قَالَ الله تعالىٰ: {وَلَذِكرُ ٱللَّهِ أَكبَرُۗ} [العنكبوت: 45] ، وقال تعالىٰ: {فَٱذكُرُونِيٓ أَذكُركُم} [البقرة: 152] ، وقال تعالىٰ: {وَٱذكُر رَّبَّكَ فِي نَفسِكَ تَضَرُّعا وَخِيفَة وَدُونَ ٱلجَهرِ مِنَ ٱلقَولِ بِٱلغُدُوِّ وَٱلأٓصَالِ وَلَا تَكُن مِّنَ ٱلغَٰفِلِينَ} [الأعراف: 205] ، وقال تعالىٰ: {وَٱذكُرُواْ ٱللَّهَ كَثِيرا لَّعَلَّكُم تُفلِحُونَ} [الجمعة: 10] ، وقال تعالىٰ: {إِنَّ ٱلمُسلِمِينَ وَٱلمُسلِمَٰتِ} إلىٰ قوله تعالىٰ: {وَٱلذَّٰكِرِينَ ٱللَّهَ كَثِيرا وَٱلذَّٰكِرَٰتِ أَعَدَّ ٱللَّهُ لَهُم مَّغفِرَة وَأَجرًا عَظِيما} [الأحزاب: 35] ، وقال تعالىٰ: {يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱذكُرُواْ ٱللَّهَ ذِكرا كَثِيرا * وَسَبِّحُوهُ بُكرَة وَأَصِيلًا} [الأحزاب: 41 ـ 42]، والآيات في الباب كثيرة معلومة.
Allah Almighty says: {Indeed, the remembrance of Allah is of greater merit} [Surat al-‘Ankabūt: 45] And He says: {Therefore remember Me; I will remember you} [Surat al-Baqarah: 152] And He says: {And remember your Lord within yourself with humility and fear, without raising your voice, in the morning and evening, and do not be of those who are heedless.} [Surat al-A‘rāf: 205] And He says: {And remember Allah much so that you may be successful.} [Surat al-Jumu‘ah: 10] And He says: {Muslim men and women...} until the part where Allah says: {and men and women who remember Allah much – Allah has prepared for them forgiveness and a great reward.} [Surat al-Ahzāb: 35] And He says: {O you who believe, remember Allah much. And glorify Him morning and evening.} [Surat al-Ahzāb: 41-42] There are many other well-known verses in this regard.
ذِكرُ الله تعالىٰ يكون بالقلب، واللسان، والجوارح.
Remembering Allah Almighty is done by the heart, tongue, and body parts and senses.
ــ أما ذكر الله بالقلب: فهو عبادة التفكّر، التي تورث العبد التذكّر والخشية.
- Remembering Allah by the heart is done by worshipful contemplation which generates heedfulness of Allah and awe of Him.
ــ وذكر الله باللسان: يشمل كل قول يقرّب إلىٰ الله _عز وجل_؛ من التهليل، والتسبيح، والتكبير، وقراءة القرآن، والأمر بالمعروف، والنهي عن المنكر، وقراءة العلم ونشره، ونحو ذلك.
- Remembering Allah by the tongue comprises all sayings that draws the sayer close to Allah Almighty, like saying Tahlīl, Tasbīh, and Takbīr, reciting the Qur’an, enjoining what is good and forbidding what is evil, reading and spreading knowledge, and the like.
ــ وذكر الله بالجوارح: يشمل كل فعل يقرّب إلىٰ الله تعالىٰ؛ كالصلاة، وقضاء حاجة العباد، وغير ذلك.
- Remembering Allah by the body parts and senses includes all actions that draw one close to Allah Almighty, like prayer, fulfilling people’s needs, and the like.
هذا الذكر بمعناه الشرعي الشامل، لكن إذَا أُطلق الذكر في عادة الناس وعرفهم فالمراد به ذكر الله تعالىٰ بالتسبيح والتحميد والتكبير... فهو ذكر اللسان الخاص.
This is what is meant by Dhikr (remembrance) in its comprehensive meaning under the Shariah, but when it is referred to by people customarily, then here it is confined to remembering Allah Almighty through Tasbīh, Tahmīd, and Takbīr, which is the remembrance of the tongue.
1) الحث عَلَىٰ اغتنام الأوقات أول النهار وآخره بذكر الله تعالىٰ، لما يترتّب عَلَىٰ الذكر من الفلاح، والأجر، والنجاة من الغفلة، وجلب محبة الله تعالىٰ للعبد، وأن يذكر الله تعالىٰ عبده الذاكر في الملأ الأعلىٰ.
1) The verses encourage taking good advantage of the early and late hours of the day in remembering Allah Almighty, since doing this results in success, reward, safety from heedlessness, bringing about Allah Almighty’s love for the slave, and being remembered by Allah Almighty in the highest assembly of angels.
2) أفضل الذكر مَا اشترك فيه القلب مَعَ اللسان، وأورث العبد الخشية وزيادة الإيمان.
2) The best type of remembrance is that which is done by both the heart and tongue, and which inspires awe and increases faith.
1/1408ــ وعن أبي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «كلمَتَان خَفيفتان عَلَىٰ اللِّسانِ، ثقيلتان في الميزانِ، حَبيبَتَان إلىٰ الرَّحمنِ: سُبْحَانَ اللهِ وبحمدِهِ، سُبْحَانَ اللهِ العظيمِ». متفق عليه.
1408/1- Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Two words that are light for the tongue to utter, heavy in the scale (of deeds), and dear to the Most Merciful: Subhān Allah wa bihamdih, Subhān Allah al-‘Azhīm (Glory be to Allah and His is the praise, Glory be to Allah the Great.” [Narrated by Al-Bukhāri and Muslim]
1) هاتان الكلمتان من أسباب محبة الله للعبد، ومن أسباب رجحان ميزانه يوم الحساب.
1) Those two words are among the reasons through which one gains the love of Allah Almighty, and among the reasons his scale of good deeds outweigh that of his bad deeds on the Day of Reckoning.
2) الموفَّق من عباد الله من اغتنم العمل القليل، لينال به الأجر العظيم.
2) The successful slave of Allah is the one who takes advantage of simple deeds to earn thereby great rewards.
معنىٰ سُبْحَان الله وبحمده: أنزّه الله تعالىٰ عن كل عيب ونقص، قارناً التسبيح بالحمد الدال عَلَىٰ كمال الله تعالىٰ وتمام حكمته.
Subhān Allah wa bihamdih: means I hold Allah Almighty Exalted above any fault and imperfection, along with praising Him with such praise that denotes His perfection and complete wisdom.
ومعنىٰ سُبْحَان الله العظيم: تنزيه الله تعالىٰ ذي العظمة والقوة والجلال، فهو عظيم بذاته، عظيم بصفاته .
Subhān Allah al-‘Azhīm: means glorifying Allah Almighty, the Owner of greatness, might, and glory. He is Great in His Essence and Great in His Attributes.
2/1409ــ وعنه رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «لأن أقولَ: سُبْحَانَ اللهِ، والحمدُ للهِ، ولا إلهَ إلَّا اللهُ، واللهُ أكبرُ، أحبُّ إليَّ مما طلَعَتْ عليه الشَّمسُ». رواه مسلم.
1409/2- Abu Hurayrah (may Allah be pleased with him) also reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said: “Saying: Subhān Allah (Exalted be Allah), Al-Hamdulillah (Praise be to Allah), Lā ilāha illa Allah (There is no god except Allah), and Allahu Akbar (Allah is Most Great) is dearer to me than everything upon which the sun rises.” [Narrated by Muslim]
1) أربع كلمات من ذكر الله تعالىٰ هُنَّ أحب إلىٰ رَسُول الله صلى الله عليه وسلم من الدنيا كلها، وهذا دليل عَلَىٰ عظم هذه الكلمات عند الله تعالىٰ.
1) Those four words of remembrance of Allah Almighty are dearer to Allah’s Messenger (may Allah’s peace and blessings be upon him) than the whole world, and this indicates the great status of these words in the sight of Allah Almighty.
2) الشيطان يغر العبد ويكسله ويثبّطه عن الخير والذكر، وإلا فهل يغفل العبدُ عن شيء هو خير من الدنيا وما فيها؟
2) The devil deceives the believer, disheartens and discourages him from engaging in remembering Allah and receiving the good reward for it; otherwise, how could one be heedless of something that is better than the world and all that is in it?
3) هذه الكلمات هن الباقيات الصالحات الواردة في قوله تعالىٰ: {وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا } [الكهف: 46].
3) These words are the enduring good deeds that are referred to in Allah’s statement: {But the lasting righteous deeds are better with your Lord in reward and better in hope.} [Surat al-Kahf: 46]
3/1410 ــ وعنه أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «مَنْ قَالَ لا إلهَ إلَّا الله وحدَهُ لا شَريكَ لَهُ، لَهُ الملكُ، ولهُ الحَمْدُ، وهُو عَلَىٰ كل شيءٍ قديرٌ، في يومٍ مائةَ مرَّة كانت لَهُ عَدْلَ عَشرْ رِقَابٍ، وكُتبَتْ لَهُ مائةُ حسنةٍ، ومُحيَتْ عَنْهُ مائةُ سيِّئةٍ، وكانت لَهُ حرزاً من الشَّيطان يومَهُ ذلك حتىٰ يُمسي، ولم يأتِ أحدٌ بأفضَلَ ممَّا جاء به إلَّا رجلٌ عملَ أكثَرَ منه» وقال: «من قَالَ: سُبْحَان الله و بحمده في يومٍ مئةَ مرَّةٍ حُطَّتْ خَطَايَاهُ، وإنْ كانَتْ مثلَ زبَدِ البَحْرِ». متفق عليه.
1410/3- He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever says a hundred times in a day these words: ‘Lā ilaha illa-Allah wahdahu lā sharīka lah, lahul-mulku wa lahul-hamdu, wa Huwa ‘ala kulli shay’in Qadīr’ (There is no 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 over all things), he will have a reward equivalent to that of emancipating ten slaves, a hundred good deeds will be added to his record, a hundred of his sins will be erased, and he will be shielded against the devil on that day till the evening; and no one will exceed him in doing good deeds except someone who said these words more frequently than him.” He also said: “Whoever says a hundred times in a day: ‘Subhān-Allah wa bihamdih (Glory be to Allah and His is the praise),’ his sins will be erased even if they were as abundant as sea foam.” [Narrated by Al-Bukhāri and Muslim]
زبد البحر: رغوة البحر.
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عدل عشر رقاب: مَا يعادل في الثواب.
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حرزاً: حصناً.
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1) تعظيم قدر الفضائل الخمسة لمن قَالَ الذكر الوارد، لأن معناه: تهليل الله تعالىٰ وتوحيده.
1) Demonstrating the great virtue of reciting the reported Dhikr as it is an acknowledgment of Allah’s divinity and affirmation of His oneness.
2) ذكر الله تعالىٰ بالتهليل سبب لعصمة الإنسان من مداخل الشيطان.
2) Remembering Allah Almighty by reciting Tahlīl (saying lā ilāha illa Allah) is a reason for being protected from the devil’s access points.
3) قول: «سُبْحَان الله وبحمده مائة مرة» سبب لغفران الذنوب كلها، ولو عظمت!.
3) Saying ‘Subhān Allah wa bihamdih (Glory be to Allah and His is the praise) one hundred times is a reason for having all sins to be forgiven, no matter how abundant they are.
4) الحث عَلَىٰ التنافس في الخيرات والمسابقة في الطاعات.
4) The Hadīth encourages Muslims to compete in doing good and race with one another in performing acts of obedience.
4/1411 ــ وعن أبي أيّوبَ الأنصاريِّ رضي الله عنه عنِ النَّبيِّ صلى الله عليه وسلم قَالَ: «مَنْ قَالَ لا إلهَ إلَّا اللهُ وحدَهُ لا شريكَ لَهُ، لَهُ المُلك، وله الحَمْدُ، وهُوَ عَلَىٰ كلِّ شيءٍ قديرٌ، عشرَ مرَّات، كَانَ كَمَنْ أعْتَقَ أربعةَ أنْفُسٍ منْ ولدِ إسماعيلَ». متفق عليه.
1411/4- Abu Ayyūb al-Ansāri (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever says ten times: Lā ilaha illa Allah wahdahu lā sharīka lah, lahul-mulku wa lahul-hamdu, wa Huwa ‘ala kulli shay’in Qadīr (There is no god except Allah alone, Who has no partner, to Him belongs the sovereignty, to Him belongs the praise, and He is Omnipotent over all things), it will be as though he emancipated four from the offspring of Ismā‘īl (Ishmael).” [Narrated by Al-Bukhāri and Muslim]
1) تهليل الله تعالىٰ عشر مرات يعادل في الأجر كمن أعتق أربع رقاب من أشرف الناس نسباً، وهم بنو إسماعيل.
1) Saying Tahlīl (as mentioned in the Hadīth) ten times is equal in terms of reward to emancipating four from the people with the most honorable lineage, namely the offspring of Ishmael.
2) بيان فضيلة هذا الذكر، والموفَّق من أعانه الله تعالىٰ في المحافظة عليه.
2) Demonstrating the virtue of the Dhikr mentioned in the Hadīth, and that the successful is the one who is helped by Allah Almighty to say it regularly.
5/1412ــ وعن أبي ذرٍّ رضي الله عنه قَالَ: قَالَ لي رَسُولُ الله صلى الله عليه وسلم: «أَلا أُخبرُكَ بأحبِّ الكَلام إلىٰ الله»؟ «إنَّ أحبَّ الكلام إلىٰ الله: سُبْحَانَ اللهِ وبِحمدِهِ». رواه مسلم.
1412/5- Abu Dharr (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) said to me: ‘Shall I inform you of the most beloved words to Allah? They are: Subhān-Allah wa bihamdih (Glory belongs to Allah and praise is due to Him).’” [Narrated by Muslim]
1) تنزيه الله وحمده من أحب الكلام إلىٰ الله تعالىٰ، لأنه يتضمن تعظيم الربِّ والثناء عليه.
1) Glorifying Allah Almighty and praising Him is among the dearest speech to Allah Almighty as it implies exaltation of the Lord and extolling Him.
2) التوحيد أعظم مَا يتقرّب به العباد إلىٰ ربّهم سبحانه، فأين الدعوة إلىٰ التوحيد يا دعاة الإسلام؟!
2) Tawhīd (declaration of Allah’s oneness) is one of the greatest deeds whereby the slaves draw near to their Lord, Exalted be He. So, where is the call to Tawhīd, O Muslim callers?!
6/1413ــ وعن أبي مالك الأشعري رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «الطُّهُورُ شطرُ الإيمانِ، والحمدُ للهِ تملأُ الميزانَ، وَسُبْحَانَ اللهِ، والحمدُ للهِ تملآن ــ أوْ تملأ ــ مَا بينَ السَّماواتِ والأرْضِ». رواه مسلم.
1413/6- Abu Mālik al-Ash‘ari (may Allah be pleased with him) reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said: “Purification is half of faith, and saying Alhamdulillah (praise be to Allah) fills the scale, and saying Subhānallah and Alhamdulillah (Exalted is Allah and praise be to Allah) fills what is between the heavens and earth.” [Narrated by Muslim]
1) حمد الله تعالىٰ من أعظم الذكر، حتىٰ إن فضل الحَمْد يملأ الميزان يوم الجزاء لعظم ثواب الحَمْد.
1) Praising Allah Almighty is of the greatest types of remembrance to the point that its virtue will fill the scale on the Day of Recompense due to the huge reward assigned to praising Allah.
2) إن فضل تسبيح الله تعالىٰ المقرون بالحمد يملأ مَا بين السماوات والأرض.
2) The virtue of glorifying Allah paired with praising Him fills what is between the heavens and earth.
7/1414ــ وعن سعد بن أبي وقَّاصٍ رضي الله عنه قَالَ: جاء أعرابيٌّ إلىٰ رَسُولِ الله صلى الله عليه وسلم، فَقَالَ: علِّمني كلاماً أقولُهُ. قَالَ: «قُل: لا إلهَ إلَّا اللهُ وحدَهُ لا شريكَ لَهُ، اللهُ أكبرُ كبيراً، والحمدُ لله كثيراً، وَسُبْحَانَ اللهِ ربِّ العالمين، ولا حولَ ولا قوَّةَ إلَّا بالله العزيزِ الحكيمِ» قَالَ: فهؤلاء لربِّي، فما لي؟ قَالَ: «قُل: اللّهم اغفرْ لي، وارحمْني، واهدِني، وارزقْنِي». رواه مسلم.
1414/7- Sa‘d ibn Abi Waqqās (may Allah be pleased with him) reported: “A Bedouin man came to Allah’s Messenger (may Allah’s peace and blessings be upon him) and said to him: ‘Teach me some words to say.’ He said: ‘Say: La ilāha illa Allah wahdahu lā sharīka lah; Allahu Akbar kabīra, wal-hamdu lillahi kathīra, wa subhān-Allahi Rabbil-‘ālamīn, wa lā hawla wa lā quwwata illā billahil-‘Azīzil-Hakīm (There is no god except Allah, the One, and He has no partner; Allah is Most Great and greatness is for Him. Abundant praise is due to Him. Glory be to Allah, the Lord of the worlds. There is no might nor power save with Allah, the All-Powerful, the All-Wise).’ The Bedouin said: ‘These are for my Lord; what is for me?’ Thereupon, he (the Messenger of Allah) said: ‘Say: Allahumm ighfir li, warhamni, wahdini, warzuqni (O Allah, forgive me, have mercy upon me, guide me, and give me provision).’” [Narrated by Muslim]
1) الثناء عَلَىٰ الله بالتهليل، والتكبير، والتحميد، والتسبيح، من أفضل مَا يقوله العبد، ويشغل به وقته.
1) Praising Allah Almighty through reciting Tahlīl, Takbīr, Tahmīd and Tasbīh are of the best words one may say and fill his time with.
2) حسن تعليمه صلى الله عليه وسلم؛ إذ علّم الأعرابي مَا يقوله لله تعالىٰ، وما يقوله لنفسه من الخير.
2) The gracefulness of what the Prophet (may Allah’s peace and blessings be upon him) taught the Bedouin, as he taught him what he should say to Allah Almighty and what he should say to attain what is good for himself.
3) بيان الأدب في الدعاء؛ أن يقدم الداعي الثناء عَلَىٰ الله تعالىٰ، ثُمَّ يدعو لنفسه بما شاء.
3) Pointing out the etiquette to be observed when supplicating Allah Almighty, as the supplicant should start by praising Allah then ask Allah for whatever he wishes.
8/1415ــ وعن ثوبانَ رضي الله عنه قَالَ: كَانَ رَسُولُ الله صلى الله عليه وسلم إذَا انصرفَ من صَلاتِهِ اسْتغفَرَ ثلاثاً، وقال: «اللّهم أنتَ السَّلامُ، ومنكَ السَّلامُ، تباركْتَ يا ذا الجلالِ والإكرامِ». قيل للأوزاعي، وهو أحد رواة الحديث: كيف الاستغفار؟ قَالَ: تقول: أستغفرُ اللهَ، أستغفرُ اللهَ. رواه مسلم.
1415/8- Thawbān (may Allah be pleased with him) reported: “The Prophet (may Allah’s peace and blessings be upon him) used to seek Allah’s forgiveness thrice after finishing the prayer then say: ‘Allahumma anta as-salām wa minka as-salām tabārakta ya Dhal-Jalāli wal-Ikrām (O Allah, You are Salām and from You is Salām. Blessed are You, Owner of Majesty and Honor).’” It was said to Al-Awzā‘i, who is one of the sub-narrators of this Hadīth: “How should we seek forgiveness?” He said: “Say: Astaghfirullah, Astaghfirullah (I seek Allah’s forgiveness, I seek Allah’s forgiveness).” [Narrated by Muslim]
1) مناسبة الاستغفار بعد الصلاة، هي لطلب العفو عما قد يكون في الصلاة من النقص والتقصير والخلل.
1) Seeking forgiveness after finishing the prayer suits the purpose of asking Allah to pardon whatever shortcomings, negligence, or deficiency that might have occurred in the prayer.
2) التوسل إلىٰ الله باسم (السلام)، معناه: أن تسلم لي صلاتي، حتىٰ تكون مكفِّرةً للسيئات، ورافعةً للدرجات.
2) Imploring Allah Almighty through His Name As-Salām (the Perfection) is meant for asking Allah Almighty to make the prayer free of any faults so that it expiates the worshiper’s sins and raises him in rank.
3) صفة الاستغفار عند الانصراف من الصلاة أن يقول المصلِّي: «أستغفر الله، أستغفر الله، أستغفر الله»، فهذا هو هدي النَّبيِّ صلى الله عليه وسلم، ولا يغترّ المسلم بما يراه في بعض المساجد من الزيادة في الصيغة، مع تأدية الاستغفار بشكل جماعي، فهذا خلاف السنة النبوية.
3) The manner of seeking forgiveness upon ending the prayer is for the worshiper to say: “Astaghfirullah, Astaghfirullah, Astaghfirullah.” This is the guidance of the Prophet (may Allah’s peace and blessings be upon him) in this regard. Thus, a Muslim should not be deceived by what people do in some mosques, like making additions to this formula, along with engaging in collective Istighfār, for all this is against the prophetic Sunnah.
9/1416ــ وعن المغيرةِ بنِ شعبةَ رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم كَانَ إذَا فَرَغَ من الصَّلاة وسلَّم قَالَ: «لا إلهَ إلَّا اللهُ وحدَهُ لا شريكَ لَهُ، لَهُ الملكُ، وله الحَمْدُ، وهُوَ عَلَىٰ كل شيءٍ قديرٌ. اللّهم لا مانعَ لِمَـا أعْطَيتَ، ولا مُعطيَ لِمَا مَنَعْتَ، ولا ينفعُ ذا الجَدِّ منكَ الجَدُّ». متفق عليه.
1416/9- Al-Mughīrah ibn Shu‘bah (may Allah be pleased with him) reported that when the Messenger of Allah (may Allah’s peace and blessings be upon him) ended his prayer he would say: “Lā ilāha illa Allah wahdahu lā sharīka lah lahul mulku wa lahul hamdu wa huwa ‘ala kulli shay’in qadīr. Allahumma lā mani‘a lima a‘tayta wa lā mu‘tiya lima mana‘ta wa lā yanfa‘u dhal jaddi minka al-jadd (There is no god except Allah alone, He has no partners. For Him is the Kingdom and for Him is the praise, and He is Omnipotent over all things. O Allah! There is none who can withhold what You give, and none can give what You withhold, and no one’s riches can benefit them against You).” [Narrated by Al-Bukhāri and Muslim]
10/1417ــ وعن عبد الله بن الزُّبير رَضيَ الله تعالىٰ عنهما أنَّه كَانَ يقول دُبُرَ كلِّ صلاةٍ حين يسلّم: «لا إلهَ إلَّا اللهُ وحدَهُ لا شريكَ لَهُ، لَهُ الملكُ، ولَهُ الحَمْدُ، وهو عَلَىٰ كلِّ شيءٍ قديرٌ. لا حولَ ولا قُوَّةَ إلَّا بالله، لا إلهَ إلَّا الله، ولا نعبُدُ إلَّا إيَّاهُ، لَهُ النِّعمةُ، وله الفضلُ، ولهُ الثَّناءُ الحسنُ. لا إلهَ إلَّا الله، مُخلصينَ لَهُ الدِّينَ، ولو كَرِهَ الكافرونَ». قَالَ ابن الزبير: وكان رَسُولُ الله صلى الله عليه وسلم يهلِّلُ بهنَّ دُبُرَ كلِّ صلاةٍ مكتوبةٍ. رواه مسلم.
1417/10- ‘Abdullah ibn al-Zubayr (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) used to say at the end of the prayer after making Taslīm: “Lā ilāha illa Allah wahdahu lā sharīka lah, lahul mulku wa lahul hamdu wa huwa ‘ala kulli shay’in qadīr. La hawla wala quwwata illa billah, lā ilāha illa Allah wa lā na‘budu illa iyyāh, lahu an-ni‘mah wa lahu al-fadlu wa lahu ath-thanā’ul-hasan. Lā ilāha illa Allah mukhlisīna lahud-dīna wa law karih-al-kāfirūn (There is no god except Allah alone, He has no partners. For Him is the Kingdom and for Him is the praise. He is Omnipotent over all things. There is neither might nor power except with Allah. There is no god but Allah, and we worship none but Him. To Him belong blessings and to Him belongs favor and to Him is due good praise. There is no god but Allah, we are sincere to Him in religion, although the disbelievers may dislike it).” Ibn Al-Zubayr said: “The Messenger of Allah (may Allah’s peace and blessings be upon him) used to say them out loud after every obligatory prayer.” [Narrated by Muslim]
دبر كل صلاة: المراد هنا: بعد كل صلاة.
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ذا الجَد منك الجَد: الجَدُّ: الحظ في الدنيا من مال أوْ جاه أوْ ولد، والمعنىٰ: لا ينفع صاحب الحظ والمنزلة مكانته، لأنك يا ربنا أنت المعطي حقيقة، ولا يُلتفت إلىٰ غيرك.
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1) الذكر بعد الصلاة يتضمن الإقرار بتوحيد الله تعالىٰ وحمده، وتفويض الأمر كله إليه سبحانه وتعالىٰ.
1) Dhikr (remembering Allah) after prayer implies affirmation of Allah’s oneness, praising Him, and delegating all affairs to Him, Exalted and Glorified be He.
2) العلم بأن المعطي والمانع هو الله تعالىٰ، يجعل العبدَ قرير العين، فلا يعلّق رجاءه إلَّا بالله تعالىٰ.
2) Knowing that Allah is the One Who gives and withholds makes one enjoy peace of mind and never pin his hopes upon anyone other than Allah Almighty.
3) التزام هذا الذكر دبر الصلوات هو هدي النَّبيِّ صلى الله عليه وسلم، فلا ينبغي الغفلة عَنْهُ، والكلام بأمر الدنيا بعد الصلاة مباشرة.
3) Adhering to this Dhikr after prayers is the guidance of the Prophet (may Allah’s peace and blessings be upon him), so Muslims should not neglect it by engaging in worldly speech right after finishing the prayer.
11/1418ــ وعن أبي هُرَيْرَةَ رضي الله عنه أنَّ فُقراءَ المُهاجرينَ أتَوْا رَسُولَ الله صلى الله عليه وسلم، فقالوا: ذهبَ أهلُ الدُّثُور بالدَّرَجَاتِ العُلىٰ والنَّعيمِ المُقيمِ، يصلُّون كما نصلِّي، ويصُومون كما نصومُ، ولهم فضلٌ من أموال: يحُجُّون، ويعتَمرُون، ويُجاهدون، ويتصدَّقون، فَقَالَ: «ألا أعلِّمُكُمْ شيئاً تُدركُون به من سَبَقَكُمْ، وتسبقُون به من بَعْدَكُمْ، ولا يكونُ أحدٌ أفضلَ منكُمْ إلَّا من صَنَعَ مثل مَا صنعتم؟» قالوا: بلىٰ يارسولَ الله، قَالَ: «تُسبِّحُون، وتحمدُون، وتُكبِّرُون خلفَ كلِّ صلاةٍ ثلاثاً وثلاثين» قَالَ أبو صالح، الرَّاوي عن أبي هُرَيْرَة لما سئلَ عن كيفيَّة ذكرهنَّ، قَالَ: يقول: سُبْحَانَ اللهِ، والحمدُ للهِ، واللهُ أكبرُ، حتىٰ يكونَ منْهُنَّ كلَّهنَّ ثلاثاً وثلاثين. متفق عليه.
1418/11- Abu Hurayrah (may Allah be pleased with him) reported that the poor among the Muhājirūn came to the Prophet (may Allah’s peace and blessings be upon him) and said: “The wealthy have obtained the high ranks and the everlasting bliss. They offer prayer as we do and observe fasting as we do, but they have surplus wealth thereby they perform Hajj and ‘Umrah, make Jihād and give in charity. He (may Allah’s peace and blessings be upon him) said: ‘Shall I teach you something whereby you will catch up with those who have preceded you and will get ahead of those who succeed you, and no one will surpass you unless he does the same as you do?’ They said: ‘Surely, O Messenger of Allah.’ He said: ‘Say: Subhān Allah, Al-hamdulillah, and Allahu Akbar thirty-three times after every prayer.’” The sub-narrator Abu Sālih, quoting Abu Hurayrah when he was asked about how to say them, said: “He says: ‘Subhān Allah wal-hamdulillah wallahu Akbar’ thirty-three times.” [Narrated by Al-Bukhāri and Muslim]
وزاد مسلم في روايته: فَرَجَعَ فقراء المهاجرين إلىٰ رَسُول الله صلى الله عليه وسلم، فقالوا: سمع إخوانُنا أهلُ الأموال بما فعلْنَا، ففعلُوا مثلَهُ؟ فَقَالَ رَسُول الله صلى الله عليه وسلم «ذلك فضلُ الله يؤتيه مَن يشاءُ».
The version narrated by Muslim has the following addition: “The poor among the Muhājirūn returned to the Messenger of Allah (may Allah’s peace and blessings be upon him) and said: ‘Our wealthy brothers heard about what we did and they did the same.’ Thereupon, he said: ‘That is the favor of Allah; He bestows it upon whom He wills.’”
«الدثور»: جمع دَثر بفتح الدال وإسكان الثاء، وهو المال الكثير.
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1) إنَّ جعل التسبيح والتحميد والتكبير جملة واحدة، تُكرَّر ثلاثاً وثلاثينَ مرةً دبر الصلاة؛ هي إحدىٰ الصيغ الواردة عن النَّبيِّ صلى الله عليه وسلم.
1) Combining Tasbīh, Tahmīd, and Takbīr in one statement that is repeated thirty-three times after the prayer is one of the versions of Dhikr reported from the Prophet (may Allah’s peace and blessings be upon him).
2) فضيلة مجتمع الصحابة رضي الله عنهم في تسابقهم للخيرات وتنافسهم في القربات، سواءٌ الأغنياء منهم والفقراء.
2) The virtuousness of the community of the Companions is highlighted in their race in doing good and their strive to overcome one another in doing what draws them closer to Allah Almighty, the poor and the rich among them alike.
3) إظهار سعة صدر النَّبيِّ صلى الله عليه وسلم ورحمته بالصحابة عَلَىٰ المراجعة في مسائل العلم.
3) The Hadīth points out the patience, forbearance and mercifulness with which the Prophet (may Allah’s peace and blessings be upon him) used to respond to the Companions’ questions about issues related to religious knowledge.
12/1419ــ وعنه عن رَسُول الله صلى الله عليه وسلم قَالَ: «مَنْ سبَّحَ اللهَ في دُبُرِ كلِّ صلاةٍ ثلاثاً وثلاثين، وحَمدَ اللهَ ثلاثاً وثلاثين، وكبّرَ اللهَ ثلاثاً وثلاثين، وقال تَمَامَ المائة: لا إله إلَّا اللهُ وحدَهُ لا شريكَ لَهُ، لَهُ الملكُ، وله الحَمْدُ، وهو عَلَىٰ كل شيءٍ قديرٌ، غُفرتْ خطَايَاهُ وإن كانَتْ مثلَ زَبَد البَحْر». رواه مسلم.
1419/12- Abu Hurayrah (may Allah be pleased with him) also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever says immediately after each prayer: Subhānallah (Exalted is Allah) thirty-three times, Alhamdulillah (praise be to Allah) thirty-three times, and Allahu Akbar (Allah is the Most Great) thirty-three times; these are ninety-nine, and completes one hundred by saying: Lā ilāha illa Allah, wahdahu lā sharīka lah, lahul-mulku wa lahul-hamdu, wa huwa ‘ala kulli shay’in Qadīr (there is no god except Allah. He is One and has no partner with Him. To Him belongs sovereignty and to Him belongs praise, and He is over everything Omnipotent), his sins will be forgiven even if they are as abundant as the foam of the sea.” [Narrated by Muslim]
1) من الصيغ المأثورة عقب كل صلاة مفروضة؛ التسبيح ثلاثاً وثلاثين، والحمد ثلاثاً وثلاثين، والتكبير ثلاثاً وثلاثين، وإكمال المائة بالتهليل مرة واحدة.
1) One of the reported versions of Dhikr to be recited after each obligatory prayer is to say Tasbīh thirty-three times, Tahmīd thirty-three times, Takbīr thirty-three times, and to say Tahlīl once to complete one hundred.
2) استحباب عقد الذكر الوارد باليد اليمنىٰ، لثبوت ذلك من هدي النَّبيِّ صلى الله عليه وسلم: «فقد كان يعقد التسبيح بيمينه» رواه أبو داود.
2) It is recommended to recite the reported Dhikr while counting its number with the right hand, since this is the guidance of the Prophet (may Allah’s peace and blessings be upon him) in this regard. It is authentically reported that: “He used to count Tasbīh on his right hand.” [Narrated by Abu Dāwūd]
13/1420ــ وعن كعب بن عجرةَ رضي الله عنه عن رَسُول الله صلى الله عليه وسلم قَالَ: «مُعَقِّبَاتٌ لا يخيبُ قائلُهُنَّ ــ أوْ فاعلُهُنَّ ــ دُبُرَ كلِّ صلاةٍ مكتوبةٍ: ثلاثٌ وثلاثون تسبيحةً، وثلاثٌ وثلاثون تحميدةً، وأربعٌ وثلاثون تكبيرةً». رواه مسلم.
1420/13- Ka‘b ibn ‘Ujrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “There are certain things, the sayer of which – or the performer of which – after every prescribed prayer will never be disappointed: Tasbīh thirty-three times, Tahmīd thirty-three times, and Takbīr thirty-four times.” [Narrated by Muslim]
معقبات: مَا يفعل عقب الصلاة.
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1) إنَّ الذكر الوارد هو إحدىٰ الصيغ الواردة في الأذكار دبر الصلوات.
The Dhikr mentioned in the Hadīth is one of the reported versions of Dhikr to be recited after obligatory prayers.
2) التسبيح والحمد والتكبير هُنَّ الباقيات الصالحات، وقائلهن موعود بالخير.
Tasbīh, Tahmīd, and Takbīr are the enduring good deeds; whoever says them is promised good.
تنوّعُ الصيغ في الأذكار دبر المكتوبة من سعة رحمة الله بعباده، ورفع الحرج عنهم. والعبد الموفَّق من يأتي كل مرة بصيغة منها؛ ليكون لَهُ تمام الاقتداء برسول الله صلى الله عليه وسلم، وليحفظ بذلك جميع الصيغ المأثورة، ويكونَ أقرب للحضور والخشوع في العبادة.
The variation in the versions of Dhikr to be recited after the obligatory prayers reflects the vast mercy of Allah Almighty towards His slaves and how He spares them hardship. The fortunate person is the one who recites all the reported versions alternately in order to be perfectly complying with the guidance of the Prophet (may Allah’s peace and blessings be upon him) in this regard. He should memorize all these versions and observe as much devotion and attentiveness as he offers acts of worship.
14/1421ــ وعن سعد بن أبي وقّاصٍ رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم كَانَ يَتَعَوَّذُ دبرَ الصَّلَوات بهؤلاء الكلمات: «اللّهم إنِّي أعُوذُ بكَ مِنَ الجُبْنِ والبُخْلِ، وأعوذُ بك من أنْ أُرَدَّ إلىٰ أرْذَل العُمُرِ، وأعوذُ بكَ مِن فتْنةِ الدُّنْيا، وأعوذ بكَ مِن فتْنةِ القَبْرِ». رواه البخاري.
1421/14- Sa‘d ibn Abi Waqqās (may Allah be pleased with him) reported: “The Prophet (may Allah’s peace and blessings be upon him) used to seek refuge with Allah at the end of each prayer by saying the following words: Allahumma inni a‘ūdhu bika min al-jubni wal-bukhl, wa a‘ūdhu bika min an uradda ila ardhalil-‘umur, wa a‘ūdhu bika min fitnat ad-dunya, wa a‘ūdhu bika min fitnat al-qabr (O Allah, I seek refuge with You from cowardice and stinginess. I seek refuge with You that I be returned to the most decrepit age. I seek refuge with You from the trial of the worldly life, and I seek refuge with You from the trial of the grave).” [Narrated by Al-Bukhāri]
دبر الصلوات: المقصود هنا: آخر التشهد قبل السلام.
At the end of each prayer: What is meant here is after Tashahhud and before Taslīm.
أرذل العمر: أخس العمر، عندما يضعف الإنسان في قواه البدنية، وقواه العقلية.
Decrepit age: The worst phase of man’s life, when he becomes physically and mentally feeble.
1) الدعاء الوارد في الحديث يكون قبل السلام، يستعيذ بالله تعالىٰ من هذه الأربع.
1) The invocation mentioned in the Hadīth is to be said before Taslīm, where one should seek refuge with Allah against these four things.
2) إن تكرار الاستعاذة من هذه الأربع في كل صلاة مفروضة دليل علىٰ عظم فتنتها، ومَن عصمه ا لله تعالىٰ منها فقد أفلح في الدنيا والآخرة.
2) Seeking refuge with Allah against these four things after each obligatory prayer indicates the huge Fitnah (trial) they involve. Whoever is protected by Allah Almighty from such things has attained success in the worldly life and the Hereafter.
15/1422ــ وعن معاذ رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم أخَذَ بيَده، وقال: «يا معاذُ، واللهِ إنِّي لأحبُّكَ» فَقَالَ: «أوصيكَ يا معاذُ؛ لا تَدَعَنَّ في دُبُرِ كلِّ صَلاةٍ تقولُ: اللّهم أعنِّي عَلَىٰ ذكرِكَ وشكرِكَ، وحُسنِ عبادَتِكَ». رواه أبو داود بإسناد صحيح.
1422/15- Mu‘ādh (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) held his hand and said: “O Mu‘ādh, by Allah, I truly love you. I advise you, O Mu‘ādh, never fail to say after each prayer: Allahumma a‘innī ‘ala dhikrika wa shukrika wa husni ‘ibādatik (O Allah, help me remember You, thank You, and worship You in an excellent manner.” [Narrated by Abu Dāwūd, with an authentic Isnād]
1) الوصية الخالصة من قلب المصطفىٰ صلى الله عليه وسلم لمن يحبه أن يقول: «اللّهم أعني عَلَىٰ ذكرك وشكرك وحسن عبادتك»، فدل عَلَىٰ عظم هذه الوصية، وأنها من أنفع الوصايا للعبد، لأن المحب لا يدّخر لحبيبه إلَّا مَا هو خير وأبقىٰ.
1) The heartfelt advice of the Prophet (may Allah’s peace and blessings be upon him) for those whom he loves is for them to say: “O Allah, help me remember You, thank You, and worship You in an excellent manner.” This indicates the greatness of this advice and that it is one of the most beneficial pieces of advice for a slave, because it is true that a lover stores nothing but good and enduring for those whom he loves.
2) حسن العبادة معناه: أن تكون العبادة خالصة لله تعالىٰ، وموافقة لسُنّة النَّبيِّ صلى الله عليه وسلم.
2) An excellent manner of worship means that worship is sincerely devoted to Allah Almighty and done in conformity with the Sunnah of the Prophet (may Allah’s peace and blessings be upon him).
3) إظهار حسن خلق النَّبيِّ صلى الله عليه وسلم، وطيب معاشرته لأصحابه رضوان الله عليهم، فقد كَانَ يلاطفهم بالقول والفعل.
3) The good moral character of the Prophet (may Allah’s peace and blessings be upon him) and his kindness to his Companions (may Allah be pleased with him) are manifested in this Hadīth, as he used to be gentle with them in word and deed.
مَا ورد في الأحاديث المتقدمة من قوله: «دُبرَ الصلاة»، فإذا كَانَ الوارد ذكراً وثناءً، كالتسبيح والتحميد والتكبير فإنه يكون بعد السلام، وإذا كَانَ المذكور دعاءً فإنه يكون قبل السلام، لأن دبر الصلاة يُطلَق عَلَىٰ آخرها، ويُطلَق عَلَىٰ مَا يكون بعدها مباشرة، وبذلك تجتمع النصوص النبوية ولا تختلف.
Regarding the phrase “at the end of prayer” in the aforementioned Hadīths, if it is Dhikr and praise of Allah, like Tasbīh, Tahmīd, and Takbīr, then it should be recited after Taslīm. But if it is supplication, then it is to be recited before Taslīm. This is because “at the end of prayer” may refer to the time before ending prayer with Taslīm or the time immediately after it. In this way, the prophetic texts are in agreement and far from contradiction.
16/1423 ــ عن أبي هُرَيْرَةَ رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «إذَا تشَهَّدَ أحَدُكُم فَلْيَسْتَعذْ بالله من أرْبعٍ، يقولُ: اللهم إنِّي أعُوذُ بك مِن عذابِ جَهَنَّمَ، ومِن عذابِ القَبرِ، ومِن فتنةِ المَحْيَا والمَمَاتِ، ومِن شرِّ فتنةِ المسيحِ الدَّجَّالِ». رواه مسلم.
1423/16- Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “When one of you finishes the (last) Tashahhud, he should seek refuge with Allah from four things by saying: O Allah, I seek refuge with You from the punishment of Hellfire, the punishment of the grave, the trial of life and death, and the evil of the trial of the Antichrist.” [Narrated by Muslim]
1) الحرص عَلَىٰ هذه الدعوات قبل السلام في التشهد الأخير، لأنها مما أمر به النَّبيُّ صلى الله عليه وسلم ، حتىٰ قَالَ بعض العلماء: إنها واجب من واجبات الصلاة.
1) One should adhere to reciting those invocations after finishing the last Tashahhud and before making Taslīm, following the command of the Prophet (may Allah’s peace and blessings be upon him). Some scholars even said that it is one of the prayer’s obligatory acts.
2) فتنة المحيا والممات تشمل كل مَا يُفتتَن به الإنسان في حياته، من الشهوات المغرية أوْ الشبهات المضلَّة.
2) The trial of life and death refers to all that which may be a source of temptation for man in his life, such as alluring lusts or misleading doubtful matters.
3) رحمة النَّبيِّ صلى الله عليه وسلم بالأمة؛ أن أمرهم أن يستعيذوا بالله من كبار الفتن والشرور.
3) The mercy of the Prophet (may Allah’s peace and blessings be upon him) towards his nation shows in his command to them to seek refuge with Allah Almighty from the major trials and evils.
17/1424 ــ وعن عليٍّ رضي الله عنه قَالَ: كَانَ رَسُولُ الله صلى الله عليه وسلم إذَا قامَ إلىٰ الصلاة يكونُ من آخر مَا يقولُ بين التَّشَهُّد والتَّسليم: «اللّهم اغفرْ لي مَا قدَّمتُ وما أخَّرتُ، وما أسررتُ وما أعلنْتُ، وما أسرفْتُ، وما أنتَ أعلمُ به منِّي، أنتَ المقدِّمُ، وأنتَ المؤخِّرُ، لا إلهَ إلَّا أنْتَ». رواه مسلم.
1424/17- ‘Ali (may Allah be pleased with him) reported: “When the Messenger of Allah (may Allah’s peace and blessings be upon him) got up for the prayer, one of the last things he would say between Tashahhud and Taslīm was: Allahumma ighfir li mā qaddamtu wa mā akhkhart, wa mā asrartu wa mā a‘lant, wa mā asraftu wa mā anta a‘lamu bihi minni. Anta al-muqaddimu wa anta al-mu’akhkhiru, lā ilāha illā ant (O Allah, forgive me for what has come to pass of my sins and what will come to pass, what I have concealed and what I have declared, what I have done with excess and what You know about better than me. You are the One Who sends forward and You are the One Who holds back. There is no god except You).” [Narrated by Muslim]
1) الذنب والتقصير في حق الله تعالىٰ أمر لازم للعبد، ولذلك استُحب له أن يجدد التوبة دائماً.
1) Sinning and negligence in fulfilling Allah’s rights are inevitable in humans, therefore, it is recommended for one to renew his repentance constantly.
2) استحباب التقرب إلىٰ الله تعالىٰ بهذا الدعاء قبل السلام، لأنه من جوامع الأدعية.
2) It is recommended to draw closer to Allah Almighty by reciting this invocation before Taslīm since it is one of the comprehensive aphoristic invocations.
يُستحب للمصلِّي قبل السلام أن يتخيَّر من الدعاء مَا شاء، لكن إن دعا بما ورد في المأثور الوارد ففيه الخير والبركة، لأنه من جوامع الدعاء في هدي النَّبيِّ صلى الله عليه وسلم؛ كمثل مَا ورد في حديث سعد بن أبي وقاص، وحديث معاذ، وحديث أبي هُرَيْرَة، وحديث علي رضي الله عنهم أجمعين.
It is recommended to say whatever invocations one wishes to say before making Taslīm, yet if he abides by the reported invocations, this surely involves more good and blessings since the guidance of the Prophet (may Allah’s peace and blessings be upon him) is to invoke Allah Almighty by the most concise and aphoristic wordings, as is the case with the invocations reported in the Hadīths of Sa‘d ibn Abi Waqqās, Abu Hurayrah, and ‘Ali, may Allah be pleased with them all.
18/1425ــ وعن عائشةَ رضي الله عنها قَالَت: كَانَ النَّبيُّ صلى الله عليه وسلم يكثرُ أن يقول في رُكُوعِهِ وسُجُودِهِ: «سبحانكَ اللّهم ربَّنَا وبحمدِكَ، اللّهم اغْفرْ لي». متفق عليه.
1425/18- ‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) used to say often in his bowing and prostration: “Subhānaka Allāhumma Rabbana wa bihamdik, Allāhumm-ighfir li (Glory be to You O Allah, Our Lord, and praise. O Allah, forgive me).” [Narrated by Al-Bukhāri and Muslim]
19/1426ــ وعنها أنَّ رَسُولَ الله صلى الله عليه وسلم كَانَ يقولُ في ركوعه وسجوده: «سُبُّوحٌ قدُّوسٌ، ربُّ الملائكةِ والرُّوحِ». رواه مسلم.
1426/19- ‘Ā’ishah (may Allah be pleased with her) also reported that the Prophet (may Allah’s peace and blessings be upon him) used to say in his bowing and prostration: “Subbūhun Quddūsun Rabb-ul-malā’ikati war-rūh (The Most Glorious, the Most Holy, Lord of the angels and of the Spirit).” [Narrated by Muslim]
1) إن من أدب الدعاء تقديم الثناء عَلَىٰ الله _عز وجل_ بكمال صفاته ــ فهو منزَّه عن أي نقص ــ ثُمَّ سؤاله المغفرة.
1) One of the etiquettes of making supplication is to commence it by praising Allah, The Exalted, by His Attributes of Perfection, as He is far exalted above any aspect of imperfection, then one should thereafter ask Him for forgiveness.
2) الإكثار من قول: «سُبْحَانك اللهم ربنا وبحمدك، اللهم اغفر لي» في الركوع تأسّياً برسول الله صلى الله عليه وسلم.
2) In compliance with the guidance of the Prophet (may Allah’s peace and blessings be upon him), the person performing prayer should often say while bowing and prostrating: Subhānaka Allāhumma Rabbana wa bihamdik, Allāhumm-ighfir li (Glory be to You O Allah, Our Lord, and praise. O Allah, forgive me).
3) من أذكار الركوع والسجود المتضمنة لمعاني التعظيم والتمجيد قول المصلِّي: «سبوح قدوس رب الملائكة والروح». ومن فقه العبد: أن يستغني في صلاته بالأذكار النبوية المأثورة، ولا يأتي بشيء من عنده.
3) In saying: “Subbūhun Quddūsun Rabb-ul-malā’ikati war-rūh (The Most Glorious, the Most Holy, Lord of the angels and of the Spirit),” the slave shows due glorification and reverence to Allah Almighty. It is a sign of one’s good understanding that he suffices with the reported prophetic invocations in his prayers, and does not come up with something else.
20/1427ــ وعن ابن عبَّاس رضي الله عنهما: أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «فأمَّا الرُّكوعُ فَعَظِّمُوا فيه الرَّبَّ _عز وجل_، وأمَّا السُّجودُ فاجتَهدُوا في الدُّعاء، فَقَمنٌ أن يُستجابَ لكُمْ». رواه مسلم.
1427/20- Ibn ‘Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “As for bowing, glorify the Lord therein, and as for prostration, strive hard in supplication, for it is more deserving of a response.” [Narrated by Muslim]
21/1428ــ وعن أبي هُرَيْرَةَ رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «أقرَبُ مَا يَكُونُ العَبْدُ من ربِّه وهُوَ ساجدٌ، فأكثرُوا الدُّعاءَ». رواه مسلم.
1428/21- Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The nearest a slave to his Lord is when he is prostrating, so increase (your) supplications (while in this state).” [Narrated by Muslim]
قَمِنٌ: حَرِيٌّ وجديرٌ.
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1) لا يجوز أن يُقرأ القرآن في الركوع أو السجود، لكن محل الركوع للتعظيم والثناء عَلَىٰ الله تعالىٰ، والسجود للدعاء والمسألة.
1) It is impermissible to recite the Qur’an during bowing or prostration. In fact, bowing is meant for glorifying and praising Allah Almighty, while prostration is meant for supplicating Allah and asking Him for what one wishes for.
2) أقرب مَا يكون العبد من ربه وهو ساجد، فَلْيغتنمْ فرصة الدعاء، وَلْيكثرْ منه.
2) The slave is closest to His Lord when he is prostrating himself for Him, so he should avail himself of this opportunity and make as much supplication as he can.
3) الركوع فيه كمال التعظيم لله تعالىٰ، والسجود فيه كمال الذل لله سبحانه، فيجتمع للمصلِّي ذلُّ الهيئة مَعَ ذلِّ المسألة للمعبود.
3) Bowing implies the slave’s perfect reverence to Allah Almighty, while prostration implies showing full humbleness to Him. Thus, the slave combines humbleness of appearance and the humility of entreating His Lord.
22/1429ــ وعنه أنَّ رَسُولَ الله صلى الله عليه وسلم كَانَ يقولُ في سُجُوده: «اللّهم اغفرْ لي ذَنبي كلَّهُ؛ دِقَّهُ وجِلَّهُ، وأوَّلَهُ وآخرَهُ، وعلانيَتَهُ وسرَِّهُ». رواه مسلم.
1429/22- Abu Hurayrah (may Allah be pleased with him) also reported that the Prophet (may Allah’s peace and blessings be upon him) used to say in his prostration: “Allāhumma ighfir li dhambi kullah, diqqahu wa jillahu, wa awwalahu wa ākhirahu, wa ‘alāniyatahu wa sirrah (O Allah, forgive all my sins, small and great, first and last, secret and public).” [Narrated by Muslim]
دقّه وجلّه: صغيره وكبيره.
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1) الحرص عَلَىٰ الأدعية الواردة عن رَسُول الله صلى الله عليه وسلم، لأنها من أجمع الدعاء وأنفعه.
1) One should keenly adhere to reciting the supplications reported from the Messenger of Allah (may Allah’s peace and blessings be upon him) because they comprise the most comprehensive and beneficial formulas of supplication.
2) التفصيل في الدعاء مستحب ومحمود، لأن الدعاء عبادة، وكلما كرّره العبد زادت عبوديته لله _عز وجل_.
2) Elaboration in supplication is recommended and praiseworthy because supplication is essentially an act of worship, the more one repeats its statements, the more he worships Allah Almighty.
3) الحكمة في أنَّ النَّبيَّ صلى الله عليه وسلم فصّل الدعاء بعد الإجمال؛ ليستحضر العبد الذنوب كلها، ويطلب من الله غفرانها.
3) The wisdom behind the Prophet (may Allah’s peace and blessings be upon him) making detailed supplication after general supplication is for recalling all one’s sins and asking Allah Almighty to forgive them.
23/1430ــ وعن عائشةَ رضي الله عنها قَالَت: افتقَدْتُ النَّبيَّ صلى الله عليه وسلم ذاتَ ليلةٍ، فَتَحَسَّسْتُ، فإذا هُو راكعٌ ــ أوْ ساجدٌ ــ يقولُ: «سبحانَكَ وبحَمدِكَ لا إلهَ إلَّا أنتَ». وفي رواية: فَوَقَعت يدي عَلَىٰ بَطْنِ قَدَمَيْهِ، وهوَ في المسْجدِ، وهما مَنْصُوبَتَان، وهو يقولُ: «اللّهم إنِّي أعُوذُ برضَاكَ من سَخَطكَ، وبمُعافاتِكَ من عُقُوبَتِكَ، وأعوذُ بكَ منكَ، لا أحْصي ثناءً عليكَ، أنتَ كما أثنيتَ عَلَىٰ نفْسِكَ». رواه مسلم.
1430/23- ‘Ā’ishah (may Allah be pleased with her) reported: “One night, I missed the Prophet (may Allah’s peace and blessings be upon him) [meaning he was not in bed]. I groped in search for him and found him bowing – or prostrating – and saying: Subhānaka wa bihamdika. Lā ilāha illā Ant (You are free from imperfection and praise be to You. There is no god except You).” In another narration, she said: “So my hand fell on the bottom of his feet while he was in prostration with his feet erect. He was saying: Allāhumma inni a‘ūdhu biridāka min sakhatik, wa bimu‘āfatika min ‘uqūbatik, wa a‘ūdhu bika mink, lā uhsi thanā’an ‘alayk, anta kamā athnayta ‘alā nafsik (O Allah, I seek protection in Your pleasure against Your wrath, I seek protection in Your pardon against Your chastisement, and I seek protection with You from You. I am not capable of enumerating praise of You; You are as You have lauded Yourself).” [Narrated by Muslim]
تحسست: بمعنىٰ تلمّست وتطلّبْت.
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1) الاستعاذة بالله _عز وجل_ بالأعمال الصالحة من الأعمال السيئة؛ لأن الأعمال السيئة توجب الغضب والسخط، والأعمال الصالحة توجب الرضا، والشيء إنما يداوىٰ بضده.
1) One may seek refuge with Allah, the Exalted, from bad deeds by virtue of his good deeds, because bad deeds incur Allah’s wrath and anger upon the slave while good deeds earn him Allah’s pleasure. In fact, things are treated by their opposites.
2) من أشمل الدعاء وأعمّه أن يتعوَّذ العبد بالله تعالىٰ، ويلجأ إليه من عذابه وعقوبته، وهذا هو معنىٰ «وأعوذ بك منك».
2) One of the most general and comprehensive formulas of supplication is for seeking refuge with Allah Almighty and resorting to Him for protection against His punishment and chastisement. This is what is meant by “wa a‘ūdhu bika minka” (I seek protection from You with You).
3) محبة عائشة رضي الله عنها رسولَ الله صلى الله عليه وسلم، وهي أحب الناس إليه، فهي الصِّدِّيقة بنت الصِّدِّيق رضي الله عنهما، وواللهِ لا يصح إيمان عبد حـتىٰ يعظِّم أمهات المؤمنين، ويحترمهنّ طاعةً لله، وطاعةً لرسوله صلى الله عليه وسلم.
3) The love ‘Ā’ishah (may Allah be pleased with her) had for Allah’s Messenger (may Allah’s peace and blessings be upon him) and her being the dearest of all people to him. She is the Siddīqah, daughter of the Siddīq, may Allah be pleased with them both. By Allah, a slave’s faith is never valid unless he shows due reverence and respect to the Mothers of the Believers, in obedience to Allah Almighty and His Messenger (may Allah’s peace and blessings be upon him).
استدل بعض العلماء بحديث عائشة علىٰ أن الساجد يستحب لَهُ أن يضم قدميه بعضهما إلىٰ بعض في السجود ولا يفرقهما، فهذه هيئة السجود، لأنه لا يمكن أن تقع يد عائشة رضي الله عنها عَلَىٰ قدمَيْ رَسُول الله صلى الله عليه وسلم معاً إلَّا إذَا كانتا مضمومتَيْن غير مفرقتَيْن، فمن السُّنَّة رَصُّ العقبين في السجود.
Some scholars took this Hadīth as evidence to prove that one is recommended to set his feet close to each other in prostration and not set them wide apart, as this is the correct posture of prostration. This is so because Ā’ishah’s hand would not have touched both feet of Allah’s Messenger (may Allah’s peace and blessings be upon him) unless they were close together. It is an act of Sunnah to align one’s heels in prostration.
24/1431ــ وعن سعد بن أبي وقّاصٍ رضي الله عنه قَالَ: كنَّا عندَ رَسُولِ الله صلى الله عليه وسلم، فَقَالَ: «أيعجزُ أحدُكم أن يَكْسبَ في كلِّ يومٍ ألفَ حَسَنَةٍ!» فسألَهُ سائلٌ من جُلسائه: كيفَ يكسبُ ألفَ حسنَةٍ؟ قَالَ: «يسبِّحُ مائةَ تسبيحةٍ، فيُكْتبُ لَهُ ألفُ حسنةٍ، أوْ يحطُّ عَنْهُ ألفُ خطيئَةٍ». رواه مسلم.
1431/24- Sa‘d ibn Abi Waqqās (may Allah be pleased with him) reported: We were with the Prophet (may Allah’s peace and blessings be upon him) when he said: “Is anyone of you unable to earn one thousand good deeds each day?” One of those present asked: “How can one earn one thousand good deeds?” He replied: “He glorifies Allah (i.e. he says Subhān Allah) one hundred times, so one thousand good deeds will be added to his record or one thousand sins will be removed from his record.” [Narrated by Muslim]
قال الحميدي: كذا هو في كتاب مسلم: «أو يحط» قال البرقاني: ورواه شعبة وأبو عوانة ويحيىٰ القطان عن موسىٰ الذي رواه مسلم من جهته فقالوا: .. «ويحط» بغير ألف.
Al-Humaydi said that the wording of Muslim reads: “or one thousand sins will be removed”. Al-Barqāni, on the other hand, said: Shu‘bah, Abu ‘Awānah, and Yahya al-Qattān, from whom Muslim narrated the Hadīth also narrated the hadith with “and one thousand sins will be removed” instead of “or”.
1) الحث عَلَىٰ فضائل الأعمال، لأنها سبب لنيل المكارم والقربىٰ من الله تعالىٰ.
1) The Hadīth encourages doing virtuous deeds as they are a means for being honored by Allah Almighty and drawing closer to Him.
2) الذكر فيه عمل يسير وأجر كبير، وهذا من فضل الله تعالىٰ عَلَىٰ الذاكرين.
2) Dhikr (remembrance of Allah) involves little work but yields abundant reward, which is an aspect of Allah’s favor upon those who remember Him.
3) حرص الصحابة رضي الله عنهم عَلَىٰ فعل الخيرات والمسارعة إليها. فأين حالنا اليوم من همَّة الصحابة رضي الله عنهم؟!
3) The Companions were keen on doing good deeds and they always hastened to do them. How far our resolve is from that of the Companions ( may Allah be pleased with them)!
25/1432ــ وعن أبي ذرٍّ رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «يُصبحُ عَلَىٰ كلٍّ سُلامىٰ من أحدكمْ صَدَقَةٌ؛ فكلُّ تسبيحةٍ صدَقةٌ، وكلُّ تحميدةٍ صدقةٌ، وكلُّ تهليلةٍ صدقةٌ، وكلُّ تكبيرَةٍ صَدقَةٌ، وأمرٌ بالمعروفِ صدقَةٌ، ونهيٌ عَنِ المنكرِ صدقةٌ. ويجزئُ من ذلك ركعتان يركَعُهُما منَ الضُّحىٰ». رواه مسلم.
1432/25- Abu Dharr (may Allah be pleased with him) reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said: “Every morning, charity is due on every joint in the body of each of you. Every utterance of Allah’s exaltation (saying Subhānallah) is an act of charity, every utterance of praising Him (saying Al-hamdulillah) is an act of charity, every utterance of profession of Faith (saying Lā ilaha illa Allah) is an act of charity, every utterance of Allah’s glorification (saying Allahu Akbar) is an act of charity, enjoining good is an act of charity, forbidding evil is an act of charity, and a two-Rak‘ah prayer which one offers in the forenoon (Duha) suffices for all this.” [Narrated by Muslim]
سلامىٰ: المفاصل.
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1) أبواب الخير كلِّها صدقات؛ فكل قول أوْ عمل يقرب إلىٰ الله تعالىٰ فإنه صدقة.
1) All categories of good deeds are considered charity; every statement or deed that draws one closer to Allah Almighty is charity.
2) تسبيح الله، وحمده، وتهليله، وتكبيره، ونحو ذلك من الأذكار، صدقاتٌ، يتقرب بها العبد إلىٰ ربِّه.
2) Saying Subhān Allah, Alhamdulillah, Lā ilaha illa Allah, and Allahu Akbar, as well as similar words of remembrance are all acts of charity whereby a slave gets closer to his Lord.
26/1433ــ وعن أم المؤمنين جُويريَةَ بنتِ الحارثِ رضي الله عنها أنَّ النَّبيَّ صلى الله عليه وسلم خَرَجَ مِن عندِها بُكرةً حينَ صلَّىٰ الصُّبحَ، وهي في مسجدها، ثُمَّ رجعَ بعدَ أن أضْحىٰ وهي جالسةٌ، فَقَالَ: «مَا زلتِ عَلَىٰ الحَالِ التي فارقتُكِ عليها؟» قَالَتْ: نعمْ، فَقَالَ النَّبيُّ صلى الله عليه وسلم: «لقد قلتُ بعدَك أربعَ كلماتٍ ثلاثَ مرَّاتٍ، لو وُزنتْ بما قلتِ منذُ اليومِ لوَزَنَتْهُنَّ: سُبْحَانَ اللهِ وبحَمْدِهِ، عددَ خلْقِهِ، ورضىٰ نفسِهِ، وزَنَةُ عَرْشِهِ، وَمدادَ كلماتِهِ». رواه مسلم.
1433/24- The Mother of the Believers, Juwayriyyah bint al-Hārith (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) left her chamber in the early morning to perform the Fajr prayer, and she was at her praying place. He returned at the time of Duha (forenoon) and she was still sitting there. He said to her: “Are you still in the same state you were when I left you?” she said: “Yes.” The Prophet (may Allah’s peace and blessings be upon him) said: “I recited four phrases after I had left you, if they were to be weighed against what you have been reciting since morning, they would outweigh them. They are: Subhān Allah wa bihamdih, ‘adada khalqih, wa rida nafsih, wa zinata ‘arshih, wa midāda kalimātih (Praise and glory be to Allah, as much as the number of His creation, and as much as pleases Him, and as much as the weight of His Throne, and as much as the ink of His words).” [Narrated by Muslim]
وفي رواية لَهُ: «سُبْحَانَ الله عددَ خلْقِهِ، سُبْحَانَ الله رضَىٰ نفسِهِ، سُبْحَانَ الله زنَةَ عَرْشِهِ، سُبْحَانَ الله مدادَ كلماتِهِ».
According to another narration by Muslim, the Prophet (may Allah’s peace and blessings be upon him) said: “Subhān Allah ‘adada khalqih, Subhān Allah rida nafsih, Subhān Allah zinata ‘arshih, Subhān Allah midāda kalimātih (Glory be to Allah, as much as the number of His creatures. Glory be to Allah as pleases Him. Glory be to Allah as much as the weight of His Throne. Glory be to Allah as much as the ink of His words).”
وفي رواية الترمذي: «ألا أعلِّمك كلماتٍ تقُولينَهَا؟ سُبْحَانَ الله عددَ خلقِهِ، سُبْحَانَ الله عددَ خلقِهِ، سُبْحَانَ الله عددَ خلقِهِ، سُبْحَانَ الله رَضىٰ نفسِهِ، سُبْحَانَ الله رضىٰ نفسِهِ، سُبْحَان الله رضىٰ نفسِهِ، سُبْحَانَ الله زِنَةَ عرشِهِ، سُبْحَانَ الله زنَةَ عرْشِهِ، سُبْحَانَ الله زنَةَ عَرْشِهِ، سُبْحَانَ الله مدَادَ كلماتِهِ، سُبْحَانَ الله مدَادَ كلمَاتِهِ، سُبْحَان الله مدَادَ كلمَاتِهِ».
The version of the Hadīth narrated by Al-Tirmidhi reads: “Shall I teach you some words to say? Subhān Allah ‘adada khalqih, Subhān Allah ‘adada khalqih, Subhān Allah ‘adada khalqih. Subhān Allah rida nafsih, Subhān Allah rida nafsih, Subhān Allah rida nafsih. Subhān Allah zinata ‘arshih, Subhān Allah zinata ‘arshih, Subhān Allah zinata ‘arshih. Subhān Allah midāda kalimātih, Subhān Allah midāda kalimātih, Subhān Allah midāda kalimātih.”
أضحىٰ: دخل وقت الضحىٰ.
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1) لزوم الأذكار النبوية في حياة العبد فيه كل البركة، فيعمل قليلاً ويؤجر كثيراً. أما من أتىٰ بالأذكار المحدَثة؛ فمثَلُه كمن حمل زاداً من حجارة ثقيلة، في سفر طويل، أتعبته ولم تنفعه.
1) Adhering to prophetic Dhikr throughout one’s life involves ultimate blessings, as one makes a little effort and earns abundant rewards. Meanwhile those who come up with innovated Dhikr are like one who carries a provision made up from heavy stones in a long journey, whereby he suffers much toil but receives no benefit.
2) حث الرجل أهل بيته عَلَىٰ الأذكار المأثورة، ووصيتهم بذكر الله تعالىٰ، لأن الرجل راعٍ في بيته ومسؤول عن رعيته.
2) A man should encourage his household to recite the reported Dhikr and advice them to remember Allah Almighty. Indeed, a man is a caretaker in his house and is responsible for his wards.
3) فضيلة هذا الذكر الخاص؛ لما تضمَّن من تنزيه الله سبحانه وتعظيمه، عدد مخلوقاته، وزنة عرشه، ورضا نفسه، ومداد كلماته.
3) This Dhikr has a special merit as it includes exaltation and glorification of Allah Almighty as much as the number of His creation, as much as the weight of His Throne, as much as pleases Him, and as much as the ink of His words.
27/1434 ــ وعن أبي موسىٰ الأشعري رضي الله عنه عنِ النَّبيِّ صلى الله عليه وسلم قَالَ: «مَثَلُ الَّذي يذكُرُ ربَّهُ، والذي لا يذكُرُهُ، مَثَلُ الحَيِّ والميِّتِ». رواه البخاري.
1434/27- Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The parable of the one who remembers his Lord and the one who does not remember Him is the parable of a living and a dead person.” [Narrated by Al-Bukhāri]
ورواه مسلم فقال: «مَثَلُ البيتِ الذي يُذكَرُ اللهُ فيه، والبيت الذي لا يُذكَرُ اللهُ فيه، مَثَلُ الحَيِّ والميِّتِ».
The same Hadīth was narrated by Muslim with the following wording: “The example of the house where Allah is remembered and the one where He is not remembered is the example of a living and a dead person.”
1) الغفلة عن ذكر الله تعالىٰ سبب لقسوة القلب وموته.
1) Negligence of remembering Allah Almighty is a reason for the heart’s hardness and death.
2) إنَّ الذكر حياة للقلوب وانشراح للصدور، ونسيان الذكر موت للقلب وضيق للصدر.
2) Remembrance gives life to the heart and peace to the soul, whereas failure to remember Allah causes death to the heart and depression to the soul.
28/1435ــ وعن أبي هُرَيْرَةَ رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «يقولُ اللهُ تعالىٰ: أنا عندَ ظنِّ عبدي بي، وأنا مَعَهُ إذَا ذَكَرَني؛ فإنْ ذَكرَني في نفسِهِ ذَكرتُهُ في نفسي، وإنْ ذَكَرَني في ملأ ذَكرتُهُ في ملأ خيرٍ منْهُمْ». متفق عليه.
1435/28- Abu Hurayrah (may Allah be pleased with him) reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said: “Allah Almighty says: ‘I am as My slave expects of Me, 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.” [Narrated by Al-Bukhāri and Muslim]
1) إذَا ذكر العبدُ ربَّه في ملأٍ كَانَ هذا أفضل مما إذَا ذكره في نفسه، إلَّا أن يخاف السمعة والرياء.
1) It is better for the slave to remember his Lord in an assembly than to remember Him within himself, unless he fears to fall in ostentation and seeking fame.
2) كلما أحسن العبد ظنَّه بربِّه عامله الله بما يستحق من الإكرام، وإن أساء الظن بربِّه وَكَلَه الله إلىٰ المضيعة والخسران، فلْيظنَّ العبد بربِّه ظنَّ الخير.
2) The more one has good expectations of his Lord, the more Allah Almighty honors him as he deserves, and if he has bad expectations of his Lord, He will leave him to loss and failure. So one should always have good expectations of his Lord.
29/1436 ــ وعنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «سَبَقَ المُفَرِّدُونَ» قالوا: وَمَا المُفَرِّدُونَ يا رَسُولَ الله؟ قَالَ: «الذَّاكرونَ اللهَ كثيراً والذَّاكراتُ». رواه مسلم.
1436/29- Abu Hurayrah also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “‘The Mufarridūn have gone ahead.’ They said: ‘Who are the Mufarridūn, O Messenger of Allah?’ He said: ‘They are those men and women who remember Allah frequently.’” [Narrated by Muslim]
روىٰ «المفردون» بتشديد الراء وتخفيفها، والمشهور الذي قاله الجمهور: التشديد.
Mufarridūn was spelled in another version as Mufridūn, but the most common spelling is Mufarridūn.
1) الذاكرون الله تعالىٰ لهم السبق عَلَىٰ غيرهم، لأنهم عملوا أكثر من غيرهم، فكانوا أسبق إلىٰ الثواب والنعيم.
1) Those who remember Allah Almighty are ahead of all others because they have surpassed them in doing good deeds, so they precede them in winning the rewards and bliss.
2) بالذكر يرتفع العبد في الدرجات، ويسبق أهل الطاعات.
2) By remembering Allah, one is elevated to higher ranks and surpasses other doers of good.
30/1437ــ وعن جابر رضي الله عنه قَالَ: سمعتُ رَسُولَ الله صلى الله عليه وسلم يقول: «أفضلُ الذِّكر: لا إلهَ إلَّا الله». رواه الترمذي وقال: حديث حسن.
1437/30- Jābir (may Allah be pleased with him) reported: “I heard the Prophet (may Allah’s peace and blessings be upon him) say: ‘The best Dhikr (remembrance and mention of Allah) is to say: Lā ilāha illa Allah (There is none worthy of worship except Allah).’” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)]
1) إن كلمة التوحيد، ومفتاح الإسلام، ومفتاح الجنة، قول العبد: «لا إله إلَّا الله»، فهي أفضل الذكر.
1) Saying: “Lā ilāha illa Allah” (There is none worthy of worship except Allah) is the statement of monotheism and the key to Islam and Paradise. It is thus the best Dhikr.
2) توحيد الله تعالىٰ لا يعادله شيء من العبادات، فالتوحيد رأس الأمر في هذا الدين.
2) There is no act of worship whatsoever that can be equal to acknowledging the oneness of Allah Almighty, as it is the backbone of Islam.
31/1438ــ وعن عبد الله بن بُسْر رضي الله عنه أنَّ رجُلاً قَالَ: يا رسولَ الله، إنَّ شرائعَ الإسلامِ قد كَثُرَت عليَّ، فأخبرْني بشيءٍ أتَشَبَّثُ به قَالَ: «لايزالُ لسانُكَ رطباً من ذكر الله». رواه الترمذي: وقال: حديث حسن.
1438/31- ‘Abdullah ibn Busr (may Allah be pleased with him) reported that a man said: “O Messenger of Allah! Indeed, the legislations of Islam have become too much for me, so inform me of a thing that I should stick to.” He (may Allah’s peace and blessings be upon him) said: ‘Keep your tongue moist with the remembrance of Allah.’” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)]
أتشبَّث: أتمسَّك وأتعلَّق به.
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1) المراد بشرائع الإسلام مَا سوىٰ الفرائض، لأن أداء الفرض لابد منه، أما النوافل إن صعبت عَلَىٰ العبد، فالذكر يغني عما يحصل من الخلل.
1) The legislations of Islam here refer to acts other than the obligations, because the performance of obligatory acts of worship is a must. But, when one feels that it is hard for him to perform voluntary acts of worship, then remembering Allah could make up for any shortcoming in this regard.
2) ذكر الله تعالىٰ يلين لسان العبد ويحيي القلب، وذكر الناس بالغيبة والنميمة يجفو اللسان، ويميت القلب.
2) Remembering Allah Almighty softens the tongue and gives life to the heart. Meanwhile, engaging in backbiting and gossip hardens the tongue and causes death to the heart.
3) الذكر المشروع ما كانَ منطوقاً باللسان، واستحضره العبد بقلبه، أما ذكر القلب المجرد فليس من الهدي النبوي.
3) The legislated form of Dhikr (remembrance of Allah) is that which is uttered by the tongue and felt by the heart. It is not part of the prophetic guidance to remember Allah by the heart alone without moving the tongue with uttering it.
32/1439ــ وعن جابر رضي الله عنه عنِ النَّبيِّ صلى الله عليه وسلم قَالَ: «مَن قَالَ: سُبْحَانَ اللهِ وبحمدِهِ، غُرسَتْ لَهُ نَخْلةٌ في الجَنَّة». رواه الترمذي وقال: حديث حسن.
1439/32- Jābir (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever says ‘Subhānallah wa bihamdih’ (Glory be to Allah and Praise is due to Him), a date-palm tree is planted for him in Paradise.” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)]
33/1440ــ وعن ابن مسعود رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «لقيتُ إبراهيمَ ليلةَ أُسْرِيَ بي، فَقَالَ: يا محمَّدُ، أقرئْ أمَّتَكَ منِّي السَّلامَ، وأخبرْهُمْ أنَّ الجَنَّةَ طيِّبةُ التُّربةِ، عذْبةُ الماءِ، وأنَّها قيعانٌ، وأنَّ غراسَها: سُبْحَانَ الله، والحمدُ لله، ولا إلهَ إلَّا اللهُ، واللهُ أكبرُ». رواه الترمذي: وقال: حديث حسن.
1440/33- ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “I met Ibrāhīm (Abraham) on the Night of Isrā’ and he said to me: ‘O Muhammad, convey my greetings to your nation, and tell them that Paradise has pure soil and sweet water. It is a vast plain land, and its seedlings are: Subhān Allah (glory be to Allah), Al-hamdulillāh (praise be to Allah), Lā ilāha illa Allah (there is no god worthy of worship except Allah), and Allahu Akbar (Allah is Most Great).” [Al-Tirmidhi; he classified it as Hasan/sound]
قيعان: المكان المستوي الواسع.
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1) إنَّ ذكر الله تعالىٰ غراسٌ للعبد في الجنة، فَلْيكثِّرِ العبد غراسه أو يُقلّ!
1) Rembrance of Allah is the slave's seedlings in Paradise, so let a slave prepare much for his seedlings or a little!
2) فضل هذه الأمة المرحومة؛ إذ بلّغها إبراهيم صلى الله عليه وسلم السلامَ، وأوصاها بالكلم الطيب، لأنه غراس الجَنّة.
2) The Hadīth highlights the virtue of this nation that is blessed with Allah’s mercy, as Ibrāhīm (peace be upon him) sent his greetings of peace to it and advised it to say good words, for are the seedlings of Paradise.
34/1441 ــ وعن أبي الدَّرداءِ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «ألا أنُبئُكُم بخيرِ أعْمالكم، وأزْكَاها عند مليككُم، وأرْفَعهَا في دَرَجَاتكمُ، وخير لكُمْ من إنفاقِ الذَّهبِ والفضَّةِ، وخير لكم من أن تلْقَوْا عَدُوَّكُم، فتضربُوا أعْنَاقَهُم ويضْربُوا أعْنَاقَكُم؟» قالوا: بَلَىٰ، قَالَ: «ذكرُ اللهِ تعالىٰ». رواه الترمذي، وقال الحاكم أبو عبد الله: إسناده صحيح.
1441/34- Abu ad-Dardā’ (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Shall I inform you of the best of your deeds which are the most praiseworthy in the sight of your Lord, and the highest in rank, and better for you than spending gold and silver in charity, and better for you than encountering your enemies in battle so they strike your necks and you strike theirs?” They said: “Certainly.” He said: “Dhikr (remembrance) of Allah, the Exalted.” [Narrated by At-Tirmidhi. Al-Hākim said that its chain of narration is authentic]
أنبئكم: أخبركم وأعلمكم، والنبأ: هو الخبر المهم.
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1) أفضل الأعمال ذكر الله تعالىٰ، الذي يستحضره العبد بقلبه ولسانه، ويؤثِّر عَلَىٰ جوارحه خشيةً وتعظيماً، بل هو أفضل من إنفاق المال والجهاد في سبيل الله تعالىٰ.
1) The best of deeds is remembrance of Allah which the slave observes by his heart and tongue and inspires the body to show awe and reverence to Allah Almighty. Remembrance of Allah is even greater than spending in charity and performing Jihād in the cause of Allah Almighty.
2) جميع الأعمال الشرعية إنما شرعت لإقامة ذكر الله تعالىٰ، فذكر الله غاية المطلوب ومنتهىٰ المحبوب.
2) All acts enjoined by the Shariah aim at celebrating the remembrance of Allah Almighty which is the ultimate end and the utmost aspiration.
35/1442ــ وعن سعد بن أبي وقّاصٍ رضي الله عنه أنَّهُ دخلَ مَعَ رَسُول الله صلى الله عليه وسلم عَلَىٰ امرأةٍ، وبينَ يدَيْها نَوًىٰ ــ أوْ حَصَىٰ ــ تُسبِّح به، فَقَالَ: «أخبرُكِ بما هُوَ أيسرُ عليك من هذا ــ أوْ أفضَلُ ــ» فَقَالَ: «سُبْحَانَ الله عَدَدَ مَا خَلَقَ في السَّماءِ، وَسُبْحَانَ الله عددَ مَا خلقَ في الأرض، وَسُبْحَانَ الله عَدَدَ مَا بَيْنَ ذلك، وَسُبْحَانَ الله عَدَدَ مَا هُوَ خالقٌ، واللهُ أكبرُ مثل ذلك، والحمدُ لله مثل ذلك، ولا إلهَ إلَّا اللهُ مثل ذلك، ولا حول ولا قوَّةَ إلَّا بالله مثل ذلك». رواه الترمذي، وقال: حديث حسن[2].
1442/35- Sa‘d ibn Abi Waqqās (may Allah be pleased with him) reported that he entered with the Messenger of Allah (may Allah’s peace and blessings be upon him) upon a woman who had some date stones – or pebbles – which she used in reciting Tasbīh (i.e. to count her Tasbīh). So he said: “I tell you of what is easier – or better – than this.” Then he said: “Subhān Allah ‘adada ma khalaqa fis-samā’ (Glory be to Allah as much as what He created in the heaven), Subhānallāh ‘adada ma khalaqa fil-ard (Glory be to Allah as much as what He created in the earth), Subhānallāh ‘adada ma bayna dhālik (Glory be to Allah as much as what is between them), Subhānallāh ‘adada ma huwa khāliq (Glory be to Allah as much as what He is going to create); and (say) Allahu Akbar (Allah is Most Great) in the same manner; and say Al-hamdu lillāh (praise be to Allah) in the same manner; and say la ilāha illa Allah (there is no god except Allah) in the same manner; and say la hawla wa la quwwata illa billāh (there is no might nor power save by Allah) in the same manner.” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)] [2]
1) إن التزام الذاكر الهدي النبوي في صفة الذكر أيسر كلفةً، وأفضل ثواباً.
1) Abiding by formulas of Dhikr that conform to the prophetic guidance is easier to recite and greater in terms of earning rewards.
2) كل خير يحصله العبد موقوف على اتباع السنَّة الثابتة عن رسول الله صلى الله عليه وسلم.
2) Every good thing that one earns is contingent on complying with the authentic Sunnah of Allah’s Messenger (may Allah’s peace and blessings be upon him).
الحديث تقدم معناه في قصة أم المؤمنين جويرية، رقم: (1433)، دون ذكر التسبيح بالحصىٰ، وهو الصحيح في رواية الحديث، أما ذكر التسبيح بالحصىٰ فإسناده ضعيف لا يثبت به حكم شرعي، ثُمَّ إن هذه الطريقة في الذكر باستخدام الحصىٰ، أوْ مَا يُسمىٰ اليوم: المسبحة أوْ العدّادة، ليس هدياً مستحباً لأن النَّبيَّ صلى الله عليه وسلم لم يرشد الأمة إليه، فمن كَانَ حريصاً عَلَىٰ السنة راجياً اتباع القدوة صلى الله عليه وسلم فعليه أن يعقد التسبيح بيمينه، فإن الأنامل ناطقات مستنطَقات، كما صح ذلك في السنة النبوية.
The content of the Hadīth was previously introduced in the story of the Mother of the Believers, Juwayriyyah, no. (1433), without mentioning the use of pebbles in reciting Tasbīh, and this is the correct version. In fact, the version that mentions using pebbles has a weak chain of narration, which makes it unacceptable in terms of establishing a Shariah ruling. Furthermore, using pebbles in reciting Dhikr, or what is known nowadays as Misbahah or Dhikr counter is not part of the recommended guidance because it was not communicated by the Prophet (may Allah’s peace and blessings be upon him) to his Ummah. So, whoever is keen to follow the Sunnah, in pursuit of complying with the way of our role model (may Allah’s peace and blessings be upon him) has to use the fingers of his right hand in counting Dhikr, for they are going to testify on his behalf about that, as authentically reported in the prophetic Sunnah.
36/1443ــ وعن أبي موسىٰ رضي الله عنه قَالَ: قَالَ لي رَسُولُ الله صلى الله عليه وسلم: «ألا أدُلُّكَ عَلَىٰ كَنْزٍ من كُنُوزٍ الجَنَّةِ؟» فقلت: بلىٰ يارسولَ الله، قَالَ: «لا حولَ ولا قوَّةَ إلَّا بالله». متفق عليه.
1443/36- Abu Mūsa (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) said to me: ‘Shall I guide you to one of the treasures of Paradise?’ I said: ‘Yes, please do, O Messenger of Allah!’ He said: ‘La hawla wa la quwwata illa billāh (There is no might nor power except with Allah).’” [Narrated by Al-Bukhāri and Muslim]
1) هذه الكلمة: (لاحول ولا قوة إلَّا بالله) هي كلمة براءة واستعانة، لأن فيها التبرؤ من عجز العبد وضعفه، واللجوء إلىٰ الله _عز وجل_ توكّلاً واستعانة.
1) “La hawla wa la quwwata illa billāh” (There is no might nor power except with Allah) is a statement that denotes disassociation and seeking help: a slave disassociates himself from his inability and weakness and resorts to Allah, the Exalted, in reliance on Him and seeking His help.
2) فضيلة خاصة لهذا الذكر، فهو كنز من تحت العرش، وإنما اختُص بذلك لأن فيه إظهارَ ضعف المخلوق لربِّه، وأنه لا يقوىٰ عَلَىٰ فعل شيء، كالتحول من حال إلىٰ حال، إلَّا إذَا استعان بربِّه تعالىٰ.
2) This Dhikr has a special merit, as it is a treasure from under the Throne. This special merit relates to the fact that this Dhikr demonstrates the weakness of the slave before his Lord, and that he is unable to do anything, even to change from one state to another, unless he seeks the help of his Lord.