-jaddu (there is no true god except Allah. He is One and He has no partner with Him, His is the sovereignty and His is the praise, and He is Omnipotent. O Allah! None can deny that which You bestow and none can bestow that which You hold back; and the greatness of the great will be of no avail to them against You).''
[Al-Bukhari and Muslim]

It has been reported that `Abdullah ibn Zubair (radiallahu anhuma) used to recite after Tasleem at the conclusion of every Salat (prayer): "La ilaha illallahu wahdahu la sharika lah, lahul-mulk, wa lahul-hamd, wa Huwa `ala kulli shai'in Qadeer. La hawla wa la quwwata illa billah. La ilaha illallahu, wa la na`budu illa iyyahu, Lahun-ni`matu, wa lahul-fadlu, wa lahuth-thana'ul-hasan. La ilaha ilallahu, mukhliseena, lahud-deena, wa lau karihal-kafiroon (there is no true god except Allah; He is One. To Him belongs the dominion and to Him is all praise, and He is Powerful over all things. There is no power and might except with (the help of) Allah. There is no God but Allah and we worship none except Him, to Him belongs the bounty and to Him belongs the grace, and to Him belongs all excellent praise; there is no deity but Allah. We reserve our devotion exclusively for Him though the disbelievers may detest it).'' Ibn Az-Zubair said: The Messenger of Allah (salallahu 'alayhi wa sallam) used to celebrate Allah's Greatness in those terms after every Salat (prayer).
[Muslim]

Abu Hurairah (radiallahu anh) reported: The poor Emigrants (Muhajireen) came to the Messenger of Allah (salallahu 'alayhi wa sallam) and said: "The wealthy have gone with the highest ranks and lasting bliss.'' He asked: "How is that?'' They replied: "They offer Salat (prayer) as we offer it; they observe fast as we do; (and as they are wealthy) they perform Hajj and `Umrah, and go for Jihad, and they spend in charity but we cannot, and they free the slaves but we are unable to do so.'' The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Shall I not teach you something with which you may overtake those who surpassed you and with which you will surpass those who will come after you? None will excel you unless he who does which you do.'' They said: "Yes, please do, O Messenger of Allah.'' He (salallahu 'alayhi wa sallam) said, "You should recite: Tasbeeh (Allah is free from imperfection - Subhan-Allah), Takbeer (Allah is Greatest - Allahu Akbar), Tahmeed (Praise be to Allah - Al-Hamdu-lillah) thirty-three times after each Salat.''
[Al-Bukhari and Muslim]

Abu Salih, the subnarrator of the Hadith said, when Abu Hurairah (radiallahu anh) was asked about the manner of reciting Tasbeeh, Tahmeed and Takbeer, he said, "Recite: "Subhan-Allah, wal-hamdulillah, wallahu Akbar', till all are recited thirty-three times.

The elaboration made by Abu Salih apparently seems to indicate that all the three words should be recited in combination while other religious scholars have shown preference for reciting them separately. The purpose is, however, attained in either way. There does arise one question here: Should one recite each of these words thirty-three times or in all for thirty-three times? The wording of the Hadeeth does not make this clear. Other Ahadeeth, make it clear that each of these words is to be recited for thirty-three times. This is how their aggregate will come to ninety-nine. The Hadith that follows makes this point clear.

Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "He who recites after every prayer: Subhan-Allah (Allah is free from imperfection) thirty-three times; Al-hamdu lillah (praise be to Allah) thirty-three times; Allahu Akbar (Allah is Greatest) thirty-three times; and completes the hundred with: La ilaha illallahu, wahdahu la sharika lah, lahul-mulk wa lahul-hamd, wa Huwa `ala kulli shai'in Qadeer (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as large as the foam on the surface of the sea.''
[Muslim]

Ka`b bin `Ujrah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "There are some words, the reciters of which will never be disappointed. These are: Tasbeeh [saying `Subhan-Allah' (Allah is free from imperfection)], thirty-three times, Tahmeed [saying `Al-hamdu lillah' (praise be to Allah)] thirty-three times and Takbeer [saying `Allahu Akbar' (Allah is Greatest)] thirty-four times; and these should be recited after the conclusion of every prescribed prayer.''
[Muslim]

This Hadeeth says that the words "Allahu Akbar'' should be recited thirty-four times.

Sa`d bin Abu Waqqas (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) used to seek (Allah's) protection after prayers in these words: "Alla-humma inni a`udhu bika minal-jubni wal-bukhl, wa a`udhu bika min an uradda ila ardhalil-`umur, wa a`udhu bika min fitnatid-dunya, wa a`udhu bika min fitnatil-qabr (O Allah, I seek refuge with You from cowardice, miserliness and from being sent back to a feeble age; and, seek refuge with You from the trials of this life and those of the grave).''
[Al-Bukhari]

Mu`adh (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) took hold of my hand and said, "O Mu`adh! By Allah I love you, so I advise you to never forget to recite after every prayer: "Allahumma a`inni ala dhikrika, wa shukrika, wa husni `ibadatika (O Allah, help me remember You, to be grateful to You, and to worship You in an excellent manner).''
[Abu Dawud]

This Hadeeth stresses the fact that one should seek the Help of Allah for His remembrance, thanksgiving and worship, because one cannot do anything without His Help and Support. It also shows the superiority of Mu`adh (radiallahu anh) and the Prophet's (salallahu 'alayhi wa sallam) love for him.

Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "When anyone of you has done his Tashahhud during Salat (prayer), he should seek refuge in Allah against four things and say: "Allahumma inni a`udhu bika min `adhabi jahannam, wa min `adhabil-qabr, wa min fitnatil-mahya wal-mamat, wa min sharri fitnatil-masihid-dajjal (O Allah! I seek refuge in You from the torment of Hell, from the torment of the grave, from the trials of life and death, and from the mischief of Al-Masih Ad-Dajjal (Antichrist).''
[Muslim]

"Trials of life'' means ordeals which one has to face in life and which can harm his Faith and body. "The trials of death'' means the troubles which one has to face before death. "Maseeh'' means Mumsuh-ul-`Ain, one who is squint. Ad-Dajjal (deceiver, impostor) refers to that man with a squint who will appear before the Day of Judgement. This is why he is called Al-Maseeh Ad-Dajjal. He will make claim of godhood and in order to test the Faith of people, Allah will get some supernatural works done from him. The pious ones would, however, recognize him and will save themselves from his trap. This will be a great trial indeed and one must seek refuge with Allah from it.

`Ali (radiallahu anh) reported: When the Messenger of Allah (salallahu 'alayhi wa sallam) was in Salat (prayer), he used to supplicate towards the end of prayer after Tashahhud and before the concluding salutations: "Allahum-maghfir li ma qaddamtu wa ma akh-khartu, wa ma asrartu, wa ma a`lantu, wa ma asraftu, wa ma Anta a`lamu bihi minni. Antal-Muqqadimu, wa Antal-Mu'akh-khiru. La ilaha illa Anta (O Allah! Forgive my former and latter sins, which I have done secretly and those which I have done openly, and that I have wronged others, and those defaults of mine about which You have better knowledge than I have. You Alone can send whomever You will to Jannah, and You Alone can send whomever You will to Hell-fire. None has the right to be worshipped but You.''
[Muslim]

`A'ishah (radiallahu anha) reported: The Prophet (salallahu 'alayhi wa sallam) used to recite frequently in his bowing and prostration: "Subhanak-Allahumma, Rabbana wa bihamdika. Allahum-maghfir li (O Allah! You are free from imperfection and I begin with praising You. Forgive my sins).''
[Al-Bukhari and Muslim]

`A'ishah (radiallahu anha) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) used to recite in his bowing and prostration: "Subbuhun Quddusun, Rabbul-mala'ikati war-ruh [You are the Most Glorious. The Most Holy. You the Rubb of the angels and of Jibril].
[Muslim]

"Subbuh'' and "Quddus'' are two attributive Names of Allah which denote His Perfect Purity and Uniqueness. "Ar-Ruh'' means Jibril (Gabriel). Although he, too, comes in the category of angels but his special mention is made here to emphasize his majesty and honour. In short, the recitation of the prayers mentioned in this Hadith is in keeping with the practice of the Prophet (salallahu 'alayhi wa sallam).

Ibn `Abbas (radiallahu anhuma) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said: "Glorify your Lord in Ruku` (bowing posture) and exert yourself in supplication in prostration. Thus your supplications are liable to be accepted.''
[Muslim]

Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "A slave becomes nearest to his Rubb when he is in prostration. So increase supplications while prostrating.''
[Muslim]

Both the Ahadeeth mentioned above evidently show that there is greater possibility of acceptance of an invocation which is made in prostration. Therefore, one must do it in the voulntary Salat.

Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) used to say in his prostration: Allahum-maghfir li dhanbi kullahu: diqqahu wa jillahu, wa `awwalahu wa akhirahu, wa alaniyatahu wa sirrahu (O Allah! Forgive all my sins, the small and the great, first and the last, the open and the secret).''
[Muslim]

Although the Prophet (salallahu 'alayhi wa sallam) was innocent and free of sins, he used to pray for the forgiveness of his shortcomings out of his gratitude to Allah's Might and Majesty. Thus, this Hadeeth has a great lesson for us. In spite of being innocent, he was always fearful of the Wrath of Allah, while we, despite being embodiments of sins, are fearless of Allah.

`A'ishah (radiallahu anha) reported: One night I missed the Messenger of Allah (salallahu 'alayhi wa sallam) from his bed. I searched for him. When I found him he was in bowing or prostrating posture and was reciting: Subhanaka wa bi hamdika. La ilaha illa Anta (You are free from imperfection and I begin praising You. There is no true god except You).''

Another narration is: My hand fell over his feet while he was in prostration with his feet erect. He was supplicating: "Allahumma inni a`udhu biridaka min sakhatika, wa bi-mu`afatika min `uqubatika, wa a`udhu bika minka, la uhsi thana'an `alaika, Anta kama athnaita `ala Nafsika (O Allah! I seek protection against Your Wrath in Your Pleasure. I seek protection in Your Pardon against Your chastisement, I am not capable of enumerating praise of You. You are as You have lauded Yourself).''

Sa`d bin Abu Waqqas (radiallahu anh) reported: We were with the Messenger of Allah (salallahu 'alayhi wa sallam) when he asked, "Is anyone of you unable to earn a thousand good deeds?'' One of those present asked: "How can one earn thousand good deeds in a day?'' He (salallahu 'alayhi wa sallam) replied, "By saying: Subhan Allah a hundred times, then one thousand good deeds will be recorded for him or one thousand sins will be blotted out from his record.''
[Muslim].

One thousand good deeds in return for saying the word "Subhan-Allah'' is a minimum reward under the promise that says i.e., ten-fold reward would be given for each good deed.

Abu Dharr (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Every morning charity is due from every joint bone of the body of every one of you. Every utterance of Allah's Glorification (i.e., Subhan-Allah) is an act of charity, and every utterance of praise of Him (i.e., Al-hamdu lillah) is an act of charity, and every utterance of profession of Faith (i.e., La ilaha illallah) is an act of charity, and every utterance of His Greatness (i.e., Allahu Akbar) is an act of charity; and enjoining good is an act of charity and forbidding what is disreputable is an act of charity; and two Rak`ah prayer which one offers in the forenoon (Ad-Duha) will suffice for all this.''
[Muslim]

This Hadeeth brings into prominence the distinction of the two Rak`ah of Ad-Duha as it is a means to express one's gratitude to Allah for 360 joints in one's body. Similarly, the Praise and Glorification of Allah, the declaration of His Oneness, enjoining good and forbidding vices are all Sadaqah of man's body.

Juwairiyah bint Al-Harith (radiallahu anha) the Mother of the Believers, reported: The Prophet (salallahu 'alayhi wa sallam) came out from my apartment in the morning as I was busy in performing the dawn prayer. He came back in the forenoon and found me sitting there. The Prophet (salallahu 'alayhi wa sallam) said, "Are you still in the same position as I left you.'' I replied in the affirmative. Thereupon the Prophet (salallahu 'alayhi wa sallam) said, "I recited four words three times after I had left you. If these are to be weighed against all you have recited since morning, these will be heavier. These are: Subhan-Allahi wa bihamdihi, `adada khalqihi, wa rida nafsihi, wa zinatah `arshihi, wa midada kalimatihi [Allah is free from imperfection and I begin with His praise, as many times as the number of His creatures, in accordance with His Good Pleasure, equal to the weight of His Throne and equal to the ink that may be used in recording the words (for His Praise)].''
[Muslim]

The recitation of the words quoted in this Hadeeth is highly meritorious and rewarding because they are full of Praise and Glorification of Allah.

Abu Musa Al-Ash`ari (radiallahu anh) reported: The Prophet (salallahu 'alayhi wa sallam) said, "The similitude of one who remembers his Rubb (Lord) and one who does not remember Him, is like that of the living and the dead.''
[Al-Bukhari and Muslim]

Lack of remembrance of Allah is akin to death. When a person dies, he is unable to do anything. Similarly, a person who does not remember Allah goes so far from Him that he cannot do anything which can benefit him.

Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) 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 inwardly, I will remember him inwardly, and if he remembers Me in an assembly, I will remember him in a better assembly (i.e., in the assembly of angels).''
[Al-Bukhari and Muslim]

Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "The Mufarridun have gone ahead.'' He was asked, "Who are the Mufarridun?'' He (salallahu 'alayhi wa sallam) replied, "Those men and women who frequently celebrate the remembrance of Allah.''
[Muslim]

This Hadeeth highlights the following two points: First, the eminence of plentiful remembrance of Allah. People who have this quality will be ahead of others in reward on the Day of Judgement. Second, people who remember Allah and are obedient to Him, be they men or women, will be rewarded equally. In the matter of reward no distinction will be made on the basis of their gender.

Jabir (radiallahu anh) reported: I heard the Messenger of Allah (salallahu 'alayhi wa sallam) saying, "The best way to celebrate the remembrance of Allah is to say: La ilaha illallah (there is no true god except Allah).''
[At-Tirmidhi]

Since the Shahadah is the basis of Islam, its repetition in abundance has the greatest eminence. Some religious scholars regard only La ilaha illallah as eminent, while others hold that the second part of it (Muhammad is the Messenger of Allah) is also included in it. Thus, in their opinion both these parts of the Shahadah should be recited together.

`Abdullah bin Busr (radiallahu anh) reported: One of the Companions said, "O Messenger of Allah. There are many injunctions of Islam for me. So tell me something to which I may hold fast.'' He (salallahu 'alayhi wa sallam) said, "Keep your tongue wet with the remembrance of Allah.''
[At-Tirmidhi]

Keeping the tongue wet with the remembrance of Allah here means its abundant recitation. In other words, one should make the remembrance of Allah a permanent feature.

1439. Jabir (radiallahu anh) reported: The Prophet (salallahu 'alayhi wa sallam) said: "For him who says: `Subhan-Allahi wa bi hamdihi (Allah is free from imperfection, and I begin with praising Him, and to Him),' a palm-tree will be planted in Jannah.''
[At-Tirmidhi]

Jannah (Paradise) is so vast that we cannot even imagine its vastness. The planting of trees in return for the Praise and Glorification of Allah is, therefore, neither something difficult nor surprising.

Ibn Mas`ud (radiallahu anh) reported: Messenger of Allah (salallahu 'alayhi wa sallam) said, "I met Ibraheem (alayhisallam) on the Night of Ascension (Al-Asra), and he said to me: `O Muhammad, convey my greetings to your Ummah, and tell them that Jannah has a vast plain of pure soil and sweet water. It is a plain levelled land. The plants grow there by uttering: Subhan-Allah, Al-hamdu lillah, La ilaha illallah and Allahu Akbar (Allah is free from imperfection; praise be to Allah; there is no true god except Allah; and Allah is Greatest).''
[At-Tirmidhi]

Qi`an is the plural of Qa` which means plain levelled land that does not have any trees.Trees grow on the plain land of Jannah in return for remembrance and Glorification of Allah. The more one remembers Allah, the greater is the number of trees which grow on the piece of land that will be awarded to him.

Abud-Darda (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Shall I not inform you of the best of your actions which are the purest to your Rubb, which exalt you to the high ranks, which are more efficacious than spending gold and silver (in charity), and better for you than you should encounter your enemies whom you will smite their necks and they will smite your necks?'' They said, "Certainly.'' He (salallahu 'alayhi wa sallam) said, "Remembrance of Allah the Exalted.''
[At-Tirmidhi]

Sa`d bin Abu Waqqas (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) and I went to see a woman. She had date-stones or pebbles in front of her, and she was counting and reciting Tasbeeh. [`Subhan-Allah' (Allah is free from imperfection)]. He said, "Shall I not inform you of what is easier or better than this for you?'' You should say: `Subhan-Allahi `adada ma khalaqa fis-sama', wa subhan-Allahi `adada ma khalaqa fil-ardi, wa subhan-Allahi `adada ma baina dhalika, wa subhan-Allahi `adada ma Huwa Khaliqun, wallahu Akbaru mithla dhalika, wal-hamdu lillahi mithla dhalika, wa la ilaha illallahu mithla dhalika, wa la hawla wa la quwwata illa billahi mithla dhalika (Subhan-Allah, equal to the number of what He created in the heaven; and Subhan-Allah, equal to the number of His creatures in the earth; and Subhan-Allah, equal to the number in between them; and Subhan-Allah equal to the number of those He will create).' Then say: `Allahu Akbar' (Allah is Greatest) in the same way. Then say: `Al-hamdu lillah' (praise be to Allah) in the same way. Then say: `La ilaha illallah' (there is no true god except Allah) in the same way. Then say: `La hawla wa la quwwata illa billah' (there is no change of a condition nor power except by Allah) in the same manner.''
[At-Tirmidhi]

Abu Musa (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said to me, "Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allah!'' Thereupon he (salallahu 'alayhi wa sallam) said, "(Recite) `La hawla wa la quwwata illa billah' (There is no change of a condition nor power except by Allah).''
[Al-Bukhari and Muslim]

In this Hadeeth the invocation "La hawla wa la quwwata illa billah'' has been regarded a treasure of Jannah or one of the most precious stores of Jannah. The reason for its high eminence seems to be that through it, one makes a confession of his utter weakness and helplessness and attributes all power and authority to Allah, and this is very much liked by Allah. This statement is an outright admission that man has no power and if he can prevent himself from any mischief or do any good deed, it is only by the Will of Allah and His Permission.

Narrated 'Ubaadah (radiallahu anh) that the Messenger of Allah (salallahu 'alayhi wa sallam) said, "Whoever seeks forgiveness for the believing men and believing women, Allah will write for him a good deed for each believing man and believing woman."
[Tabarrani]

Alahumaghfirlee, wa li walidayya, wa li ustazzi, wa li jami'ul mu'mineena wal mu'minaati, wal muslimeena wal muslimaati, birahmatika yaa arhamar-rahimeen

O Allah forgive me, and my parents, and my teachers, and the mu'min (believing) men and women, and the muslim men and women, O You the Most Merciful of those who show mercy.

Please feel free to add...

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#2 [Permalink] Posted on 3rd December 2010 14:10

Remembrance of Allah in the Morning and in the Evening

Allah, the Exalted, says:

"And remember your Rubb by your tongue and within yourself, humbly and with fear and without loudness in words in the mornings, and in the afternoons and be not of those who are neglectful.'' (7:205)

"And declare the perfectness of your Rubb before the rising of the sun, and before its setting.'' (20:130)

"And declare the perfectness of your Rubb and praise Him in the `Ashi (i.e., the time period after the midnoon till sunset) and in the Ibkar (i.e., the time period from early morning or sunrise till before midnoon).'' (40:55)

"In houses (mosques) which Allah has ordered to be raised (to be cleaned, and to be honoured), in them His Name is mentioned in the mornings and in the afternoons or the evenings. Men whom neither trade nor sale diverts from the remembrance of Allah (with heart and tongue).'' (24:36,37)

"Verily, We made the mountains to declare the Perfectness of Allah with him [Dawud (David)] in the `Ashi (i.e., after the midday till sunset) and Ishraq (i.e., after the sunrise till midday).'' (38:18)

Abu Hurairah (Radiallahu anh) reported: The Messenger of Allah (salallahu alayhi wa sallam) said, "He who recites in the morning and in the evening the statement: `Subhan-Allahi wa bihamdihi (Allah is free from imperfection and I begin with praising Him)' one hundred times, will not be surpassed on the Day of Resurrection by anyone with better deeds than one who utters the same words or utters more of these words.''
[Muslim].

Abu Hurairah (radiallahu anh) reported: A man came to the Prophet (salallahu alayhi wa sallam) and said, "What a trouble I suffered from a scorpion which stung me last night!'' He (salallahu alayhi wa sallam) said, "Had you said in the evening: `A`udhu bikalimatillahit-tammati min sharri ma khalaqa (I seek the protection of Allah's Perfect Words from the evil of whatever He has created),' it would not have harmed you.''
[Muslim].

Kalimat means the Words of Allah, His Decisions and His Power. At-Tamat being free from every defect and shortcoming. Thus, it means "I seek the protection of Allah, by means of faultless Words, Decisions and Power of Allah, from the mischief of every living being''. It is the best prayer for protection from dangerous animals, insects and people.

Abu Hurairah (radiallahu anh) reported: The Prophet (salallahu alayhi wa sallam) used to say in the morning: "Allahumma bika asbahna, wa bika amsaina, wa bika nahya, wa bika namutu, wa ilaikan-nushur (O Allah! With Your Power we have come to the morning, with Your Power we come to the evening, with Your Power we live, and we die, and to You will we return).'' In the evening he would say: "Allahumma bika amsaina, wa bika nahya, wa bika namutu, wa ilaikan-nushur (O Allah! With Your Power, we have come to the evening, by You do we live, by You do we die, and to You is the return).''
[At-Tirmidhi and Abu Dawud].

Abu Hurairah (radiallahu anh) reported: Abu Bakr (radiallahu anh) asked, "O Messenger of Allah! Teach me some words so that I may recite them in the morning and in the evening.'' The Messenger of Allah (salallahu alayhi wa sallam) said, "Recite these words: `Allahumma fatiras-samawati wal-ardi, `alimal-ghaibi wash-shahadati, Rabba kulli shai'in wa malikahu. Ash-hadu an la ilaha illa Anta, a`udhu bika min sharri nafsi, wa sharrish-Shaitani wa shirkihi (O Allah! Creator of the heavens and the earth! Knower of the hidden and the exposed! Rubb of everything and every one. I bear witness that none has the right to be worshipped but You. I seek Your Protection from the evil of my own self from the evil of Satan and from the evil of Shirk to which he calls).''' The Messenger of Allah (salallahu alayhi wa sallam) added: "Recite these words in the morning and the evening and when you go to bed.''
[Abu Dawud and At-Tirmidhi].

`Abdullah bin Mas`ud (radiallhu anh) reported: When it was evening, the Prophet (salallahu alayhi wa sallam) used to supplicate: "Amsaina wa amsal-mulku lillah, wal-hamdu lillah. La `ilaha illallahu wahdahu la sharika lahu (We have entered upon evening and the whole kingdom of Allah, too, has entered upon evening. Praise is due to Allah. There is none who has the right to be worshiped but Allah, the One who has no partner with Him).'' He (the narrator) said: I think that he (salallahu alayhi wa sallam) used to follow the recitation with these words: "Lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shi'in Qadir. Rabbi as'aluka khaira ma fi hadhihil-lailati, wa khaira ma ba`daha; wa a`udhu bika min sharri ma fi hadhihil-lailati, wa sharri ma ba`daha; Rabbi a`udhu bika minal-kasali, wa su'il-kibari; Rabbi a`udhu bika min `adhabin fin-nari, wa `adhabin fil-qabri (His is the sovereignty and to Him is all praise due, and He is Omnipotent. My Rubb, I beg of you good that lies in this night and good that follows it, and I seek refuge in You from the evil that lies in this night and from the evil of that which follows it. My Rubb! I seek refuge in You from lethargy and the misery of old age. O Allah! I seek Your Protection from the torment of Hell-fire and the punishment of the grave).'' When it was morning, he (salallahu alayhi wa sallam) would recite the same, replacing the words: "We have entered upon evening and the whole kingdom of Allah, too, has entered upon evening'' with "We have entered upon morning and the whole kingdom of Allah entered upon morning.'' (Replace the words "Amsaina, amsa, hadhihil-lailati, ma ba`daha with Asbahna, asbaha, hadhal-yaumi, ma ba`dahu, respectively.)
[Muslim].

It is desirable to recite the invocations cited in the Hadith in the morning and the evening and also when one goes to bed and awakes. The purpose is that the concept of Allah's Providence and Divinity remains alive all the time in one's mind. With these words one seeks Allah's Protection in life and the Hereafter from things which are harmful. One also begs for his safety and guidance in this life and the Hereafter. This Hadith fully expresses one's recognition of Allah's Godhood and Lordship.

`Abdullah bin Khubaib (radiallahu anh) reported: The Messenger of Allah (salallahu alayhi wa sallam) said to me, "Recite Surat Al-Ikhlas and Al-Mu`awwidhatain (Surat Al-Falaq and Surat An-Nas) three times at dawn and dusk. It will suffice you in all respects.''
[Abu Dawud and At-Tirmidhi].

By virtue of these three Surah, Allah will protect the reciter from every dangerous thing. In other Ahadith, it is stated that after lying in the bed, the Prophet (salallahu alayhi wa sallam) used to recite these Surah, then blow on his hands and rub them over his body to the extent he could.

`Uthman bin `Affan (radiallahu anh) reported: The Messenger of Allah (salallahu alayhi wa sallam) said, "He who recites three times every morning and evening: `Bismillahil-ladhi la yadurru ma`as-mihi shai'un fil-ardi wa la fis-sama'i, wa Huwas-Sami`ul-`Alim (In the Name of Allah with Whose Name there is protection against every kind of harm in the earth or in the heaven, and He is the All-Hearing and All-Knowing),' nothing will harm him.''
[Abu Dawud and At-Tirmidhi].

The prayer cited in this Hadith means that "I seek the Protection of Allah by means of which one can save himself from every vice, whether it is an animal or man, a jinn or Satan because He is Aware of everyone's condition and Capable of hearing everybody's petition. He who comes in His Protection none can harm him, except that which He wills.''

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#3 [Permalink] Posted on 8th December 2010 23:00

The Excellence of a Gathering in which Allah is Remembered

Allah, the Exalted, says:

"And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life.'' (18:28)

Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Allah, the Exalted, has teams of angels who go about on the roads seeking those who remember Allah. When they find some people remembering Allah they call to one another and say, `Come to what you are looking for;' and they surround them with their wings till the space between them and the lowest sky is fully covered. Allah, the Exalted and Glorious, asks them (although He is best informed about every thing): `What are my slave saying?' They say: `They are glorifying Your Tasbih, Tahmid, Takbir, Tamjid, (i.e., they were declaring Your Perfectness, praising, remembering the Greatness and Majesty of Allah).' He asks: `Have they seen Me?' They reply, `No, indeed, they have not seen You.' He asks: `How would they act if they were to see Me?' Thereupon they reply: `If they were to see You, they would engage more earnestly in worshipping and glorifying You and would extol You more.' He would say: `What do they beg of Me?' They say, `They beg You for Your Jannah.' Allah says, `Have they seen My Jannah?' They say, `No, our Rubb.' He says: `How would they act if they were to see My Jannah?' They reply, `Were they to see it, they would more intensely eager for it.' They (the angels) say, `They seek Your Protection.' He asks, `Against what do they seek My Protection?' They (the angels) say, `Our Rubb, from the fire of Hell.' He says, `Have they seen the fire of Hell?' They say, `No. By Your Honour, they have not seen it.' He says: `How would they act if they were to see My Fire?' They say: `If they were to see it, they would more earnest in being away from it and fearing it." They (the angels) say, 'They beg of Your forgiveness.' He says: `I call you to witness that I hereby grant pardon to them and confer upon them what they ask for; and grant them protection against what they seek protection from.' One of the angels says: `Our Rubb, there is amongst them such and such slave who does not belong to the assembly of those who are participating in Your remembrance. He passed by them and sat down with them.' He says: `I also grant him pardon because they are the people by virtue of whom their associates will not be unfortunate'.''
[Al-Bukhari and Muslim]

(The narration in Muslim is also the same with minor changes in wordings).

What kind of circles and gatherings of remembrance of Allah are referred to here? Obviously not those in which Allah is remembered in the ways invented by the participants themselves, i.e., repetition of the slogans "Allah-Hu'', "Haq-Allah'', etc., which have not been mentioned in any Hadith. The repetition of any specific word, in a specific manner and in a peculiar surrounding (such as by putting the lights off) - this manner of conducting the remembrance of Allah is also not evident from the practice of the Prophet (salallahu 'alayhi wa sallam) and his Companions (radiallahu anhum). The circles and gatherings mentioned in this Hadith are those in which, the Prophet's (salallahu 'alayhi wa sallam) Sunnah is fully observed. The words such as Subhan-Allah, Al-hamdu lillah, La ilaha illallah, Allahu Akbar etc., are recited and Praise and Glorification of Allah are done after Salat. The groups are quietly engaged in the remembrance of Allah, and those who attend the sermons and speeches delivered in mosques on Friday also come in this category of meetings and gatherings as these are ordained in Islam. This Hadith also highlights the distinction of Muslims who are engaged in the remembrance of Allah and the Du`a they recite on the suggested times and occasions.

Abu Hurairah and Abu Sa`id Al-Khudri (radiallahu anhuma) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "When a group of people assemble for the remembrance of Allah, the angels surround them (with their wings), (Allah's) mercy envelops them, Sakinah, or tranquillity descends upon them and Allah makes a mention of them before those who are near Him.''
[Muslim]

This Hadith also highlights the merits of remembrance of Allah and the high grades of the people indulging in it.

Abu Waqid Al-Harith bin `Auf (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) was sitting in the mosque with his Companions when three people came to him. Two of them stepped forward to the Messenger of Allah (salallahu 'alayhi wa sallam) and the third went away. Those two men stood by the side of Messenger of Allah (salallahu 'alayhi wa sallam). One of them found a space in the circle and he filled it, while the other one sat behind him. When the Messenger of Allah (salallahu 'alayhi wa sallam) finished, he said, "Shall I not inform you about these three people? One of them sought refuge with Allah and Allah gave him refuge; the second one felt shy and Allah showed kindness to his shyness (and so he was accommodated in that meeting), and the last one averted, and so Allah turned away His Attention from him.''
[Al-Bukhari and Muslim]

This Hadith highlights the following three points:

1. The inducement for participation in the meetings held for the remembrance of Allah.

2. The merit of avoiding anything that causes inconvenience to people and distinction of those who are bashful.

3. The condemnation and evil consequences of avoiding, without any genuine reason, the meetings or gatherings which are held to remember Allah or to disseminate religious knowledge.

Abu Sa`id Al-Khudri (radiallahu anh) reported: Mu`awiyah (radiallahu anh) came to an assembly in the mosque and asked them: "What has made you sit together?'' They replied, "We are sitting here to remember Allah.'' He said, "I adjure you by Allah to tell me whether nothing else has made you to sit together.'' They replied: "By Allah! We are sitting only to remember Allah.'' Then he said, "I did not adjure you because I suspected you. No one of my rank in the eyes of the Messenger of Allah (salallahu 'alayhi wa sallam) is the narrator of so few traditions as I am. The fact is that the Messenger of Allah (salallahu 'alayhi wa sallam) went out to a circle of his Companions and said, `What has made you sit there?' When they replied that they are sitting together to remember Allah and to praise Him for guiding them to Islam and bestowing favours on them, he (salallahu alayhi wa sallam) said, `I adjure you by Allah to tell me that nothing else has made you sit together.' On their reply that there was certainly no other purpose, he (salallahu alayhi wa sallam) said, `I did not adjure you because I suspected you, but Jibril (Gabriel - alayhis-sallam) came to me and told me that Allah was talking proudly of you to the angels.'''
[Muslim]

This Hadith, like those preceding it, mentions the merits of the meetings which are held for the remembrance of Allah as well as the distinction of those who participate in them.

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#4 [Permalink] Posted on 24th December 2011 13:45

The Remembrance Of Allaah Entails Many Things

Ibn Hajar (rahimahullaah) writes: "There isn't anything specific for the remembrance of Allaah (سبحانه وتعالى) in the sense that anything else is not acceptable. Rather, everything that is considered to be remembrance will suffice and be included in the remembrance of Allaah (سبحانه وتعالى). This includes the recitation of the Qur'aan, reading the noble Ahaadeeth of Rasoolullaah (صلى الله عليه وسلم) and being engaged in knowledge that is acceptable by the Shari'ah." (Ibn Hajar: Fath al-Bari, volume 13, page 23) (see The Sunnah Way Of The Sufis, pages 143-144)

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#5 [Permalink] Posted on 11th February 2012 17:51

When you switch on your computer, the Windows program starts. You can then open up other applications like Word, Excel etc., but Windows will always be running in the background.

This is the analogy of how we should be with dhikr: it should always be there in the background (Windows) even while we are engaged in our everyday activities (the other applications).

(Shaikh Zulfiqar Ahmad)

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#6 [Permalink] Posted on 31st March 2012 07:58

The Meaning Of Zikr

Mufti Ismail Menk

Youtube Video

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#7 [Permalink] Posted on 2nd August 2012 20:24

The Prophet صلى الله عليه وسلم said:

"Three (people's) du'as are nor rejected: the one who remembers Allaah frequently, the one who has been wronged, and a just ruler."

[Reported by al-Bayhaqi in his Shu'ab al-Iman (2:399), and it is authentic]

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#8 [Permalink] Posted on 3rd August 2012 17:12

Sayyiduna Ibn 'Abbaas رضي الله عنهما narrated that he was once riding behind the Prophet صلى الله عليه وسلم on a mount when the Prophet صلى الله عليه وسلم said to him:

"O youth! Do you not wish that I should teach you some advice that Allaah سبحانه و تعالى will benefit you with?"

I responded, "Yes!" The Prophet صلى الله عليه وسلم then said:

"Protect (the commandments) of Allaah, and Allaah will protect you, protect (the commandments) of Allaah, and you will find Him ever in front of you. Know Him when you are in a state of contentment, and He will know you when you are in a state of need."

[Ahmad, 1/307; at-Tirmidhi, 2516; and others]

If a person worships Allaah سبحانه و تعالى and remembers Him at times of ease, then Allaah سبحانه و تعالى will remember and help and him at times of hardship.

Constant remembrance of Allaah سبحانه و تعالى is a sign that a person loves Allaah. Imagine a son who only comes to his parents when he needs their help, and does not remember them when he is not in need of them. Is it not more likely that they will help him if he continually remembers them, and shows his care towards them?

This is why one of the signs of a disbeliever is that he only remembers Allaah when he is in a state of need.

There is a beautiful narration from one of the scholars of the past in which he illustrated this point. Ad-Dahak Ibn Qays رحمه الله said,

"Remember Allaah سبحانه و تعالى at times of ease, and He will remember you at times of hardship. For indeed, the Prophet Yunus (Jonah) عليه السلام would remember Allaah constantly, and so when he was swallowed by the whale (he was rescued).

And this is what Allaah سبحانه و تعالى says: "And were it not for the the fact that he was amongst those who glorified Allaah (constantly), he would have remained in its stomach until the Day of Resurrection." (Surah as-Saffat; 143-144)

And the Fir'awn (Pharoah) was a tyrant who never remembered Allaah. So when he was about to drown, and he proclaimed his belief, Allaah سبحانه و تعالى said,

"Now?! And you were disobedient before, and were amongst the transgressors?" (Surah Yunus; 91)

[Reported by Ibn Rajab رحمه الله in his Nur al-Iqtibas, p 43; Du'a: The Weapon of the Believer, pp 153-154]

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#9 [Permalink] Posted on 10th September 2012 12:07

Even an elementary understanding of what Dhikr truly implies will allow one to understand why Dhikr is of such great importance.

First it should be noted that when people think of dhikr, they think of it in a very narrow sense. However, when the scholars discuss the term dhikr, they show that in reality it is the remembrance or conscious thought about Allaah سبحانه و تعالى that should exist behind every righteous deed that a person performs. In that sense, dhikr is definitely of utmost importance. This understanding of the concept of dhikr is clear in the statements of many scholars.

For example, Sa'eed Ibn Jubayr رحمه الله said, "Dhikr is obedience to Allaah سبحانه و تعالى. Whoever obeys Allaah سبحانه و تعالى has in fact remembered Him. Whoever does not obey Him is not one who is remembering Him, even if he says tasbeeh and recites the Book alot." [Quoted in Sharh as-Sunnah (Beirut: al-Maktab al-Islaami, 1983), vol 5, p 10, al-Husain al-Baghawi; Also quoted in Karzoon, vol 1, p 309]

Ibn Taymiyyah رحمه الله also stated, "Every statement made by the tongue and conceived by the heart which takes one closer to Allaah سبحانه و تعالى, including learning knowledge, teaching it, ordering good and eradicating evil, is a form of dhikr of Allaah سبحانه و تعالى." [Majmoo', vol 10, p 661]

[Purification of the Soul: Concept, Process and Means, Zarabozo]

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#10 [Permalink] Posted on 13th September 2012 12:14

In writing on the benefits of the remembrance of Allaah سبحانه و تعالى, Ibn Qayyim رحمه الله writes:

"The sixty-first benefit is that it gives the person strength to the extent that he does things through the remembrace of Allaah which he would never have imagined fulfilling without it. I have personally witnessed the strength of Shaykhul Islam Ibn Taymiyya رحمه الله in his ways, his speech, his courage and his writings a very strange thing. He would write in one day the equal of what others would take a week or more than that. Even the army witnessed his extraordinary strength in war."

[Ibn Qayyim رحمه الله, al-Wabil as-Sayyib min al-Kalam at-Tayyib, p108]

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#11 [Permalink] Posted on 14th September 2012 11:51

Ibn Qayyim رحمه الله writes further:

"I heard Shaykhul Islam Ibn Taymiyya رحمه الله saying: 'Remembrance to the heart is like water to the fish. What is the condition of a fish when it leaves the water?'

One day I went to him: he offered the fajr salah and then remained sitting in the remembrance of Allaah سبحانه و تعالى till almost half the day. He then turned towards me and said: 'This is my breakfast. I did not have any other breakfast. If I did not have this breakfast [remembering Allaah سبحانه و تعالى], all my strength would fall away.' Or words similar to these.

On one occasion he said to me: 'I do not give up remembrance [of Allaah سبحانه و تعالى] unless it be with the intention of giving rest and relaxation to my soul. This I do so that through this rest I can engage in the remembrance once again.' Or words similar to these."

[Ibn Qayyim رحمه الله: al-Wabil as-Sayyib min al-Kalam at-Tayyib, pp. 58-59]

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#12 [Permalink] Posted on 10th December 2012 23:57

In a long hadeeth reported by al-Harith al-Ash'ari رضي الله عنه, the Prophet صلى الله عليه وسلم related that Prophet Yahya عليه السلام told his people:

"And I command you to remember Allah سبحانه وتعالى. The parable of this is like a man whose enemies were running after him and about to catch him. He then entered a well-fortified fortress and saved himself from them. So is an 'abd (slave): he cannot save himself from shaytan except by remembering Allah سبحانه وتعالى."

[at-Tirmidhi; an-Nasa'i]

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#13 [Permalink] Posted on 8th April 2013 10:25

A man said to Hasan al-Basri رحمه الله, "O Abu Sa'eed, I am complaining to you of the hardness of my heart."

He replied, "Soften it with dhikr. The more forgetful the heart is, the harder it becomes, but if a person remembers Allaah سبحانه و تعالى, that hardness softens as copper melts in thefire. Nothing can soften the hardness of the heart like the remembrance of Allaah, may He be glorified and exalted. Dhikr is healing and medicine for the heart. Forgetfulness is a disease, the cure for which is the remembrance of Allaah سبحانه و تعالى."

[Weakness of Iman]

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#14 [Permalink] Posted on 16th April 2013 10:18

Sayyiduna Ibn 'Umar رضي الله عنهما said that the Messenger of Allaah صلى الله عليه وسلم said that Allaah سبحانه و تعالى said,

"Whoever is diverted by making dhikr of Me from asking of Me, I would grant him the best of what I grant those who are asking."

[al-Bayhaqi رحمه الله, Shu'ab #473. as-Suyootee رحمه الله, al-Laali', vol 2, p288, said that al-Haafidh Ibn Hajar رحمه الله declared it hasan]

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#15 [Permalink] Posted on 3rd September 2013 10:49

Should One Make Dhikr With One's Tongue Although The Heart Is Not Truly Present?

Although at first when the word dhikr is mentioned it is usually thought of as a mentioning by the tongue, Imam al-Qurtubi رحمه الله states that the original meaning of the word dhikr implies an alertness or realisation in the heart. In other words, mentioning something by the tongue is called dhikr only because it is supposed to be an indication that the thing mentioned is being thought of in the mind and heart. [1]

In fact, Imam an-Nawawi رحمه الله said, "The purpose of dhikr is the presence of the heart. This must be the goal of the one making remembrance and he must be keen to achieve that, to ponder over what he is stating and recognise its meaning." [2]

Hence, the important question arises as to whether one should continue to make dhikr although one's heart is not present and whether or not such an act would still be pleasing to Allaah سبحانه و تعالى. This is a question that has been answered differently by different people.

Karzoon and ar-Ramly, for example, argue that making dhikr while the heart is not present is better than remaining silent, this is because one is using one's bodily part in an act of obedience to Allaah سبحانه و تعالى. They say that at the very least the person is keeping his tongue from doing something forbidden, such as backbiting. [3]

Hence, dhikr, even with heedlessness, protects the tongue from destructive acts. Furthermore, it is possible that the heart may be affected with some form of feeling at one time or another while making dhikr in such a manner. Indeed, one may even move to a state where he is completely cognisant and considering what he is saying. They also argue that if the tongue stops making dhikr, then the heart will become even more heedless than when the tongue makes dhikr. [4]

The above view is a view that has been held by many of the scholars throughout the history of Islam. [5]

Imam Ibn al-Qayyim رحمه الله, for example, wrote, "Mentioning the name of Allaah سبحانه و تعالى with heedlessness in any case is better than a complete forgetfulness. Whenever the tongues abandon the mentioning of Allaah سبحانه و تعالى - who is their beloved - it becomes occupied with mentioning what is hated and despised to Him." [6]

Shaykh al-Islam Ibn Taymiyya رحمه الله also noted, "Dhikr can be with the tongue of the person. His heart will have some portion of that as the bodily parts do not move save by the intention of the heart. However, heedlessness may dominate his act. In any case, that speech is better than its non-existence and Allaah سبحانه و تعالى loves it has ordered it." [7]

On the other hand, al-Maraaghi wrote, "Dhikr by the tongue only without the remembrance in the heart and noting the meaning of the statement does not produce any benefit. How many supplications and words of remembrance of Allaah سبحانه و تعالى do we see people repeating in hundreds or thousands yet they do not benefit them in knowing Allaah سبحانه و تعالى and realising Allaah's watchful presence over them? This is the case because such has become a customary act for those people, accompanied by other objectionable customary acts. Therefore, it is obligatory to combine together the remembrance in the heart with the mentioning by the tongue." [8]

Dhiyaa ad-Deen al-Izzi also argues that dhikr without the presence of the heart and without the feeling of humility and submission to Allaah سبحانه و تعالى can have detrimental results. First, such dhikr produces hardness in the heart that can then lead to clear misguidance. Allaah سبحانه و تعالى says,

"Is he whose breast Allah has opened to Islam, so that he is in light from His Lord (as he who is non-Muslim)? So, woe to those whose hearts are hardened against remembrance of Allah! They are in plain error!" (Soorah az-Zumar, 39:22)

It also develops an estrangement in the soul from the acts of worship. Finally, it opens the door to acting for the sake of show and leads to hypocrisy in the heart, as Allaah سبحانه و تعالى says about the hypocrites,

"Indeed, the hypocrites [think to] deceive Allaah, but He is deceiving them. And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allaah except a little." (Soorah an-Nisaa', 4:142)

Those who remember Allaah سبحانه و تعالى by their tongues only, while not understanding or pondering over what they say, do not have any real fear of Allaah or humility towards Him in their hearts at that time. Therefore, the result is the opposite of what should be hoped for. It is, thus, clearly harmful for the individual. Since they are being heedless and forgetful of Allaah سبحانه و تعالى by definition (since their dhikr is not present in the heart and mind), hardness instead of calmness descends into his heart. Instead of remembering Allaah سبحانه و تعالى, they are thinking of their wealth, children, wife, work and so forth while Allaah سبحانه و تعالى has not placed "two hearts" in the chests of anyone. (see Qur'an, 33:4) [9] [10]

Although the phenomenon al-Maraaghi described is certainly true, al-Izzi's arguments are not completely convincing. Perhaps the correct response to this question, Allaah سبحانه و تعالى knows best, deals with the intention of the person. The Messenger of Allaah صلى الله عليه وسلم said, "Surely, all actions are but driven by intentions and, verily, every man shall have but that which he intended." [11]

The person who is making dhikr without giving any true thought and without even realising what he is saying may be similar to the person who after washing his hands automatically, without any conscious intention, starts to perform the acts of ablution. He completes the ablution without even realising what he was doing because so often after washing his hands he makes ablution. Such an ablution, without any intention, is not a valid ablution. [12]

Similarly, if a person makes dhikr after the prayer, for example, but it is simply a matter of his tongue moving on to something that he customarily does at that time without his heart being present and a true intention behind that act, the person may receive nothing for that act of dhikr.

On the other hand, if a person consciously intends and wants to make dhikr and starts on that process but while making that dhikr his heart wanders and he is not truly cognisant of what he is saying, then, perhaps, in that case he will be rewarded for his act due to his good intention and because at the very lease he has set his tongue on a good deed that is better than remaining silent and better than doing sinful acts.

In sum, there are different levels of proper dhikr. However, if done with the proper intention, Allaah سبحانه و تعالى willing, all of them will bring about benefit and assist the person in his process of purification. These levels include:

1) Simply stating the words of remembrance without the heart being truly attentive;

2) Stating the words of remembrance with the heart realising what one is saying;

3) Stating the words of remembrance with the heart not simply realising what is being stated but also contemplating over the meaning and ramification of that statement;

4) Stating the words of remembrance, contemplation in the heart accompanied by a strong feeling of the greatness of Allaah سبحانه و تعالى and a deep understanding of what one is saying, in turn leading to living one's life in the shade of what one has remembered and contemplated. [13]

Notes:

[1] Al-Qurtubi, al-Jaami', vol. 2, p. 171

[2] Quoted in Karzoon, vol. 1, p. 309

[3] For more on backbiting, see: Guard Your Tongue! - http://www.muftisays.com/forums/12-virtues/5069-guard-your-tongue.html and Weapon of Mass Destruction: The Tongue - http://www.muftisays.com/forums/14-peoples-say/5068-weapon-of-mass-destruction-the-tongue.html

[4] Cf, Karzoon, vol. 1, p. 320; Muhammad Shoomaan ar-Ramli, Al-Mushawwiq ila Dhikrillaahi Ta'aala (Ad-Dammaam, Saudi Arabia: Daar Ibn al-Qayyim, 1421 A.H.), p. 21

[5] Cf, ar-Ramli, al-Mushawwiq, pp. 14-22

[6] Ibn al-Qayyim, Madaarij as-Saalikeen, vol. 3, p. 45

[7] Ahmad Ibn Taymiyya, al-Istiqaamah (Maktabah at-Taulyah al-Islaamiyyah li-Ihyaa at-Turaath al-Islaami, n.d.), vol. 2, p. 17

[8] Ahmad Mustafa al-Maraaghi, Tafseer al-Maraaghi (Beirut: Daar Ihyaa at-Turaath al-Arabi, n.d.), vol. 9, p. 156

[9] Dhiyaa ad-Deen al-Izzi, Silat al-Insaan bi-laah min Wajhah Nadhar al-Qur'an al-Kareem was-Sunnah an-Nabawiyyah (Riyadh: Maktabah al-Ubaikaan, 1997), pp. 137-138

[10] See also http://www.muftisays.com/videos/video/xD2O9sDlsLQ/quran-gem--hearts-in-man-vs-woman-/ for an interesting explanation of this verse (33:4) by Ustadh Nouman Ali Khan

[11] Saheeh al-Bukhari and Saheeh Muslim

[12] Note: According to the Hanafi Madh-hab, it is written in Nur al-Idah (Arabic-English), pp. 51-52: "The intention of wudu is sunna. Though Malik رحمه الله and Shafi'i رحمه الله said that it is compulsory because it is an act of worship which is not valid without it, as in the case of tayammum. Our argument is the words of Allah, [O you who believe! When you prepare for prayer wash your face...] (Soorah al-Maa'idah, 5:6) and there is no mention of intention. Abu Hanifa رحمه الله said if one does not intend, then the wudu is valid, but the rewards are less. Another argument is: the reason it is obligatory in tayammum is because the soil is not an original source where by one can attain purification. It is therefore essential to make the intention to render the soil pure, whereas with wudu, purification has been achieved through a purifying substance, namely water. (An example of how one may attain wudu without intending is by inadvertently falling in a river or the like during which the parts required for wudu become wet.)

[13] Purification of the Soul: Concept, Process and Means

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The Excellence Of The Remembrance Of Allah

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