Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
are a completion of the Faraid. As for those Fard salahs which are not followed by Sunnah
șalāhs, such as Fajr and 'Asr, one may recite the longer du as immediately after the Fard. This
has been mentioned in authoritative books of Hanafī Fiqh such as Shāmī, Fatāwā 'Ālamgirī,
Hindiyyah, Tartarkhāniyyah, etc.
"The influence of any person who has it is of no avail against You," means that wealth, status
or worldly power cannot assist a person in Allah's & court. Only His mercy and one's good
deeds will be of benefit at that time. This is affirmed by the verse,
﴿يَوْمَ لَا يَنفَعُ مَالٌ وَّلَا بَنُوْنَ إِلَّ مَنْ آَتَى اللهَ بِقَلْبٍ سَلِيْمٍ﴾
" ... the day when neither wealth nor sons will be of any benefit. Except for him
who comes to Allah with a sound heart." (Sūrah al-Shu'ara', 88-89)
Hadith 1417
وعن عبدِ الله بن الزُّبَيْرِ ﴿ه أَنَّه كَانَ يَقُولُ دُبْرَ كُلِّ صَلَةٍ ، حِيْنَ يُسَلَّمُ: ((لاَ إِلهَ إِلَّ اللهُ
وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ. لاَ حَوْلَ وَلاَ قُوَّةَ إِلَّ
بِاللهِ ، لاَ إِلهَ إِلَّ اللهُ، وَلاَ نَعْبُدُ إِلَّ إِيَّاهُ، لَهُ النَّعْمَةُ وَلَهُ الفَضْلُ وَلَهُ الثَّاءُ الحَسَنُ ، لاَ إِلهَ إِلَّ
اللهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الكَافِرُونَ ﴾﴾ قَالَ ابْنُ الزُّبَيْرِ : وَكَانَ رَسُولُ الله
، يُھَلل
بِهِنَّ دُبْرَ كُلِّ صَلاَةٍ . رواه مسلم .
'Abdullah ibn al-Zubayr narrates that he (the Messenger of Allah
2) used to
say after every salah when he had made the salam, "There is none worthy of
worship besides Allah. He is one and has no partner. His is the sovereignty
and all praise is due to Him. He has power over everything. There is no
power and no might except with Allah. There is none worthy of worship
besides Allah. We worship Him only. All blessings, excellence and beautiful
praises belong to Him alone. There is none worthy of worship besides Allāh.
We are totally devoted in worship to Him, even if the disbelievers dislike it."
Ibn al-Zubayr 4% said: "The Messenger of Allah
used to say these words
after every obligatory salāh." (Muslim, Abū Dāwūd)
Hadith 1418
وعن أَبي هريرة ﴿هُ: أَنَّ فُقَراءَ المُهَاجِرِينَ أَتَوْا رَسُولَ اللهِ ﴿، فقالوا: ذَهَبَ أهْلُ الدُّثورِ

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RIYĀD AL-ȘĀLIĶĪN
بِالدَّرَجَاتِ العُلَى، وَالنَّعِيمِ المُقِيمِ، يُصَلُّونَ كَمَا نُصَلِّي ، وَيَصُومُونَ كَمَا نَصُومُ، وَلَهُمْ فَضْلٌ
مِنْ أمْوَالٍ، يَحُجُّونَ ، وَيَعْتَمِرُونَ، وَيُجَاهِدُونَ ، وَيَتَصَدَّقُونَ. فَقَالَ: ((ألاَ أُعَلَّمُكُمْ شَيْئاً
تُدْرِكُونَ بِهِ مَنْ سَبَقَكُمْ، وَتَسْبَقُونَ بِهِ مَنْ بَعْدَكُمْ، وَلاَ يَكُون أَحَدٌ أَفْضَل مِنْكُمْ إِلَّ مِنْ صَنَعَ
مِثْلَ مَا صَنَعْتُمْ؟)) قالوا: بَلَى يَا رسول الله، قَالَ: (( تُسَبِّحُونَ ، وَتَحْمَدُونَ ، وَتُكَبِّرُونَ ،
خَلْفَ كُلِّ صَلَةٍ ثَلاثً وَثَلاثِينَ )) قَالَ أَبُو صالح الراوي عن أَبي هريرة ، لَمَّا سُئِلَ عَنْ كَيْفِيَّةِ
ذِكْرِ هِنَّ قَالَ: يقول: سُبْحَان اللـهِ ، وَالحَمْدُ للهِ واللهُ أَكْبَرُ، حَتَّى يَكُونَ مِنْهُنَّ كُلُّهُنَّ ثَلاثًاً
وَثَلَائِينَ . متفقٌ عَلَيْهِ .
وزاد مسلمٌ في روايته : فَرَجَعَ فُقَراءُ الْمُهَاجِرِينَ إِلَى رسولِ اللهِ﴿ه، فقالوا: سَمِعَ إِخْوَانُنَا أَهْلُ
﴿ : (( ذَلِكَ فَضْلُ اللـه يُؤْتِهِ مَنْ يَشَاءُ)).
الأَمْوَالِ بِمَا فَعَلْنَا فَفَعَلُوا مِثْلَهُ؟ فَقَالَ رَسُولُ الله
(( الدُّتُورُ )) جمع دَثْر - بفتح الدال وإسكان الثاء المثلثة - وَهُوَ : المال الكثير .
Abū Hurayrah 4% narrates that the poor Muhajirun came to the Messenger
of Allāh
and said: "The wealthy people have appropriated high ranks
and eternal bounties." He asked: "How is that?" They said: "They perform
șalāh as we perform salah and they fast as we fast. They have extra wealth
with which they perform Haj, 'Umrah, wage jihad and give in charity." The
Messenger of Allāh
said: "Should I not teach you something by which
you can reach those who went ahead of you and outshine those who will
come after you, and none will be better than you except one who does
the same as you do?" They replied: "Please do, O Messenger of Allah!" He
said: "You should glorify Allāh (i.e. say Subhanallāh), praise Allāh (i.e. say
Alhamdulillah) and express the greatness of Allāh (i.e. say Allahu Akbar)
thirty-three times after every salāh."
Muslim adds in his narration: These poor Muhajirun then returned to the
Messenger of Allah
and said: "Our wealthy brothers heard of what we
were doing and they did the same." The Messenger of Allah
said: "That
is the bounty of Allah which He gives to whoever He wills." (Bukhārī, Muslim)
Abū Șālih, the narrator of this hadith from Abu Hurayrah
said: “When
he was asked about the manner of saying these words, he said: "He should
say Subhanallāh, Alhamdulillah and Allahu Akbar thirty three times each."

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RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith was mentioned previously. See hadith 573.
According to Abū Salih, the narrator of the hadith from Abu Hurayrah &
, each of these
three phrases should be recited in succession thirty-three times. However, the majority of the
scholars are of the opinion that each one should be recited thirty-three times individually,
before commencing with the next.
Additional Points
v In religious matters, one should emulate those who possess greater virtue so that one
may progress spiritually, while in worldly matters, one should look towards those who
possess less, so that one may increase in gratitude.
v One should adhere to the quantities in respect of the adhkar mentioned in the ahadith
because of the special hidden wisdom which is contained within them.
Hadith 1419
﴿َ، قَالَ : (( مَنْ سَبَّحَ الله في دُبُرِ كُلِّ صَلَةٍ ثَلاثاً وَثَلاثِينَ ، وحَمِدَ
و عنه ، عن رسولِ الله
اللهَ ثَلاثً وَثَلَائِينَ ، وَكَبََّ الله ثلاثاً وَثَلاثِينَ ، وقال تَمَامَ الِمِثَةِ : لاَ إِلهَ إِلَّ اللهُ وَحدَهُ لا شَرِيكَ
لَهُ ، لَهُ المُلْكُ وَلَهُ الحَمْدُ ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ، غُفِرَتْ خَطَايَاهُ وَإِنْ كَانَتْ مِثْلَ زَبَدِ
البَحْرِ )) . رواه مسلم .
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "One who
says subhanallah thirty three times, Alhamdulillah thirty three times, and
Allahu Akbar thirty three times after every salah, and then brings it to a
total of 100 by saying, 'There is none worthy of worship besides Allah. He
is one and has no partner. His is the sovereignty and all praise is due to
Him. He has power over everything,' will have his sins forgiven even if they
are like the foam of the ocean." (Muslim, Ahmad, Bayhaqī)
Commentary
Moulāna Rūmī & explained that, when we recite Subhanallah (declaring the purity of Allah),
it is as if Allāh &s is saying to us, "I am pure and unblemished and I do not become pure by
your proclamation. However, by the blessings of subhanallah, I will purify those who recite it
(from faults, weaknesses and sins)." Similarly, by reciting Alhamdulillah, Allah &s will create
such qualities within us that will make us praiseworthy, and by reciting Allahu Akbar, Allah
des will make us respectable and honourable in the opinion of others. Thus, these words are
actually a three-in-one cleansing agent of the heart.

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RIYĀD AL-ȘĀLIĶĪN
It is to be noted that the forgiveness of sins referred to in this hadith refers to minor sins
and not major sins as the latter require istighfar and tawbah.
Hadīth 1420
٤، قَالَ : (( مُعَقِّبَاتٌ لاَ يَخِيبُ قَائِلُهُنَّ - أَوْ
وعن كعب بن عُجْرَةَ رِلَّهُ ، عن رسولِ الله
فَاعِلُهُنَّ - دُبْرَ كُلِّ صَلَةٍ مَكْتُوبَةٍ: ثَلاثٌ وَثَلاثونَ تَسْبِيحَةً. وَثَلاثٌ وَثَلاَثُونَ تَحْمِيدَةً ، وَأَرْبَعٌ
وَثَلاَثُونَ تَكْبِيرَةً )) . رواه مسلم.
Ka'b ibn 'Ujrah 4% narrates that the Messenger of Allah
said: "One
who says - or does - the mu'aqibāt after every obligatory salah will never
be unsuccessful: tasbih thirty three times, tahmīd thirty three times, and
takbīr thirty four times." (Muslim, Dārimī, Bayhaqī)
Commentary
There are slight differences between the various tasbihat which are to be recited after the Fard
șalāhs. The reason for this was that the Messenger
advised each person according to his
spiritual requirements. We may recite any one of them, or according to some scholars, rotate
between all of them so that we may practise on all these ahadith. According to Ibn Hajar
the narration of reciting takbir 34 times is preferred over all other narrations.
According to Mujaddid Alf Thanī (%), these adhkār after salah are recited in order to compensate
for the deficiencies in the salah and to acknowledge one's weakness and imperfection.
Allahu Akbar is recited once more than the tasbih and tahmīd in order to emphasise Allah's
des greatness and grandeur.
Hadith 1421
وعن سعد بن أبي وقاص وله: أنَّ رسولَ الله :﴿ كَانَ يَتَعَوَّذُ دُبْرَ الصَّلَواتِ بِهِؤُلاءِ الكَلِمَاتِ
: (( اللَّهُمَّ إنِّي أَعوذُ بِكَ مِنَ الجُبْنِ وَالْبُخْلِ ، وَأَعُوذُ بِكَ مِنْ أَنْ أَرَدَّ إِلَى أَرْذَلِ العُمُرِ ، وَأَعُوذُ
بِكَ مِنْ فِتْنَةِ الدُّنْيَا ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ القَبْرِ )) . رواه البخاري .
Sa'd ibn Abī Waqqāș
narrates that the Messenger of Allah
used
to seek refuge in Allāh after every salah with these words: "O Allah, I
seek refuge in You from cowardice and miserliness. I seek refuge in You
from being returned to an age of infirmity. I seek refuge in You from the
tribulation of this world. I seek refuge in You from the tribulation of the

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RIYĀD AL-ȘĀLIĶĪN
grave." (Bukhārī, Nasa'ī, Tirmidhī)
Vocabulary and Definitions
"Miserliness" refers to not fulfilling one's compulsory financial obligations. According to the
Arabs, it refers to withholding one's excess items from a beggar.
The "age of infirmity" refers to old age when the memory becomes weak, the limbs become
fragile and one is similar to a little child.
The "tribulation of this world" refers to becoming so engrossed in the matters of the world
that one forgets Allah , abstains from His worship and begins following one's desires.
Some scholars say that it refers to such wealth or poverty which diverts one from Allah &s.
The "tribulation of the grave" refers to the various punishments of the grave which will be
meted out to people for their evil deeds. Some scholars say that it refers to questioning by
the angels in the grave.
Commentary
This was the du'a' which the Messenger
used to recite after salah, however some scholars
are of the view that it was recited in the last rak'at before the salām.
The narrator of this hadith, Sa'd dog used to teach this du'a' to his children.
Hadīth 1422
﴾، أخذ بيده، وقال: ((يَا مُعَاذُ ، وَاللهِ إِنِّي لأُحِبُّكَ )) فَقَالَ
وعن معاذ طه : أن رسُولَ اللهِ
: (( أُوصِيكَ يَا مُعَاذُ لاَ تَدَعَنَّ فِي دُبُرِ كُلِّ صَلَةَ تَقُولُ: اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ ، وَشُكْرِكَ،
وَحُسْنِ عِبَادَتِكَ )) . رواه أَبُو داود بإسناد صحيح .
Mu'adh dog narrates that the Messenger of Allah
held his hand and
said: "O Mu'ādh, by Allah, I love you." He then said: "O Mu'adh, I advise
you not to omit saying after every salah, 'O Allah, help me remember You,
be grateful to You, and worship You in an excellent manner." (Abū Dāwūd,
Nasa'ī, Ahmad)
Commentary
Allah's & remembrance here refers to the tilawah of the Qur'an as well as other forms of
dhikr. By this, one emerges from heedlessness towards the closeness of Allah des.
We ask Allah JA
to assist us in being grateful to Him because Allah's &s bounties upon His

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RIYĀD AL-ȘĀLIĶĪN
servants are countless. Such bounties may be outward or inward, worldly or eternal. Each
bounty conceals millions of other bounties. Allah &s states,
﴿وَإِنْ تَعُدُّوْا نِعْمَةَ اللهِ لَا تُحْصُوْهَا ﴾
"If you attempt to count Allah's bounty, you will not be able to do so." (Sūrah
al-Nahl, 18)
We ask Allah & for assistance in worshipping Him in an excellent manner. This entails
fulfilling all acts of worship with their required etiquettes, concentration, devotion and
sincerity. Some scholars are of the opinion that this refers to the stage of ihsan where a
person worships Allah & as though he is seeing Him.
The three requests in this hadith are linked because the dhikr of Allah &s leads a person to
being grateful to Him, which in turn leads to him worshipping Allah & in the best possible
manner.
Additional Points
The hadith highlights the great status of Mu'adh
in the sight of the Messenger
v A person should inform those whom he loves regarding his love for them.
V A lover always endeavours to teach his beloved that which is beneficial.
Hadith 1423
وعن أبي هريرة ﴿له: أنَّ رَسُولَ اللهِ ﴿ه، قَالَ: ((إِذَا تَشَهَّدَ أَحَدُكُمْ فَلْيَسْتَعِذْ بِاللهِ مِنْ أَرْبَعِ ،
يقول: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابٍ جَهَنَّمَ ، وَمِنْ عَذَابِ القَبْرِ ، وَمِنْ فِتْنَةِ المَحْيَا وَالْمَمَاتِ
، وَمِنْ شَرِّ فِتْنَةِ المَسِيحِ الدَّجَّالِ )) . رواه مسلم .
Abū Hurayrah &
narrates that the Messenger of Allah
said: "When
any of you sits for the tashahhud (the final sitting posture in salah), he
should seek refuge in Allah from four things, by saying: 'O Allah, I seek
refuge in You from the punishment of Hell-fire, from the punishment of
the grave, from the tribulation of the living and the dead, and from the
evil tribulation of Dajjāl." (Muslim)
Commentary
"The punishment of Hell-fire" has been mentioned first to show that the actual object of

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RIYĀD AL-ȘĀLIĶĪN
life is to save oneself from the Hell-fire and that one who succeeds in this is truly fortunate.
"The punishment of the grave" is a reality. Since it is the first stage of the Hereafter, it is a
good reflection of how one will fare in the subsequent stages. It is for this reason that when
'Uthman age used to stand at a grave, he used to cry so much that his beard would become
wet with tears. Someone asked him why he wept more at the mention of the grave than
he did at the mention of Paradise and Hell. He replied, "I have heard from the Messenger
of Allāh
that the grave is the first stage towards the Hereafter. One who is saved from
punishment in it, will have ease in the subsequent stages, and one who is not saved from
punishment in it, will have a harsher experience in the subsequent stages. I have also heard
that no scene is more terrifying than that of the grave." (Ibn Mājah)
"The tribulation of the living" refers to all the tests which cause harm to one's physical or
spiritual self.
The tribulation of the dead refers to tests which begin when one is about to leave this world,
when Shaitan makes his final and most dangerous attack upon man's īman. It also includes
all the stages in the grave, the plains of Qiyamah and the life of the Hereafter.
"The evil tribulation of Dajjal" is mentioned because it is from amongst the greatest of
tribulations man will face in life.
Additional Points
v The Messenger
taught this du'a' to his Ummah for their benefit, and not for his benefit
because he was guaranteed protection from all evils.
Hadith 1424
، إِذَا قَامَ إِلَى الصَّلاَةِ يَكُونُ مِنْ آخِرٍ مَا يَقُولُ بَيْنَ
وعن عليٍّ الطَّهُ، قَالَ: كَانَ رَسُولُ اللهِ لُ
التَّشَهُّدِ وَالتَّسْلِيمِ : ((اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أسْرَرْتُ وَمَا أَعْلَنْتُ ، وَمَا
أسْرَفْتُ ، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، أنْتَ الْمُقَدِّمُ، وَأَنْتَ المُؤَخِّرُ ، لا إلهَ إِلَّ أَنْتَ )). رواه مسلم .
'Alī gg narrates: When the Messenger of Allah
performed his șalāh,
the last thing that he would say between the tashahhud and the salām was:
"O Allah, forgive me my future and past sins, my private and public sins,
my extravagance, and for all that You have more knowledge about than
me. You alone can cause one to advance and You alone can cause one to
retrogress. There is none worthy of worship besides You." (Muslim, Ahmad,

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RIYĀD AL-ȘĀLIĶĪN
Bayhaqī, Tirmidhī)
Commentary
The Messenger of Allah
sought forgiveness due to his humbleness and in order to teach
his Ummah to do likewise since none can fulfil the rights of Allah's grandeur.
Hadith 1425
وعن عائشة ﴿ه، قالت: كَانَ النبيُّ :﴿هَ يُكْثِرُ أَنْ يَقُولَ فِي رُكُوعِهِ وَسُجُودِهِ : (( سُبْحَانَكَ
اللَّهُمَّ رَبَّنَا وبِحَمْدِكَ ، اللَّهُمَّ اغْفِرْ لِي )) متفقٌ عَلَيْهِ .
'Ã'ishah we
narrates: "The Messenger of Allah
used to frequently say
in his rukū' and sajdah: 'Glory be to You, O Allah, our Sustainer, and praise
be to You. O Allah, forgive me." (Bukhārī, Muslim, Ahmad, Bayhaqī)
Commentary
In various ahādīth, we are commanded to supplicate in rukū' and sajdah. Supplication is of
two types: praising Allah &s and mentioning His grandeur, and requesting for one's needs
from Allah &S. Some Hanafi scholars are of the opinion that one should not supplicate for
one's needs in ruku' and sajdah, while others state that in the Fard salahs, one should suffice
on the tasbīhat only, but in Nafl salāhs, other du'ās may be recited.
Hafiz Ibn Hajar
has stated that the Messenger of Allah
used to recite the du'a'
mentioned in this hadith out of salah as well.
Hadith 1426
13
كَانَ يقولُ فِي رُكُوعِهِ وَسُجُودِهِ : (( سبُّوحٌ قُدُّوسٌ رَبُّ المَلاَئِكَةِ
وعنها : أن رسول الله
وَالرُّوحِ )) . رواه مسلم .
'A'ishah was narrates: "The Messenger of Allah
used to say in his rukū'
and sajdah: 'Allah is exceptionally pure and majestic. He is the Sustainer
of the angels and of the spirit." (Muslim, Ahmad, Nasa'ī)
Commentary
The names Subbuh and Quddus mean that Allah && is free from all weaknesses and attributes
which are contrary to His lofty position. One mentions these two names of Allah & to
emphasise that one's ruku' and sajdah are only for that being who is perfect in every respect.

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RIYĀD AL-ȘĀLIĶĪN
JI (spirit), according to some scholars refers to Jibra'il &De, whilst others assert that it
refers to a special angel by that name.
Hadīth 1427
وعن ابن عباس ظه: أنّ رسولَ الله ﴿ه، قَالَ: ((فَأَمَّا الرُّكُوعُ فَعَظِّمُوا فِيهِ الرَّبَّ رَكَ، وَأمَّا
السُّجُودُ فَاجْتَهِدُوا فِي الدُّعَاءِ ، فَقَمِنٌ أنْ يُسْتَجَابَ لَكُمْ )) . رواه مسلم .
Ibn ‘Abbās
narrates that the Messenger of Allah
said: "When in
rukū‘, express the majesty of the Sustainer. When in sajdah, exert yourself
in supplication as it is highly likely that your supplication will be accepted."
(Muslim)
Commentary
In sajdah, one expresses his submissiveness and humbleness before Allah &s and this pleases
Allah && tremendously. Du ās are therefore readily accepted in this posture of salah. Generally,
the Messenger of Allah
used to recite "سبحن ربي الاعلي' in sajdah, however at times, he would
recite other du'as and other forms of tasbih. According to the Hanafi scholars, these other du'ās
should be recited in Nafl salāhs, especially the Tahajjud salah, as we have been commanded
not to lengthen the Fard salah, keeping the old, sick and weak in mind.
Hadith 1428
، قَالَ : ((أَقْرَبُ مَا يَكُونُ العَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ
وعن أبي هريرة طه: أنَّ رسول الله
، فَأَكْثِرُوا الدُّعَاءَ )) . رواه مسلم .
Abū Hurayrah &
s narrates that the Messenger of Allah
said: "The
closest a person is to his Sustainer is when he is in sajdah, so engage in
abundant supplication." (Muslim, Ahmad, Abū Dāwūd)
Commentary
Closeness here does not refer to physical proximity because Allah &s is free of space. It
refers to acceptance and honour. In other words, the best time when du'as are accepted is in
sajdah because a person places the most honourable portion of his body - his face - on the
ground, expressing his servitude and humility. When Allah & then raises the status of those
who humble themselves before Him, a person should engage in supplication in this posture.
However, supplications should be in the Arabic language and should be done in the Nafl salahs.
This hadith serves as proof for those who say that sajdah is superior in virtue to standing

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RIYĀD AL-ȘĀLIĶĪN
in șalāh.
Hadīth 1429
وعنه: أنَّ رسُولَ اللهِ ﴿ كَانَ يَقُولُ في سجودِهِ : ((اللَّهُمَّ اغْفِرْ لي ذَنْبِي كُلَّهُ: دِقَّهُ وَجِلَّهُ،
وَأَوَّلَهُ وَآخِرَهُ ، وَعَلَاَنِيَتَهُ وَسِرَّهُ)) . رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
used to say in
his sajdah: "O Allah, forgive me all my sins: minor and major, first and last,
open and secret." (Muslim, Bayhaqī)
Commentary
One should request Allah &s for forgiveness from all sins because this is a requirement to gain
immediate entry into Paradise. Since a person is closest to Allah & in sajdah, he should beg
for forgiveness at such a time. A proud person justifies his actions, whereas a lover is always
repentant and anxious whether his actions are in conformance to the pleasure of his beloved.
Minor sins are mentioned before major sins because people generally overlook them. Also,
when minor sins become a habit, they eventually lead to major sins. However, if one abstains
from minor sins, then it will become much easier to abstain from major sins.
Hadith 1430
، ذَاتَ لَيْلَةِ ، فَتَحَسَّسْتُ ، فإِذا هُوَ رائِعٌ - أَوْ
وعن عائشة رطّه، قالت: افتقدتَ النبيَّ
سَاجِدٌ - يقولُ : (( سُبْحَانَكَ وَبِحَمْدِكَ ، لاَ إِلهَ إِلَّ أنت )) وفي روايةٍ : فَوَقَعَتْ يَدِي عَلَى
بَطْنِ قَدَمَيْهِ، وَهُوَ فِي المَسْجِدِ وَهُمَا مَنْصُوبَتَانِ ، وَهُوَ يَقُولُ: ((اللَّهُمَّ إِنِّي أَعُوذُ بِرِضَاكَ مِنْ
سَخَطِكَ ، وَبِمِعَافَاتِكَ مِنْ عُقُوبَتِكَ، وأَعُوذُ بِكَ مِنْكَ، لاَ أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ
عَلَى نَفْسِكَ )). رواه مسلم .
'A'ishah
narrates: "I could not find the Messenger of Allah
one
night and reached out to touch him. He was in rukū' - or sajdah - and said:
'Glory be to You and praise be to You. There is none worthy of worship
besides You."
Another narration has: "My hand touched the inside part of his feet and
he was in sajdah. They were upright and he was saying: 'O Allah, I seek
refuge in Your pleasure from Your displeasure, and Your pardon from Your
punishment. I seek refuge in You from You. I am unable to fully praise You.

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RIYĀD AL-ȘĀLIĶĪN
You are as You praised Yourself."" (Muslim, Ahmad, Abū Dawud)
Commentary
This hadith in all probability refers to the 15th night of Sha'ban.
The du'a' is one of progression. Firstly, the Messenger of Allah
sought refuge in the
actions of Allah &S, then from the qualities (anger) of Allah KS, and finally from the Being
of Allah des.
According to 'Allamah Khattabī (), the du'a', "I am unable to fully praise You. You are as You
praised Yourself," points to man's weakness and inabilities because no matter how much he
tries, he will not be able to praise Allah & in conformity to His status.
Additional Points
The fact that 'A'isha's was hand touched the foot of the Messenger
proves the Hanafi
view that if a woman touches a man, his wudū' is not nullified.
V It is Sunnah for the feet to be upright during sajdah and for the toes to face the Qiblah.
Hadith 1431
١، فَقَالَ : (( أيعجزُ أحَدُكُمْ أنْ
وعن سعد بن أبي وقاصٍ ﴿هُ قَالَ: كنا عِنْدَ رسول الله فُ
يَكْسِبَ في كلِّ يومٍ أَلْفَ حَسَنَّةٍ! )) فَسَأَلَهُ سَائِلٌ مِنْ جُلَسائِهِ: كَيْفَ يَكْسِبُ ألفَ حَسَنَةٍ ؟ قَالَ
: (( يُسَبِّحُ مِنَةَ تَسْبِيحَةٍ فَيُكْتَبُ لَهُ أَلْفُ حَسَنَةٍ ، أَوْ يُحَطُّ عَنْهُ ألفُ خَطِيَةٍ )) . رواه مسلم .
قَالَ الحُمَيْدِيُّ : كذا هُوَ في كتاب مسلم : ((أَوْ يُحَطُّ )) قَالَ البَرْقاني: ورواه شُعْبَةُ وأبو عَوَانَة
، وَيَحْبَى القَطَّنُ ، عن موسى الّذِي رواه مسلم من جهتِهِ فقالوا: ((ويحط )) بغير ألِفٍ .
Sa'd ibn Abī Waqqās 1.00
narrates: "We were with the Messenger of Allah
when he said: 'Are any of you able to earn 1000 rewards every day?' One
of those who was seated asked: 'How can a person earn 1000 rewards?' He
replied: 'Glorifying Allah 100 hundred times results in 1000 rewards being
recorded for him and 1000 sins erased." (Muslim, Ahmad)
Commentary
Allāh &s grants a minimum increase of tenfold, as explained in this hadith. However, He can
increase the reward to 700 times and even more if He so chooses. We are truly fortunate to
receive such great rewards for such minimal effort.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1432
وعن أَبِي ذَر ◌ِهِ: أنَّ رسولَ الله ﴿، قَالَ: ((يُصْبحُ عَلَى كُلِّ سُلاَمَى مِنْ أَحَدِكُمْ صَدَقَةٌ :
فَكُلُّ تَسْبِيحَةٍ صَدَقةٌ ، وَكُلُّ تَحْمِيدَةٍ صَدَقَةٌ ، وَكُلُّ تَهْلِيلةٍ صَدَقَةٌ ، وَكُلُّ تَكْبِيرَةٍ صَدَقَةٌ ، وأمْرٌ
بالمَعْرُوفِ صَدَقَةٌ ، وَنَهْيٌّ عَنِ المُنْكَرِ صَدَقَةٌ ، وَيَجْزِئُ مِنْ ذَلِكَ رَكْعَتَانِ يَرْكَعُهُمَا مِنَ الضُّحَى
)) واه مسلم .
Abu Dharr dog narrates that the Messenger of Allah
said: "Every morning,
charity is due on behalf of every joint of your body. Every tasbīḥ (Subhanallāh
- glorification of Allah ) is charity; every tahmīd (Alhamdulillah - praise
of Allāh &s) is charity; every tahlīl (la ilahā illallah - proclamation of the
oneness of Allāh &s) is charity; every takbir (Allahu akbar - expression of
the greatness of Allah ) is charity; commanding good is charity; and
forbidding evil is charity. However, two rak'āts of salah at mid-morning
(Șalāt al-Duļā) suffices for all of this." (Muslim)
Commentary
This hadith was mentioned previously. See hadith 118. It is repeated here to show the virtue
of tahmīd, tasbīḥ, tahlīl and takbīr.
Two rak'āts of Salat al-Duha are equal in reward to the charity due for the 360 joints of the
body because salah is such an act of worship in which all the limbs are utilised.
Hadith 1433
خرجَ مِنْ عِنْدِهَا بُكْرَةً حِيْنَ صَلَّى
وعن أم المؤمنين جُوِيْرِيَةَ بنت الحارِث عليها: أَنَّ النَّبِيَّ
الصُّبْحَ وَهِيَ في مَسْجِدِها ، ثُمَّ رَجَعَ بَعدَ أنْ أضْحَى وَهِيَ جَالِسَةٌ ، فقالَ : (( مَا زِلْتِ عَلَى
الحالِ الَّتِي فَارِ قَتُكِ عَلَيْهَا؟ )) قالت: نَعَمْ، فَقَالَ النَّبِّ:﴿لَ : ((لَقَدْ قُلْتُ بَعْدَكِ أَرْبَعَ كَلِمَاتٍ
ثَلاثَ مَرَّاتٍ ، لَوْ وُزِنَتْ بِمَا قُلْتِ مُنْذُ اليَوْمِ لَوَزَنَتْهُنَّ: سُبْحَانَ الله وَبِحَمْدِهِ عَدَدَ خَلْقِهِ ،
وَرِضَى نَفْسِهِ ، وَزِنَةَ عَرْشِهِ ، وَمِدَادَ كَلِمَاتِهِ )) . رواه مسلم .
وفي روايةٍ لَهُ : (( سُبْحانَ الله عَدَدَ خَلْقِهِ، سُبْحَانَ اللهِ رِضِى نَفْسِهِ ، سُبْحَانَ اللهِ زِنَةَ عَرْشِهِ
، سُبْحَانَ الله مِدَادَ كَلِمَاتِهِ )) .
9
وفي رواية الترمذي: ((ألا أَعَلِّمُكِ كَلِمَاتٍ تَقُولِينَهَا؟ سُبحَانَ الله عَدَدَ خَلْقِهِ؛ سُبحَانَ الله

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RIYĀD AL-ȘĀLIĶĪN
عَدَدَ خَلْقِهِ ، سُبحَانَ الله عَدَدَ خَلْقِهِ ، سُبْحَانَ اللهِ رِضى نَفْسِهِ ، سُبْحَانَ اللهِ رِضى نَفْسِهِ ،
سُبْحَانَ اللهِ رِضَا نَفْسِهِ ، سُبْحَانَ الله ◌ِنَةَ عَرْشِهِ، سُبْحَانَ اللهِ زِنَةَ عَرشِهِ ، سُبْحَانَ الله زِنَةَ
عَرشِهِ ، سُبْحَانَ الله مِدَادَ كَلِمَاتِهِ ، سُبْحَانَ الله مِدَادَ كَلِمَاتِهِ ، سُبْحَانَ الله مِدَادَ كَلِمَاتِهِ )) .
Juwayriyah5 4
narrates that the Messenger of Allah
left her one
morning to perform the Fajr salah while she was in her place of salah. He
returned after mid-morning and she was still sitting. He said: "You are
still in the same position from the time I left you?" She replied: "Yes." The
Messenger of Allah
said: "After I left you, I recited four phrases three
times. If they were to be weighed against all that you had recited today,
they would equal them: 'Glory be to Allah and praise be to Him equal to
the number of His creation, His pleasure, the weight of His Throne, and
the number of His words."
Another narration has: "Glory be to Allah equal to the number of His
creation. Glory be to Allah equal to His pleasure. Glory be to Allah equal
to the weight of His Throne. Glory be to Allah equal to the number of His
words."
A narration of Tirmidhī has: "Should I not teach you some words which you
should say?" 'Glory be to Allah equal to the number of His creation. Glory
be to Allāh equal to the number of His creation. Glory be to Allah equal to
the number of His creation. Glory be to Allah equal to His pleasure. Glory
be to Allah equal to His pleasure. Glory be to Allah equal to His pleasure.
Glory be to Allah equal to the weight of His Throne. Glory be to Allah
equal to the weight of His Throne. Glory be to Allah equal to the weight
of His Throne. Glory be to Allah equal to the number of His words. Glory
be to Allah equal to the number of His words. Glory be to Allah equal to
the number of His words."" (Muslim, Ahmad)
5 Harith ibn Dirar, the leader of the Banu Mustaliq tribe, was her father. She was initially married to
Rafi ibn Safwan. In 5 Hijrī, during the battle of Muraysī she was captured and fell to the lot of Thabit
ibn Qays. He was prepared to free her for 19 uqiyya of gold. She went to the Messenger of Allah
to seek assistance. He paid the money and asked her if she would marry him. She agreed and he then
married her. She passed away in Rabī al-Awwal, 50 Hijrī at the age of 65. Marwan performed her Janāzah
șalāh and she was burried in Baqī'.

134
RIYĀD AL-ȘĀLIĶĪN
Commentary
"His words" can refer to the Quran, Allah's &s knowledge or His uncreated quality of speech
which is free from the qualities of human speech.
The hadith teaches us that when making dhikr, quality is of greater value than quantity.
Hence, the content of the dhikr should be excellent and it should be recited with sincerity.
Mulla 'Ali Qarī has written that the dhikr mentioned in this hadith is more rewarding since
one concentrates on Allah's des attributes which are mentioned therein and one meditates
over them. Other scholars consider this dhikr to be superior because in it one expresses one's
helplessness in respect of counting the praises and favours of Allah & and this is the best
form of submission to Him.
Additional Points
A person should stipulate a portion of his home specifically for the worship of Allah &s.
Allah &e grants great rewards for minimal acts of devotion.
Hadīth 1434
، قَالَ : ((مَثَلُ الَّذِي يَذْكُرُ رَبَّهُ وَالَّذِي لا يَذْكُرُهُ
وعن أبي موسى الأشعري ونُّه ، عن النبيّ
مَثَلُ الحَيِّ وَالمَيِّتِ )) . رواه البخاري .
ورواه مسلم فَقَالَ : (( مَثَلُ البَيْتِ الَّذِي يُذْكَرُ اللهُ فِيهِ ، وَالْبَيْتِ الَّذِي لا يُذْكَرُ اللهُ فِيهِ ، مَثَلُ
الحَيِّ والمَيِّتِ )) .
Abū Mūsā al-Ash'arī &
narrates that the Messenger of Allah
said:
"The similitude of one who remembers his Sustainer and one who does
not remember Him is that of the living and the dead." (Bukhārī)
Muslim narrated it as follows: "The similitude of the house in which Allah
is remembered and the house in which Allah is not remembered is that of
the living and the dead." (Muslim)
Commentary
The similarity of one who makes dhikr to a living person, and one who does not do so to a
dead person can be in any of the following ways:
1. One who engages in dhikr utilises his external limbs in the obedience of Allah &s and
fills his heart with Allah's &s recognition. Through this he becomes a means of benefit and

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RIYĀD AL-ȘĀLIĶĪN
guidance for others and is like a living person. In contrast, a person who does not engage in
dhikr, neither benefits himself nor others. In fact, he is worse than a dead person, because
he is an enemy to himself and misguides others as well.
2. One who engages in dhikr is spiritually alive, whilst one who does not is spiritually dead.
The more dhikr one engages in, the easier it becomes for him to abstain from sin and to
perform righteous deeds. In contrast, one who does not engage in dhikr is spiritually dead,
and it becomes extremely difficult for him to abstain from sin and to perform righteous
deeds. Hakīm Tirmidhī stated: "Dhikr moistens the heart and softens it. A heart devoid of
dhikr becomes dry and hard, due to the excessive heat of lust and base desires. All parts of
the body likewise become stiff and abstain from submission to Allah &S. If you try to bend
them, they break like a dry piece of wood which can only be used as firewood.
3. This hadith refers to the eternal life of those who engage in dhikr. They will enjoy a special
life after death, similar to the martyrs.
4. The contrast is in respect of gain and loss. A person who harasses one who engages in
dhikr is like one who harasses a living being, hence he will suffer for this harassment. In
contrast, one who ill-treats the unmindful, ill-treats a dead body, which cannot defend itself.
Hadith 1435
وعن أبي هريرة ﴿َّهِ: أنَّ رسولَ اللهِ ﴾، قَالَ: ((يقول الله تَعَالَى: أنا عِنْدَ ظَنِّ عَبْدِي بِي
، وَأَنَا مَعَهُ إِذَا ذَكَرَنِي ، فإنْ ذَكَرَنِي فِي نَفْسِهِ ، ذَكَرْتُهُ فِي نَفْسِي ، وإنْ ذَكَرَنِي في ملأٍ ذَكرْتُهُ
فِي مَلٍ خَيْرٍ مِنْهُمْ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "Allah &s
says: 'I treat My servant according to his thoughts about Me and I am with
him when he remembers Me. When he remembers Me by himself, I remember
him by Myself. When he remembers Me in a gathering, I remember him
in a better gathering." (Bukhārī, Muslim, Ahmad)
Commentary
A person should always be encouraged by the fact that Allah's Les mercy overpowers His
anger. To lose hope in the mercy of Allah & is kufr (disbelief), just as not fearing Him at all
is also kufr. A true believer is one who has hope in the mercy of Allah Ks, but at the same
time fears punishment for his sins.
"I am with him when he remembers Me," means that when a person remembers Allah des
verbally or in his heart, Allah & protects him from Shaitan and his cronies and grants him
the divine ability to do good.

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RIYĀD AL-ȘĀLIĶĪN
"When he remembers Me in his heart, I remember him in My heart," refers to dhikr of the
heart or dhikr done by the tongue in such a way that no one else can hear it. It is free of
show and boasting, hence Allah & remembers or rewards one who does so in such a way
that none of the creation are aware of it.
"When he remembers Me in a gathering, I remember him in a better gathering," refers to
the gathering of the close angels and the Messengers . Allah specially rewards this
form of dhikr for the following reasons:
1. Allah des created man in such a way that he is able to do good as well as go astray, and
submission on his part deserves special attention.
2. The angels could not understand the creation of Adam &
&e and contended that he would
cause bloodshed and trouble in the world, while they would engage in Allah's & dhikr. When
man remembers Allah &, Allah & reminds the angels of his wisdom of creating them.
3. Man's remembrance of Allah &s is more praiseworthy than that of the angels, because
man does so due to faith in the unseen, whilst the angels are able to witness many matters
of the unseen.
Additional Points
v Dhikr in a group is permissible and virtuous.
Hadith 1436
وعنه قَالَ : قَالَ رَسُولُ اللهِ﴾: ((سَبَقَ الْمُفَرِّدُونَ)) قالوا: وَمَا المُفَرِّدُونَ؟ يا رسولَ الله
قَالَ: ((الذُّكِرُوْنَ اللهَ كَثِيْرًا وَ الذُّكِرْتِ )) . رواه مسلم.
وَرُوي : ((المُفَرِّدُونَ )) بتشديد الراءِ وتخفيفها والمشهُورُ الَّذِي قَالَهُ الجمهُورُ : التَّشْدِيدُ.
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The
mufarridun have surpassed others." The Șahabah A
š asked: "Who are the
mufarridūn, O Messenger of Allah?" He replied: "The men and women who
remember Allāh abundantly." (Muslim, Ahmad, Hakim)
Commentary
The Messenger of Allah
mentioned these words to the Șahabah while returning from
Makkah Mukarramah to Madinah Munawwarah at a place called Mount Hamdan. Some of
the Șahabah hastily returned home and the Messenger of Allah
addressed those who
had remained behind saying that the mufarridun (those who had gone ahead) had surpassed

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everyone. Outwardly, it seemed to refer to those who had reached Madinah Munawwarah
first, however the Șahabah understood that the Messenger of Allah
meant something
different. They therefore asked for an explanation and the Messenger of Allah
explained
that it referred to those who engage in abundant dhikr of Allah &S. In other words, "the
mufarridun have surpassed others" in gaining the pleasure of Allah Ks, acquiring lofty ranks
in the Hereafter, being granted a bond with Allah & in this world, and achieving a good
condition of the heart.
Among those who remember Allah & abundantly, according to Ibn 'Abbas
s, are those
who recite the various du'as narrated by the Messenger of Allah
at the time of eating,
sleeping, awakening, relieving oneself, etc.
Additional Points
v Scholars state that the Messenger of Allah
would generally strive to turn the focus
of the Sahabah towards the Hereafter and away from this world, as he did here.
Hadīth 1437
وعن جابر ﴿هُ قَالَ: سَمِعْتُ رَسُولَ اللهِ ﴿ه، يقولُ: ((أَفْضَلُ الذِّكْرِ: لا إلَهَ إِلَّ اللـهُ)).
رواه الترمذي ، وقال : (( حديث حسن )) .
Jābir 4% narrates: I heard the Messenger of Allah
saying: "The best dhikr
is, 'there is no deity worthy of worship besides Allah." (Tirmidhī, Ibn Mājah)
Commentary
Mulla 'Ali Qarī stated that this dhikr is most superior because it is the proclamation of
the kalimah which is the foundation of Islam. Other scholars state that these words of tawhid
are most superior because they are most effective in purification of the inward and outward
self. When a person utters 'la ilaha', he negates all false deities, and when he utters 'illallah',
he affirms one sovereign being who deserves to be worshipped. By reciting this negation and
affirmation, the heart is radiated and this effect manifests itself on the outward limbs of the
body. One then begins to perform actions which are according to the demand of these words.
The Messenger of Allah
also said, "Continue renewing your īmān." When the Sahābah
enquired how they could renew their īman, the Messenger
replied, "Recite lāilāha illallah
in abundance." (Ahmad, Hakim)
In essence, the kalimah means that Allah & is completely independent of everything, and

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RIYĀD AL-ȘĀLIĶĪN
everything is dependent upon Allah &S. Allah & is independent of all demands of existence.
He is unique, eternal, self subsistent and free of faults and weaknesses. He is free from the
qualities of created beings such as hearing, seeing and speaking and has no need for limbs.
He does not acquire benefits from His actions and laws and nothing is compulsory upon Him.
He Ks has brought the whole of creation into existence and the creation have no power
without His help.
Hadith 1438
وعن عبد الله بن بسر له: أنَّ رجلاً قَالَ: يَا رسولَ الله، إنَّ شَرَائِعَ الإسْلامِ قَدْ كَثُرَتْ عَليَّ
، فَأَخْبِرْنِي بِشَيءٍ أَتَشَبِثُ بِهِ قَالَ : (( لا يَزالُ لِسَانُكَ رَطباً مِنْ ذِكْرِ الله)) . رواه الترمذي ،
وقال : (( حديث حسن )) .
'Abdullah ibn Busr
narrates that a man said: "O Messenger of Allah, the
laws of Islam are too many for me. Tell me something which I can adhere
to." He said: "Keep your tongue moist with the remembrance of Allah."
(Tirmidhī, Ahmad, Ibn Mājah, Bayhaqī)
Commentary
The Sahabī meant that although the observance of every command of Islam is imperative, to
attain perfection in each and every one is difficult. He wanted the Messenger of Allah
to recommend something which he could easily practise upon and which would draw great
rewards for him in the Hereafter.
"Keep your tongue moist" refers to excessive dhikr, since in the Arabic language, moistness
of the tongue refers to the mouth moving, whilst dryness refers to keeping silent. Some
scholars say that it means that one should take the name of Allah des with love and affection.
Abū al-Dardā &
% said that those who keep their tongues moist with the dhikr of Allah
will enter Paradise smiling.
Hadīth 1439
، قَالَ : (( من قَالَ: سُبْحان الله وبحمدِهِ ، غُرِسَتْ لَهُ نَخْلَةٌ
وعن جابر نَ ◌ّه ، عن النبي
في الجَنَّةِ )) . رواه الترمذي، وقال : (( حديث حسن )).
Jābir
narrates that the Messenger of Allah
said: "One who says,
'Glory be to Allah and praise be to Him,' has a date-palm tree planted for
him in Paradise." (Tirmidhī)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
Paradise consists of orchards and gardens, and other areas which are completely barren.
The more a person remembers Allah Ks, the more trees will be planted for him in Paradise.
These trees will never die, nor will they ever shed their leaves. The trunk of each tree will
be of gold or green emerald and its branches will be of red gold. Its fruit will be the size of
huge drums, and they will be sweeter than honey, softer than cream and will have no seeds
or pits on which one may choke.
Hadīth 1440
؛ لَيَةَ أُسْرِيَ بِي ،
: (( لَقِيْتُ إِبْرَاهِيمَ
وعن ابن مسعود ◌ّهُ قَالَ : قَالَ رسولُ الله {
فَقَالَ: يَا مُحَمّدُ أقْرِىءْ أُمَّتَكَ مِنِّي السَّلاَمَ ، وَأَخْبِرُهُمْ أَنَّ الجَنَّةَ طَيَِّّةُ الُّرْبَةِ ، عَذْبَةُ الماءِ ،
وأَنَّهَا قِيعَانٌ وأنَّ غِرَاسَهَا: سُبْحَانَ اللهِ ، والحَمْدُ للهِ ، وَلاَ إلَهَ إِلَّ اللهُ، واللهُ أكْبرُ )) . رواه
الترمذي ، وقال : (( حديث حسن )) .
Ibn Mas'ud 4og narrates that the Messenger of Allah
said: "I met Ibrāhīm
on the night of my ascension (Mi'raj). He said to me: 'O Muhammad, convey
my greetings of peace to your Ummah and inform them that Paradise has
good soil and sweet water. It is barren and its plants are, "Glory be to Allah.
All praise be to Allah. There is none worthy of worship besides Allah. Allah
is the greatest." (Tirmidhi, Ahmad)
Commentary
We have been told that "Paradise has good soil and sweet water," as an encouragement to
strive to make it our eternal abode. It is also possible that because trees grow well where
the sand is fertile and water is in abundance, we are encouraged to recite the specified dhikr
and have as many trees planted as we can in Paradise.
According to other ahadith, Paradise has every type of fruit and tree, while this hadith
mentions that it is barren. Scholars have explained this in the following ways:
1. Paradise is barren but when it is given to the people it will have trees and vegetation in
accordance to their good deeds.
2. Some portions of Paradise will have plantations and some will be barren.
The scholars of hadith have stated that whoever hears or reads this hadith should reply to
. "وعليه السلام ورحمة الله وبركاته" ,by saying الث the salam of Ibrahim

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1441
: (( ألا أُنَُّكُمْ بِخَيْرِ أعْمَالِكُمْ ، وَأَزْكَاهَا
وعن أبي الدرداءِ ﴿هُ، قَالَ: قَالَ رَسُولُ اللهِ لُـ
عِنْدَ مَلِيكِكُمْ ، وأَرْفَعِهَا فِي دَرَجَاتِكُمْ ، وَخَيرٍ لَكُمْ مِنْ إِنْفَاقِ الذَّهَبِ والفِضَّةِ، وَخَيْرٍ لَكُمْ مِنْ
أَن تَلْقَوا عَدُوَّكُمْ فَتَضْرِبُوا أعْنَاقَهُمْ وَيَضْرِبُوا أَعْنَافَكُمْ؟ )) قَالُوا: بَلَى، قَالَ : (( ذِكر الله
تَعَالَى )) . رواه الترمذي ، قَالَ الحاكم أَبُو عبد الله: (( إسناده صحيح )) .
Abū al-Dardā'
narrates that the Messenger of Allah
said: "Should I
not inform you of the best and purest of your actions in the sight of your
Master, that will enable you to reach the highest levels, that are better
for you than spending gold and silver, and that are better for you than
meeting your enemy, striking their necks and their striking your necks?"
The Șahabah A
said: "Indeed." He said: "The dhikr of Allah." (Tirmidhi,
Ahmad, Ibn Mājah)
Commentary
In this hadith, the dhikr of Allah Les is stated to be the most virtuous of actions, whereas we
know that salah, fasting, etc. are more superior. Scholars have provided various explanations
for this:
1. The objective of worship is the remembrance of Allah & and dhikr is the means of acquiring
this objective.
2. Dhikr here refers to the dhikr of the heart. In other words, when the heart is continuously
connected to Allah des and aware of Him at all times, a person will not disobey Him or leave
out any compulsory action.
3. Dhikr purifies the heart which creates sincerity and gives life to worship.
4. This hadith refers to general conditions and circumstances. However, at specific times of
necessity, charity, jihad, etc. are the most virtuous of deeds.
Hadith 1442
، عَلَى امْرأةٍ وَبَيْنَ يَدَيْها نَوَىَ - أَوْ
وعن سعد بن أبي وقاص ﴿ه ، أنَّه دخل مَعَ رسُولِ الله
حَصَىّ - تُسَبِّحُ بِهِ فَقَالَ : (( أُخْبِرُكِ بِمَا هُوَ أَيْسَرُ عَلَيْكِ مِنْ هَذَا - أَوْ أَفْضَلُ -)) فَقَالَ: ((
سُبْحَانَ الله عَدَدَ مَا خَلَقَ فِي السَّمَاءِ ، وسُبْحَانَ الله عَدَدَ مَا خَلَقَ فِي الأرْضِ، وسُبْحَانَ الله
عَدَدَ مَا بَيْنَ ذَلِكَ ، وسُبحَانَ الله عَدَدَ مَا هو خَالِقٌ ، واللهُ أَكْبَرُ مِثْلَ ذَلِكَ ، والحَمْدُ للهِ مِثْلَ
ذَلِكَ ؛ وَلاَ إِلَهَ إِلَّ اللهُ مِثْلَ ذَلِكَ ، وَلاَ حَولَ وَلاَ قُوَّةَ إِلَّ بِاللهِ مِثْلَ ذَلِكَ )) . رواه الترمذي ،