Prophetic Guidance on Remembering Allah

The Prophet (may Allah's peace and blessings be upon him) commands us to mention Allah upon entering the house and before eating. When one mentions Allah saying: "Bismillāh" (in the Name of Allah) upon entering his house and before eating, the devil says to his companions: You shall not have a night shelter or supper in this house whose owner has sought protection against you by mentioning Allah Almighty. However, if one enters his house without mentioning Allah upon entering and before eating, the devil informs his companions that they will have a night shelter and supper in this house.

1. It is recommended to mention Allah upon entering the house and before eating as the devil spends the night in the houses and eats from its dwellers' food if they do not mention the name of Allah Almighty.
2. The devil is closely observing the son of Adam in his deeds, acts, and all his affairs. So, when one is heedless of Dhikr (remembrance of Allah), the devil achieves what he wants from him.
3. Dhikr repels the devil.
4. Every devil has followers and allies who rejoice at his words and follow his commands.

صحيح مسلم (3/ 1598) (2018). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 50). تطريز رياض الصالحين، لفيصل المبارك (ص467). شرح رياض الصالحين، لابن عثيمين (4/ 190). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 700).

The Prophet (may Allah's peace and blessings be upon him) used to supplicate saying: (O Allah, I surrender to You) and I submit to You. (I believe in You), I accept, and I admit. (I rely upon You), I entrust my affairs, and I depend on You. (I repent to You), I return, and I turn to You. (And with Your help I dispute) and argue with Your enemies. (O Allah, I seek refuge) and shelter (in Your might), power, and dominance. (There is no god but You) and no deity is truly worthy of worship but You (that You do not lead me astray) from guidance and the attainment of Your pleasure. (You are the Ever-Living Who never dies) or perishes (but the jinn and humans die).

1. It is legitimate to begin with praise before making any request.
2. It is obligatory to rely upon Allah Almighty alone and seek protection from Him, as He possesses the attributes of perfection. He alone is to be relied upon, while all of the creations are powerless and ultimately face death, so they are unfit to rely upon.
3. Following the Prophet's example in supplicating with these comprehensive words, which express true faith and ultimate certainty.
4. As-Sindi said: His statement (You are the Ever-Living) means: We should seek refuge with You and no one else.

صحيح البخاري (9/ 117) (7383). صحيح مسلم (4/ 2086) (2717). تطريز رياض الصالحين، لفيصل آل مبارك (ص72). فتح رب البرية بتلخيص الحموية، لابن عثيمين (ص79). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 109). مرعاة المفاتيح شرح مشكاة المصابيح، عبيد الله المباركفوري (8/ 223).

The Arabic imperative 'alizzu' used in this Hadīth means be "persistent in doing something". The meaning: Hold on to this supplication and keep repeating it. This is a virtuous supplication as it includes a name of Allah said to be His most glorious Name, since it encompasses all the attributes of Lordship and Divinity.

- رياض الصالحين من كلام سيد المرسلين، للإمام أبي زكريا النووي، تحقيق د. ماهر الفحل، دار ابن كثير، دمشق، الطبعة الأولى، 1428ه. - نزهة المتقين شرح رياض الصالحين، تأليف د. مصطفى الخِن وغيره، مؤسسة الرسالة، بيروت، الطبعة الرابعة عشر، 1407هـ. - كنوز رياض الصالحين، لحمد بن ناصر العمار، دار كنوز إشبيليا - الطبعة الأولى، 1430ه. سنن الترمذي - محمد بن عيسى الترمذي، تحقيق وتعليق: أحمد محمد شاكر ومحمد فؤاد عبد الباقي وإبراهيم عطوة عوض - شركة مكتبة ومطبعة مصطفى البابي الحلبي - مصر، الطبعة: الثانية، 1395هـ - 1975م.

The Prophet (may Allah's peace and blessings be upon him), whose past and future sins had been forgiven by Allah, swore that he would seek Allah's forgiveness and repent to Him over seventy times every day. The Prophet's pursuit of forgiveness was not necessarily for sins that he had committed, but it was part of his complete servitude to Allah, deep attachment to His remembrance, and the feeling of the tremendous duty towards Him and the shortcoming of His servants no matter how much they show gratitude. His act does also serve the purpose of prescribing the religious deeds for the Ummah.

-نزهة المتقين شرح رياض الصالحين، نشر: مؤسسة الرسالة، الطبعة: الرابعة عشر، 1407هـ - 1987م. -شرح رياض الصالحين، لابن عثيمين، نشر: دار الوطن للنشر، الرياض، الطبعة: 1426هـ. -بهجة الناظرين شرح رياض الصالحين، للهلالي، نشر: دار ابن الجوزي، الطبعة الأولى1418هـ. -صحيح البخاري، نشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422هـ.

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).

The Prophet (may Allah's peace and blessings be upon him) used to supplicate in his prostration saying: (O Allah, forgive me all my sins) by concealing them, and protect me from their consequences by pardoning, overlooking, and forgiving (all my sins), I mean: (the small), little, and slight, (and the great), big, and abundant; (the first) sin (and the last) and what is between them; (the public and the private) that is not known to anyone but You, may You be Exalted.

1. Ibn al-Qayyim said: The request for forgiveness of minor and major sins, the small and the great, the first and the last, the hidden and the public; this general and comprehensive nature of the supplication is to make the repentance encompassing both the sins the slave is aware of and those he is not aware of.
2. It was said: The (small sins) were mentioned before (the great sins) because the supplicant ascends in his request, meaning he progresses upwards. Additionally, major sins often arise from persistence in minor sins and being indifferent to them, as if they are pathways to major sins. Therefore, it is appropriate that the means be mentioned first to affirm and remove them.
3. Imploring Allah Almighty and seeking forgiveness for all sins, minor and major.
4. An-Nawawi said: This highlights the emphasis in supplication and the use of numerous phrases, even though they convey similar meanings.

صحيح مسلم (1/ 350) (483). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 506). تطريز رياض الصالحين، لفيصل آل مبارك (ص780). شرح رياض الصالحين، لابن عثيمين (5/ 509). كنوز رياض الصالحين، لمجموعة من الباحثين (17/ 111). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (2/ 979).

The Prophet (may Allah's peace and blessings be upon him) used to say at the end of prayer, between the Tashahhud and Taslīm: "O Allah, Forgive my past and future sins, my secret and open sins, my transgression." He went to great lengths in asking his Lord for forgiveness by mentioning various types of sins. "And that of which You have better knowledge than I", meaning: my sins whose number and gravity are unknown to me. "Indeed, You are the One Who puts forward", meaning: you bring some slaves close to You by enabling them to obey and worship You. "And You are the One Who puts back", meaning: You make some of them lag behind through failure to act in a way pleasing to You. Or You put whomever You will at the ranks of perfection and keep whomever You will away from high ranks and deep into the lowest ones. "There is no god but You." There is no one worthy of being worshiped except You.

بهجة الناظرين شرح رياض الصالحين، تأليف: سليم الهلالي، دار ابن الجوزي. رياض الصالحين من كلام سيد المرسلين، للإمام أبي زكريا النووي، تحقيق د. ماهر الفحل، دار ابن كثير- دمشق، الطبعة الأولى، 1428هـ. صحيح مسلم، للإمام مسلم بن الحجاج، حققه ورقمه محمد فؤاد عبدالباقي، دار عالم الكتب، الرياض، الطبعة الأولى، 1417هـ. مرقاة المفاتيح شرح مشكاة المصابيح، تأليف ملا علي القاري، تحقيق صدقي العطار، دار الفكر، بيروت، الطبعة الأولى، 1412هـ. نزهة المتقين شرح رياض الصالحين، تأليف د. مصطفى الخِن وغيره، مؤسسة الرسالة، بيروت، الطبعة الرابعة عشر، 1407هـ.

A man from the Bedouin asked the Messenger of Allah (may Allah's peace and blessings be upon him) to teach him a Dhikr (remembrance of Allah) to say. So, the Prophet (may Allah's peace and blessings be upon him) said to him: Say: "There is no god but Allah, alone with no partner," starting with the testimony of monotheism, which means that no deity is truly worthy of worship except Allah. "Allah is the Greatest with all greatness," i.e., Allah is greater and more magnificent than everything. "And abundant praise is due to Allah," i.e., abundant praise is due to Allah for His attributes, acts, and countless favors. "Allah, the Lord of the worlds, is exalted above imperfection," i.e., He is exalted and far above deficiency. "There is no might nor power except with Allah, the Mighty and the All-Wise," i.e., there is no change from one state to another except through Allah, His assistance and guidance. The man said: Those words are for my Lord to remember and extoll Him, what supplication should I say for myself? So, the Prophet (may Allah's peace and blessings be upon him) said to him: Say: "O Allah forgive me" by erasing and concealing my sins. "And have mercy upon me" by conveying religious and worldly interests and benefits to me. "And guide me" to the best of states and to the straight path. "And give me provision" represented in lawful gains, health, and every kind of goodness and well-being.

1. Encouraging the act of remembering Allah by proclaiming His oneness and His greatness and glorifying and praising Him.
2. It is recommended to remember Allah and praise Him before supplication.
3. It is recommended for one to supplicate Allah with the best and reported invocations, which combine all good things in the worldly life and the Hereafter, and he may supplicate as he wishes.
4. One should be keen on learning whatever could bring him benefit in this life and the Hereafter.
5. Encouraging the pursuit of forgiveness, mercy, and sustenance, which combine all goodness.
6. The Prophet's compassion and keenness to teach his Ummah what benefits them.
7. Mercy was mentioned after forgiveness to complete the purification process, as forgiveness refers to concealing and erasing sins besides being dragged away from Hellfire. In contrast, mercy refers to conveying good things and being admitted to Paradise, the supreme triumph.

صحيح مسلم (4/ 2072) (2696). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 498). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (2/ 972). مرقاة المفاتيح شرح مشكاة المصابيح، لعلي القاري (4/ 1606).