Merits of Remembering Allah

Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him and his father) came upon a group of people sitting in a circle in the mosque and asked them about the purpose behind their gathering. They replied: We are remembering Allah. He (may Allah be pleased with him) asked them to swear that they had only gathered and sat for the purpose of remembering Allah, and they swore to him. Then he said to them, I have not asked you to swear because I suspect you or question your truthfulness. He, then, was informed about his status by the Prophet (may Allah's peace and blessings be upon him) and that no one was closer to him than he was, given the fact that his sister ’Umm Habībah was the Prophet's wife and that he was one of the scribes of the revelation, yet he did not narrate many Hadīths. He narrated to them that the Prophet (may Allah's peace and blessings be upon him) came out of his home one day and found them sitting in the mosque, remembering Allah and praising Him for guiding them to Islam and for bestowing favor upon them. He (may Allah's peace and blessings be upon him) asked them and demanded they swear, just as Mu‘āwiyah (may Allah be pleased with him) did with his companions. The Prophet (may Allah's peace and blessings be upon him) then informed them of the reason behind asking them and requiring them to swear, saying: Gabriel, the angel, (peace be upon him) came to him and informed him that Allah Almighty was boasting about you and taking pride in you before the angels; showing them your merit and the excellence of your deed and praising you in their presence.

1. The merit of Mu‘āwiyah (may Allah be pleased with him) and his keenness to follow the Prophet's example in conveying knowledge.
2. Permissibility of asking someone to swear without accusation to draw attention to the significance of the report.
3. The merit of Dhikr (remembrance of Allah) and knowledge sessions, and the fact that Allah loves them and takes pride in them before the angels.

صحيح مسلم (4/ 2075) (2701). نزهة المتقين (2/ 993). بهجة الناظرين، لسليم الهلالي (2/ 522). كنوز رياض الصالحين، لمجموعة من الباحثين (17/ 271).

The Prophet (may Allah's peace and blessings be upon him) asked his Companions: Do you want me to tell you and inform you of the best of your deeds, the most honorable, the most fruitful, the most virtuous, and the purest in the sight of Allah Almighty, the Owner? Deeds that are the highest in terms of your ranks in Paradise? And that are better for you than giving gold and silver in charity? And better for you than encountering the disbelievers in a battle and striking their necks and having them strike yours? The Companions said: Yes, we want this. He (may Allah's peace and blessings be upon him) said: Dhikr of Allah Almighty at all times, in all postures, and all circumstances.

1. Remembering Allah Almighty constantly, outwardly and inwardly, is among the greatest means of drawing close to Allah and among the most beneficial acts in the sight of Allah Almighty.
2. All deeds have only been prescribed to establish the remembrance of Allah Almighty, as Allah Almighty says: {And establish prayer to remember Me.} The Prophet (may Allah's peace and blessings be upon him) said: "Indeed, Tawāf (circumambulation) around the House and between Safa and Marwah and stoning the Jamrahs (stoning pillars) have been prescribed for establishing the remembrance of Allah Almighty." [Narrated by Abu Dāwūd and At-Tirmidhi]
3. Al-‘Izz ibn ‘Abdus-Salām said in his Qawā‘id: This Hadīth is part of the evidence that the reward of all acts of worship is not contingent on the amount of fatigue involved; rather, Allah Almighty may grant for a few deeds a reward greater than what He grants for abundant deeds. So, the reward depends on the variation in the degrees of honor.
4. Al-Munāwi said in Fayd Al-Qadīr: This Hadīth is taken to refer to the fact that Dhikr was better for those whom it addressed. However, if a courageous and brave person who could benefit Islam through fighting was addressed therewith, then he would be told that it is Jihad. Moreover, if it addressed a rich person who could benefit the poor with his wealth, he would be told that it is voluntary charity. Similarly, one capable of making Hajj would be told that it is Hajj, and one who has parents would be told that it is dutifulness to one's parents. This way the reports could be attuned.
5. The most perfect Dhikr is that which is uttered by the tongue and perceived by the heart, followed by what is perceived by the heart alone, like reflection, then what is uttered by the tongue alone, and each entails reward, Allah willing.
6. When a Muslim observes the Adhkār (regular supplications) that are linked to certain conditions, like the morning and evening supplications, entering the mosque, entering and exiting the bathroom, etc., this makes him among those who remember Allah frequently.

سنن الترمذي (5/ 389) (3377). سنن ابن ماجه (4/ 705) (3790). مسند أحمد (36/ 33) (21702). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 513). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (2/ 985). كنوز رياض الصالحين لمجموعة من الباحثين.

The Prophet (may Allah's peace and blessings be upon him) highlighted the status of those who remember Allah frequently and how they are unique and far ahead of others given their highest ranks in the Gardens of Pleasure. He likened them to Mount Jumdān, which stands alone apart from other mountains.

1. It is recommended to remember Allah frequently and be preoccupied with Dhikr (remembrance of Allah), as superiority in the Hereafter is achieved through abundant acts of obedience and sincerity in offering acts of worship.
2. Dhikr of Allah could be with the tongue alone, with the heart alone, or with both the tongue and the heart, which is the highest in rank.
3. Dhikr includes the regular prescribed supplications that are linked to certain occasions, like the morning and evening supplications, supplications after the obligatory prayers, etc.
4. An-Nawawi said: You should know that the merit of Dhikr is not restricted to Tasbīh (exalting Allah), Tahlīl (declaring Allah's oneness), Tahmīd (praising Allah), Takbīr (proclaiming Allah's greatness), and their likes; rather, everyone who offers an act of obedience to Allah Almighty is deemed from those who remember Allah Almighty.
5. Dhikr of Allah is one of the greatest means of steadfastness, as Allah Almighty says: {O you who believe, when you encounter a group [in battle], stand firm and remember Allah much, so that you may triumph.} [Surat al-Anfāl: 45]
6. The point of resemblance between those who practice Dhikr and Mount Jumdān is uniqueness and seclusion. Mount Jumdān stands alone apart from other mountains. The same applies to those who remember Allah Almighty, as the unique person is the one whose heart and tongue are in seclusion, remembering his Lord even if he is among people. He is the one who finds tranquility in times of seclusion and has an aversion to mixing with people repeatedly. The point of resemblance could also be that Dhikr is a means of keeping one steadfast on the religion just as the mountain is a means of keeping the earth steadfast, or it could refer to being foremost in all kinds of goodness in this world and the Hereafter, as when a traveler from Madīnah to Makkah reached Jumdān, this used to mark his arrival at Makkah, and whoever reached this mount was considered to be in the lead. The same applies to the one who remembers Allah Almighty, as he is deemed far ahead of others given his abundant Dhikr of Allah Almighty, and Allah knows best.

صحيح مسلم (4/ 2062) (2676). نزهة المتقين، لمجموعة من الباحثين (2/ 983). تيسير الكريم الرحمن في تفسير كلام المنان، لابن سعدي (ص665). بهجة الناظرين، لسليم الهلالي (2/ 510). شرح رياض الصالحين، لابن عثيمين (5/ 516).

The Prophet (may Allah's peace and blessings be upon him) states that he met Abraham, Al-Khalīl, (peace be upon him) on the Night of Isrā’ and Mi'rāj, and he said to him: O Muhammad, convey my greetings of peace to your Ummah and inform them that Paradise has a pleasant soil and sweet water that is not salty. Tell them that Paradise is spacious, plain, and treeless. Its seedlings are the good words, which are the lasting righteous deeds: Subhānallāh (glory be to Allah), Al-hamdulillāh (praise be to Allah), La ilāha illallāh (there is no god but Allah), and Allāhu Akbar (Allah is the Greatest). Whenever the Muslim says and repeats them, a seedling is planted for him in Paradise.

1. Encouraging the act of making Dhikr recurrently to increase the seedlings planted in Paradise.
2. The superiority of the Muslim Nation, as Abraham (peace be upon him) sent them his greeting of peace.
3. Abraham (peace be upon him) encouraged the Ummah of Muhammad (peace be upon him) to remember Allah Almighty frequently.
4. At-Taybi said: Paradise is vast plain lands; then Allah Almighty created therein, by His favor, trees and palaces according to the worshippers' deeds. Every worshipper will get what has been specifically prepared for him because of his deeds, and since Allah Almighty has made it easy for him to perform the deeds that he was created for to get rewarded, therefore, He considers him like the one who plants such trees.

سنن الترمذي (5/ 455) (3462). بهجة الناظرين شرح رياض الصالحين لسليم الهلالي (2/ 512). الكاشف عن حقائق السنن (شرح المشكاة)، للطيبي (6/ 1831). كنوز رياض الصالحين، لمجموعة من الباحثين (17/ 186). مشكاة المصابيح، للتبريزي (2/ 716). مرعاة المفاتيح شرح مشكاة المصابيح، للمباركفوري (7/ 476). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (2/ 985).

The Prophet (may Allah's peace and blessings be upon him) informed that no people attend a gathering then leave it without remembering Allah therein except that it will be as if they are leaving a gathering on the carcass of a donkey in terms of rottenness and filth because of being too preoccupied with their speech from remembering Allah. This gathering will be a source of their sorrow, loss, and eternal regret on the Day of Judgment.

1. The warning mentioned here against heedlessness of remembering Allah is not restricted only to gatherings; rather, it includes other things as well. An-Nawawi said: It is disliked for one who sits in a place to leave it without remembering Allah Almighty therein.
2. The sorrow they experience on the Day of Judgment: is either because of missing the recompense and reward for not taking advantage of the time in obeying Allah, or because of incurring sin and being subject to punishment because of using the time in disobeying Allah.
3. If this warning is against heedlessness caused by what is permissible, then what about the prohibited gatherings that involve backbiting, talebearing, and other prohibitions?!

سنن أبي داود (7/ 221) (4855). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 120). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 654).

Some of the Prophet's poor Companions complained to the Prophet (may Allah's peace and blessings be upon him) about their poverty and inability to give money in charity to attain abundant rewards, as those attained by their wealthy brothers, and to perform good deeds like them, for they pray as we pray, fast as we fast, and give charity from their surplus wealth, but we do not! The Prophet (may Allah's peace and blessings be upon him) guided them to charities they could afford, as he (may Allah's peace and blessings be upon him) said: Has Allah not provided for you that which you can give as charity for yourselves?! Saying (Subhānallāh) (Glory be to Allah) is counted as charity for you; also saying (Allāhu Akbar) (Allah is the Greatest) is charity; saying (Alhamdulillāh) (praise be to Allah) is charity; and saying (La ilāha illallāh) (There is no god but Allah) is charity. (Enjoining good) is charity, and (forbidding evil) is charity, and even if one of you has sexual intercourse with his wife, there is charity. They were amazed and said: O Messenger of Allah, does one of us fulfill his desire and receive a reward for it?! He said: Do you not see that if he were to fulfill it in a forbidden way, like adultery or otherwise, would he incur a sin? Similarly, if he fulfills it lawfully, he will have a reward.

1. The Companions competed with one another in doing good deeds and were keen on attaining great rewards and favor from Allah Almighty.
2. The abundance of the fields of goodness and the fact that they include every act that a Muslim does with a righteous intention and for a good purpose.
3. The ease and simplicity of Islam, for every Muslim can find something to do in obedience to Allah.
4. An-Nawawi said: This is evidence that permissible actions can become acts of obedience through sincere intentions. Sexual intercourse with one's spouse becomes an act of worship if the person intends to fulfill the rights of the wife, treat her kindly as Allah Almighty has commanded, seek a righteous child, maintain one's or the wife's chastity, or prevent both from looking at the forbidden, thinking about it, or desiring it, or for any other righteous purpose.
5. Giving examples and using analogies to make the topic clearer and of a stronger impact on the listener.

صحيح مسلم (2/ 697) (1006). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 201). شرح رياض الصالحين، لابن عثيمين (2/ 161). كنوز رياض الصالحين، لمجموعة من الباحثين (3/ 31). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 150).

A man complained to the Prophet (may Allah's peace and blessings be upon him) that the supererogatory acts of worship had become too much for him and that he could not perform them given his weakness. He, then, asked the Prophet (may Allah's peace and blessings be upon him) to guide him to an easy deed that would bring abundant rewards so he could adhere and hold on to it. He (may Allah's peace and blessings be upon him) advised him to keep his tongue moist and moving by remembering Allah Almighty recurrently at all times and in all states by glorifying and praising Him, seeking forgiveness from Him, supplicating Him, etc.

1. The merit of remembering Allah Almighty constantly.
2. Facilitating the means of attaining reward is part of Allah's great favor.
3. People vary in terms of their share of righteousness and goodness.
4. Remembering Allah frequently by the tongue, through Tasbīh (glorification of Allah), Tahmīd (praising Allah), Tahlīl (declaring the oneness of Allah), and Takbīr (proclaiming the greatness of Allah), besides other forms of Dhikr, along with the agreement of the heart, can replace many of the supererogatory acts of worship.
5. The Prophet (may Allah's peace and blessings be upon him) was so considerate in dealing with the questioners, as he would answer each in the way that was suitable for him.

سنن الترمذي (5/ 388) (3375). سنن ابن ماجه (4/ 707) (3793). مسند أحمد (29/ 226) (17680). جامع العلوم والحكم في شرح خمسين حديثا من جوامع الكلم، لابن رجب الحنبلي (2/ 510). التحفة الربانية في شرح الأربعين حديثًا النووية، لإسماعيل الأنصاري (ص104). فتح القوي المتين في شرح الأربعين وتتمة الخمسين، للنووي وابن رجب (ص154). الأحاديث الأربعون النووية وعليها الشرح الموجز المفيد، لعبد الله بن صالح المحسن (ص93).

The Prophet (may Allah's peace and blessings be upon him) commands people to repent to Allah and seek His forgiveness frequently. He informs about himself that he repents to Allah Almighty and seeks His forgiveness every day more than one hundred times, even though his past and future sins have been forgiven. This denotes perfect humiliation and servitude to Allah Almighty.

1. Everyone, regardless of his degree and level of faith, needs to return to Allah Almighty and perfect himself through repentance. No one is free from falling short in fulfilling the rights of Allah Almighty: {And turn to Allah in repentance all together, O believers}.
2. Repentance is general, whether it is for committing prohibited acts and sins or for falling short in performing obligatory duties.
3. Sincerity is a condition for the acceptance of repentance. Whoever abandons a sin for the sake of other than Allah is not considered repentant.
4. An-Nawawi said: Repentance has three conditions: to give up the sin, to regret doing it, and to be firmly determined not to return to such a sin ever. If the sin involves the right of another person, there is a fourth condition: to return what was wrongfully taken or to seek the forgiveness of the person wronged.
5. It is important to note that the Prophet's seeking forgiveness does not necessarily indicate that he committed sins. Rather, it reflects the perfection of his servitude and his constant connection to the remembrance of Allah Almighty, as well as his awareness of the greatness of Allah's rights and the shortcomings of a slave, no matter how much he does to thank Him for His blessings. It also serves as part of the legislation for the Ummah after him, among other rationales.

صحيح مسلم (4/ 2075) (2702). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 33). شرح رياض الصالحين، لابن عثيمين (1/ 97). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 52).