Is Jumu’ah prayer is waived for the traveller?

The ruling on al-Jumu’ah for the traveller?

Sheikh Muhammed Salih Al-Munajjid

Could we leave Solat al-Jumu'ah (Friday praying) when we’re travelling (musafir)?

In the Name of Allāh, Most Gracious, Most Merciful,

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Firstly, Salāt al-Jumu’ah (Friday prayer) is not obligatory on the traveller. This is the opinion of the majority of scholars, including the followers of the four schools of Abu Hanīfah, Mālik, al-Shāfi’ie and Ahmad.

The Messenger of Allāh (peace and blessings of Allāh be upon him) used to travel frequently: he performed ‘Umrah three times, besides the ‘Umrah he performed along with Hajj. He performed his Farewell Pilgrimage accompanied by thousands upon thousands of people, and he went on more than twenty military campaigns, but there are no reports at all that say he prayed Jumu’ah or Eid prayers when travelling; he just prayed two rak’ahs [i.e., shortened prayers] as on all the other days. 

There are also no reports that say he preached a khutbah on a Friday when he was travelling, neither standing on his own two feet or from atop his camel, as he used to do on Eid, or from a minbar, as he used to do on Fridays. He occasionally used to deliver an address to the people when he was travelling, and this was narrated by them… but no-one reported that he delivered a khutbah to them before prayer on a Friday whilst travelling, and no-one reported that he recited Qur’ān aloud on a Friday (i.e., during Salat al-Zuhur, on a journey). If he had done something out of the ordinary and recited aloud or delivered a khutbah, they would have reported it. 

On the Day of ‘Arafāh, he delivered a khutbah, then he came down and led them in a two-rak’ah prayer, but no one reported that he recited aloud in that prayer. That khutbah was not for Jumu’ah – because if it had been for Jumu’ah, he would have done the same (delivered a khutbah) on every other Friday (when he was travelling); that khutbah was given because it was part of the rituals (of Hajj). Hence all the Muslim scholars said that he would have given a khutbah at ‘Arafāh even if it had not been a Friday. This mutawātir report proves that it was a khutbah for the Day of ‘Arafāh, not for Friday.”

From the above we know that Jumu’ah is not obligatory for the traveller, all that he has to do is to pray Zuhur. However, if he prays Jumu’ah with the people of the place he is visiting, this is permissible. It says in al-Sharh al-Kabeer (2/154): “Whoever of these people – travellers, slaves and women – attends al-Jumu’ah, does not have to pray Zuhur, and we know of no dispute on this point. Their exemption from having to attend Jumu’ah is to make things easy for them, but if they attend, it is permissible, as is the case with the sick person. 

It is preferable for the traveller to attend Jumu’ah, because this would be better, and is on the safe side (because some scholars think that Jumu’ah is obligatory for the traveller who is staying in a particular place, but not for the traveller who is on the road), as he comes under the general meaning of the āyah (interpretation of the meaning): “O you who believe! When the call is proclaimed for the Salāh on the Day of Friday (Jumu’ah prayer), come to the remembrance of Allāh, and leave off business (and every other thing), that is better for you, if you did but know!” [al-Jumu’ah 62:9].

Secondly, Since al-Jumu’ah prayer is waived for the traveller, so he should pray Zuhur, shortening it to a two rak’ahs, and he may join it with ‘Asar at the time of the earlier or later prayer, according to what he needs to do. But it is better not to join it unless he needs to do so, if it will be difficult for him to perform each prayer at its own time. 

Shaykh Ibn Baaz (rahimallah) said: 

“The one for whom Allah has prescribed shortening of prayers, namely the traveller, is permitted to join prayers but the two concessions do not necessarily go together. He may shorten the prayers without joining them, and not joining them is better if the traveller has arrived at his destination and is no longer on the road, as the Prophet (Sallallahu 'alaihi wa sallam)  did in Mina during the Farewell Pilgrimage; he shortened the prayers but did not join them. But he both joined and shortened prayers during the campaign to Tabuk, which indicates that this (concession) is prescribed to make things easy when there is a need for that. And he (Sallallahu 'alaihi wa sallam) used to shorten and join prayers if he was on the road and was not staying in the place” 

[Majma’ Fatāwa Ibn Baaz, 12/289]

Usually when the traveller is on the road he needs to join the prayers, because that is easier for him, so that he will not have to make a further stop in order to pray, which may be difficult for him and delay his journey. 

Based on that, a traveller may observe Zuhur as two rak’ahs and join ‘Asar to it, at the time of the earlier or later prayer, according to what is easier for you. 

And Allah knows best.

[Via Islam QA Fatwa No: 2905 and 129367)]

Lauren Booth, Adik ipar Blair peluk Islam

Dapat hidayah ketika kunjungi masjid

LONDON(2010/10/25): Adik ipar bekas perdana menteri Britain Tony Blair yang juga penyiar dan wartawan Lauren Booth, 43, mengumumkan beliau memeluk Islam enam minggu lalu selepas mendapat hidayah.

Lauren, adik tiri kepada isteri Blair, Cherry, berkata beliau kini memakai hijab ketika keluar rumah, bersolat lima kali sehari dan pergi ke masjid setiap kali mempunyai kesempatan.

 “Saya tidak lagi makan daging babi atau minum arak. Saya juga membaca al-Quran setiap hari dan kini sudah sampai ke halaman 60. Sudah 45 hari saya tidak meneguk arak, paling lama dalam tempoh 25 tahun".

“Ajaibnya, sejak memeluk Islam saya langsung tidak teringin menyentuh arak, sedangkan sebelum ini saya akan minum sekurang-kurangnya dua gelas setiap hari,” katanya yang dipetik akhbar Daily Mail.

Lauren berkata beliau memperoleh ‘pengalaman suci’ ketika mengunjungi Masjid Fatimah al-Masumeh, yang menempatkan makam Fatimah al-Masumeh, adik Imam Reza, imam kelapan penganut Syiah daripada keturunan Saidina Ali, di Qom.

“Tiba-tiba saja saya berasa tenang dan gembira. Sejurus tiba di Britain, saya terus mengambil keputusan memeluk Islam,” katanya.

Mengenai kemungkinan untuk memakai burqa atau penutup muka, Lauren tidak menafikan akan berbuat demikian pada masa depan.

“Siapa tahu ke arah mana dan hala tuju mana Islam akan membawa saya seterusnya?” katanya.

Lauren sebelum ini diketahui sebagai seorang yang bersimpati dengan Islam dan menghabiskan banyak masa bertugas di Palestin.

“Saya kagum dengan keteguhan dan keindahan agama ini,” katanya apabila ditanya mengenai Islam. – Agensi

http://www.dailymail.co.uk/news/article-1323412/After-Tony-Blairs-conversion-Catholicism-sister-law-Laura-Booth-says-Im-Muslim.html

[Via BH 2010/10/25]

Shi’ah and Islam

Shi’ah and Islam

 Description: A glimpse of how Shi’ah differs from Islam, with a few demonstrative examples in matters of creed.

In the Name of Allah, the Most Gracious, the Most Merciful;

All the Praise is to Allah Subhanahu wa ta’ala. Peace and Blessings be upon Prophet Muhammad His Messenger.

1. Belief in God.

One of the most perplexing scenarios to many is the division they may see between Shiites and Sunni Muslims. Some tend to become confused when they see that each group claims to be following the true Islam. To truly understand this subject to the fullest, one must delve into the early history of Islam and see under what circumstances this division actually began, a study far from possible for most people. Another way, much more in the scope of the average person, is to analyze which group is true to the teachings of Islam, a simple comparison may be done between Sunni and Shiite beliefs and practices in relation to textual evidence, the Quran – the revealed word of Allah, and the Sunnah – or teachings of Prophet Muhammad, (sallallāhu 'alaihi wa sallām).

Many times, people see this division to be a major one, while the fact remains that Shiites only make up a mere 8 percent of the Muslim population, reaching even this figure after taking hold of certain important political regions in history. Not a division, one can confidently say that the Shiites are but one of the various splinters groups which left the pure teachings of traditional Islam. Sunnis, on the other hand, are not a splinter group, but merely name themselves as such to differentiate themselves from the Shiites and other deviant sects.

The word “Sunni” itself comes from the term “Sunnah”, explained earlier to be the teachings of Prophet Muhammad (sallallāhu 'alaihi wa sallām), for they are strict in abiding by these teachings without any introductions, interpolations, or omissions. The word Shiite (Shi’ah in Arabic) means a “party”, “sect”, “supporters” or a “group of like minded individuals”. Allah says in the Quran addressing His Prophet, Muhammad (sallallāhu 'alaihi wa sallām) :

“Verily, those who divide their religion and break up into sects (Shi’ah), you have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do.”

[Al-An’am,6:159]

Although the specific groups called the Shiites is not what is directly intended in this verse, it is inclusive of them.

When one studies a bit of history, they will see that the term Shiite was first used amongst the Muslims in regards to a political issue over which the Muslims varied, 37 years after the death of the Prophet (sallallāhu 'alaihi wa sallām). Although the Shiites claim that their origin lies in that scenario, the actual term Shiite being used to denote this specific sect actually occurred much later in history. In either case, it is clear that the term was unheard of during the time of the Prophet (sallallāhu 'alaihi wa sallām), and thus we can say that the Shiites were a group which appeared after the death of the Prophet (sallallāhu 'alaihi wa sallām).

Over the long evolution of Shiite thought, they incorporated many foreign concepts into their faith. Starting as a political opinion which favoured some views of Ali, the cousin of the Prophet (sallallāhu 'alaihi wa sallām), over some other companions, it became a sect purporting strange ideas foreign to Islam. This was due mainly to the fact that this ideology was mainly espoused by people in areas far from the centers of Islamic learning, namely Persia, those who were either new to Islam, had either converted to Islam nominally, and were living in areas where a large percentage of people remained upon their previous religions. Thus the Shiites became fertile soil to the introduction of foreign ideas, which they struggled to incorporate into some aspects and beliefs maintained by Islam, resulting in a sect composed of ideas stemming from Judaism, Zoroastrianism and Islam. Not strange is it then that we see that one of the most important shrines in Shiism visited by many Shiites is that of Abu Lu’lu’ah, a Zoroastrian who died after the Caliphate of Umar, located in the city of Kashan in present day Iran. Muhammad Ali Mu’zi, an Iranian Shiite researcher in France, stated:

“The basic fundamentals of the Zoroastrian religion have entered into Shiaism even in some minute issues. …And this relationship marked the brotherhood between Shiaism and the ancient Magian Iran.” [1]

We will now take a brief look at Shiism from just one aspect, that of beliefs. From these few examples, one will clearly see how different it truly is from the religion of Islam brought by Prophet Muhammad (sallallāhu 'alaihi wa sallām).

There are various articles of faith in Islam, and from them branch other beliefs which must be held by all who attribute themselves to Islam. They are as mentioned in the verse:

“…but piety is that one has firm belief in God, the Last Day, the angels, the scriptures and the Prophets…”

[Al-Baqarah, 2:177]

This is also mentioned in a statement of the Prophet, (sallallāhu 'alaihi wa sallām):

“Faith is that you believe in Allah, the angels, the scriptures, the Prophets, the Last Day...”

[Sahih Muslim]

This short discourse will merely touch on some of these various aspects of faith, and mention just some of the beliefs of the Shiites and how they differ from Islam.

Belief in God

The proper belief about God, Allah Almighty or creed is the most important aspect of the religion of Islam. During the first 13 years of Muhammad’s Prophethood, (sallallāhu 'alaihi wa sallām)   he corrected people’s beliefs about Allah, warning them against calling to others besides Allah, whether angels, prophets, saints, martyrs, trees, stones, stars, or idols. He clarified that only Allah alone, the One who created them was to be worshipped. Very few legislations and acts of worship were revealed for this period. The majority of the Quran itself calls to this belief. Allah says in the Quran that calling to others besides Him is a sin worthy of eternal damnation in Hellfire:

“Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode.”

[Al-Maidah, 5:72]

This is an uncompromising belief in Islam, and is the basis from which one enters the fold of Islam. We find, however, that Shiites believe in the veneration of others besides Allah. Homage is to be paid to great saints and martyrs, such as Ali, Hussein, Fatimah, their Imams, and they are directly called out to in times of need. They believe that they can answer their calls as well as intervene for them with Allah, a belief that according to Islam is clear disbelief [2]. Allah says:

“Is not He (Allah) Who responds to the distressed one, when he calls Him, and Who removes the evil.”

[Al-Naml, 27:62]

Another important tenet which Shiism clearly violates is the concept that Allah Alone administers the affairs of the universe, and it is He alone who knows the Unseen. Shiism attributes these powers to their leaders, called Imams, and places them in a position higher than the Prophets and angels. Allah says:

“Say: ‘None in the heavens and the earth knows the unseen except Allah, nor can they perceive when they shall be resurrected.”

[Al-Naml, 27:65)

“And among His Signs is that He shows you the lightning, by way of fear and hope, and He sends down water (rain) from the sky, and therewith revives the earth after its death. Verily, in that are indeed signs for a people who understand.”

(Al-Rum, 30:24]

The Shiites give many of these attributes to their Imams. Some of them even attribute lightning to be caused by them [3].

In authoritative Shiite texts, its states:

“The Imams have knowledge of whatever occurred in the past and whatever will happen in the future, and nothing is concealed from them.” (Al-Kulaini, Al-Kaafi, p.260)

“The Imams have knowledge of all the revealed books, regardless of the languages in which they were revealed” (Ibid, p.227)

“The Imams know when they will die, and they do not die except by their own choice” (Ibid, p.258)

“All of the earth belongs to the Imams.” (Ibid, p.407)

There are many aspects of faith in Shiism that oppose Islam and which render a person out of its fold. Due to this reason, Muslims do not consider Shiism to represent Islam, but rather believe it to contradict the very basics of Islamic teachings.

2. The Testimony or Declaration of Faith, the previous Scriptures, the Quran, and the Prophets

The Shahadah

The Shiism even differ with Islam in the first and most important pillar of Islam and faith, called the Shahādah, the testimony one gives upon affirming their faith in Islam, that none deserves worship but Allah, and that Muhammad (sallallāhu 'alaihi wa sallām) is His slave and messenger (lā ilāha ill-Allāh). This testimony is the most important aspect of Islam, and the whole religion is built upon it, and embodies this unique and total monotheism and belief in Allah. So important is it that the Prophet (sallallāhu 'alaihi wa sallām) pleaded to his uncle who was on his deathbed to testify:

“O uncle! Say ‘lā ilāha ill-Allāh,’ a phrase for which I will plead on your behalf in front of Allah.”

[Sahih Al-Bukhari]

His uncle did not say this testimony due to his fear of what people would say about changing the religion of his forefathers upon death. He died, and the Prophet (sallallāhu 'alaihi wa sallām)  was informed by revelation that he was among the people of Hell.

Point being, this phrase and what it entails are so important that the Prophet made it a means of everlasting life in Paradise. He said:

“No one says ‘Lā ilāha ill-Allāh’ and dies firmly upon it, but he or she will enter Heaven (Paradise).”

[Sahih Al-Bukhari]

Thus is this phrase considered the first pillar of Islam, the very statement that rendered one a believer, gives him an opportunity to enter Paradise!

The Shiites, however, have a different ‘testimony of faith’. They not only negate it meanings, as shown in the previous articles by associating others with Allah, but they have also added certain principles nowhere to be found in authentic texts. Their shahādah comprises of the statement: “none deserves worship but Allah, and that Muhammad (sallallāhu 'alaihi wa sallām)  is His slave and messenger, and Ali is His beloved and chosen one, and successor to the Prophet (sallallāhu 'alaihi wa sallām).”[4]

This is due to the extremism they have in regards to the cousin of Prophet Muhammad (sallallāhu 'alaihi wa sallām), Ali, to whom they claim their origin. The Shiites even claim that the succession of Ali was mentioned in all of the scriptures revealed to the previous prophets [5]. They claim that all will be asked about the succession of Ali on the Day of Judgment [6], and that if anyone believes differently, they are considered polytheists [7]. Although Ali was known to be one of the most pious of the companions of the Prophet (sallallahu 'alaihi wa sallām), in no narration can we find that Prophet Muhammad (sallallāhu 'alaihi wa sallām) ever mentioned his succession in rule. Actually when we look at early Shiite works; they themselves attribute this belief to Abdullah ibn Saba’, a renegade who claimed Islam and plotted against the Caliph Uthman, and also claimed that Ali was God Himself [8]. Thus it is clear that these beliefs are all innovations never preached by Prophet Muhammad, (sallallāhu 'alaihi wa sallām).

Belief in the Scriptures

Allah mentions in the Quran that He revealed Scriptures to the Prophets which they taught and recited to their people. Some of these Prophets and Scriptures are mentioned in the Quran:

Say, “We believe in Allah and that which has been sent down to us and that which has been sent down to Abraham, Ishmael, Isaac, Jacob, and to the tribes, and that which has been given to Moses and Jesus, and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam).”

[Al-Baqarah, 2:136]

“It is He (Allah) Who has sent down the Book to you with truth, confirming what came before it. And He sent down the Torah and the Gospel.”

[Al-‘Imran, 3:3]

It was the Prophets who received revelation, and due to the fact that Muhammad (sallallāhu 'alaihi wa sallām), was the last prophet, there will be no other Scriptures revealed after the revelation of the Quran. The Shiites however, believe that there was a scripture revealed after the Quran before the death of the Prophet, (sallallāhu 'alaihi wa sallām) which they call the ‘Tablet of Fatimah’. They claim, that in it were the names of all those who were to be their Imams in the future [9].

They invented these ideas due to the fact that they could not find any verses in the Quran which they could use to defend their views. They did not cease at this, but also went on to directly challenge the authenticity of the Quran by stating that it has not been preserved[10], and that the Quran today is incomplete, and that the complete version is with their 12th Imam who has been in hiding for the past 900 years in ‘the cave’. They believe that when he emerges he will bring forth the complete version [11]. This, as should be clear to all, is in direct opposition to the teachings of Islam, as Allah clearly states that the Quran is under the direct protection of Allah:

“Verily it is We Who has sent down the Reminder and surely, We will guard it (from corruption)”

[Al-Hijr, 15:9]

The Shiites assert that the existing Quran must have been altered, since there is no reference to any of their strayed beliefs in it. One of the first to explicitly state this view was Mirza Hussein Muhammad Taqiy al-Noori al-Tabrasi (d. 1320 AH) in his book The Final Verdict on the Distortion of the Book of the Lord of Lords [12].

The Shiites became so extreme in their beliefs, that they even attempted to insert chapters about Ali, may Allah be pleased with him, in the Quran, since they could not find any clear texts. One of them is what they called “The Chapter of Succession”.

Belief in the Prophets

As mentioned earlier, Islam teaches that the Prophets were the best of humanity, specifically chosen by Allah due to their excellent qualities specifically to preach the message of Allah to humanity. Allah says in the Quran:

“Allah specially chooses Messengers from angels and from humans. Verily, Allah is All-Hearer, All-Seer.”

[Al-Hajj, 22:75]

The Prophets were the best of humans, living examples to be emulated:

“We sent no messenger except to be obeyed, by Allah’s leave…”

[An-Nisa’,4:64]

The Shiites however believe that their Imams are better than the prophets [13], and that some Prophets were highly praised only due to their love of the Imams [14].

If one was to mention all the beliefs of the Shiites in which they have opposed the teachings of Islam, it would definitely need many volumes to do so. It should be clear, however, from this short discourse that the beliefs purported by Shiism has no basis in any of the teachings of Islam, but rather that it is a conglomeration of foreign beliefs evolved over a period of time, all of which revolve around extremist views concerning the leadership of certain favored candidates, known as their Imams. A religion which teaches the worship of Allah alone and living a life taught by Allah’s prophets, a message preached by all prophets, has for them become a life and existence solely based upon love of Ali and affirming his and their Imam’s claim to leadership, struggling to find ways to fit into Islamic texts by addition, interpolation, or misrepresentation. Creation comes into being, Prophets are sent and Scriptures are revealed, all for the purpose of succession of Ali and the latter Imams [15], and even on the Day of Judgment, it will be their Imams, not Allah, who will judge people [16]. It is no matter to wonder, then, what the basis of entering Heaven or Hell will be according to Shiism.

A religion based upon a claimed love of the family of Prophet Muhammad (sallallāhu 'alaihi wa sallām) has lead them to beliefs contradicting the very essence of the message brought by him, the message of Islam.

Footnotes:

[1] The Role of Zoroastrianism in the Development of Shiaism.

[2] Biha’r Al-Anwa’r, Al-Majlisi. An example of such preposterous beliefs can be found in the following statements of one of their Imams, or leaders:

“When Prophet Noah (`alaihisallam) was about to drown in the flooding waters, he invoked Allah Almighty by our (i.e. the names of the Imams) names. Hence Allah Almighty came to his rescue. When Prophet Abraham (`alaihissallam) was thrown into the scorching fire, he prayed to God through our names, and Allah Almighty ordered the fire to be cool and a means of safety for him [Abraham]. When Prophet Moses (`alaihissallam) struck the Sea with his rod in quest of a path, he invoked Allah with respect to our names and Allah made the sea dry out. Finally when the Jews plotted to kill Jesus (`alaihissallam), he supplicated to Allah by mentioning our names and was rescued from death. God eventually raised him up.” (Wasa’il As-Sheea, 4/1143)

[3] Bihar al-Anwar, Al-Burhan, and others.

[4] Abdul Kareem Mushtaq.

[5] Al-Kulaini, Al-Kaafi, 1/437.

[6] The Wilayat of ‘Ali ibne Abi Talib (as), Answering Ansar.

[7] “Whoever sets up another Imam besides ‘Ali and delays ‘Ali’s caliphate is a polytheist.” (Al-Kafi fil-Usul, vol.10 p.55)

[8] Rijaal al-Kishhi.

[9] Al-Kulaini, Al-Kaafi, 1/527-8, and many others.

[10] Usul Kafi 1:228

[11] Al-Anwar al-Nu’maniah, 2: 360-2.

[12] Faslul Khitab Fi Tahrifi-Kitabi Rabbil Arbaab.

[13] Wasa’il As-Sheea.

[14] Bihar al-Anwar (26:267).

[15] I’tiqadat (106-7)

[16] Rijaal al-Kishhi (337)

[Excerpted from IslamReligion.com, Published on 05 Feb 2007]

Remembering of Allah

The Remembering of Allāh

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-`ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam is His Messenger.

Dzikir a supererogatory act which helps the person get closer to Allāh. But it would be a sin if he leaves any of the Dzikir that should be said in the Solāt like the Dzikir during the Ruku, the Sujud, the Tashahhud and invoking blessing on the Prophet (Sallallāhu `alayhi wasallam). Allāh Subhānahu wa ta`ala tells us to do as much dzikir as it helps a person to be closer to Allāh and provides a lot of benefits do daily life and in the Hereafter.

Allāh Almighty Says:

• “O you who believe! Remember Allāh with much remembrance.” [Al-Ahzab, 33: 41].
•  “… and the men and the women who remember Allāh much with their hearts and tongues (while sitting, standing, lying, etc. for the remembrance of Allāh during the five compulsory congregational prayers or praying extra additional Nawafil prayers of night in the last part of night, etc.) Allāh has prepared for them forgiveness and a great reward (i.e. Paradise).” [Al-Ahzab, 33:35].
• “O you who believe! When you meet (an enemy) force, take a firm stand against them and remember the Name of Allâh much (both with tongue and mind), so that you may be successful.” [Al-Anfal, 8: 45].

The person has to do as much Dzikir as he can as this will give him great benefits and profits in this life and the Hereafter. Some scholars believe that there numerous such as mentioned by Ibn al-Qayyim (rahimahullāh) in book "Al-Wabil Al-Sayib".

Dzikir a supererogatory act which helps the person get closer to Allāh. But the person commits a sin if he leaves any of the Dzikir that should be said in the solāt like the Dzikir during the Ruku’, the Sujud, the Tashahhud and invoking blessing on the Prophet (Sallallāhu `alayhi wasallam) as stated by the  scholars. 

Thawban (radiyallāhu’anhu) reported: Whenever Rasūlullāh (Sallallāhu ‘alayhi wasallam) concluded his Solāh; Rasūlullāh (Sallallāhu ‘alayhi wasallam) would seek forgiveness from Allāh [i.e Astaghfirullāh! (I beseech Allāh for forgiveness,] thrice and then would recite: “Allāhumma Antas-Salāmu, wa minkas-salām, Tabārakta Ya Dzal-Jalali wal-Ikrām (O Allāh, You are the Grantor of the Security, and the Security comes from You. You are Blessing, O You Who have Majesty and Nobility)!” [Muslim]

The benefits of mentioning Allāh that the slave will harvest in this world as well as the Hereafter:

1. Dzikirullah is like seeds of Trees of the Paradise.

Ibn Mas`ud (radiyallāhu`anhu) narrated that Allāh's Messenger (Sallallāhu `alayhi wasallam) said:

“I met Ibrāhīm ('alaihissalam) on the Night of Isra’ and Al- Mi’raj [i.e., The Night of Ascension]. He said: ‘Convey my greetings to your nation, O Muhammad, and tell them that Jannah has a vast plain of pure soil and sweet water. It is a plain levelled land, treeless plain and the seeds are: ‘Subhān Allāh (Glory be to Allāh)’, ‘Al-Hamdulillāh (All praise is due to Allāh), ‘Lā Ilāha illallāh (There is none worthy of worship but Allāh)’; and ‘Allāhu Akbar (Allāh is the Greatest).’”

[At-Tirmidzi in his takhrij, At-Tirmidzi says:  “Then say: `Lā hawla wa lā quwwata illā billāh (There is no change of a condition nor power except by Allāh) in the same manner.'']

[This is recorded by At-Tirmidzi (3462): Hasan Gharib]

Abu Musa (radiyallāhu`anhu) narrated: The Messenger of Allāh (Sallallāhu `alayhi wasallam) said to me, "Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu `alayhi wasallam) said, "(Recite) ‘Lā hawla wa lā quwwata illa billāh’ (There is no change of a condition nor power except by Allāh).'' [This is recorded by Al-Bukhari and Muslim]. 

Abu Hurairah (radiyallāhu’anhu) reported: The Messenger of Allāh (Sallallāhu `alayhi wasallam) said, "He who recites after every solah: Subhān-Allāh (Allāh is free from imperfection) thirty-three times; Al-hamdu lillah (praise be to Allāh) thirty-three times; Allāhu Akbar (Allāh is Greatest) thirty-three times; and completes the hundred with: Lā ilaha ill Allāhu wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa `ala kulli shai'iñ Qadīr (There is no true god except Allāh. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as large as the foam on the surface of the sea.''

[This is recorded by Muslim]

Abu Hurairah (radiyallāhu`anhu) reported: The Messenger of Allāh (Sallallāhu `alayhi wasallam) said, "The uttering of the words: "Subhān-Allāh (Allāh is free from imperfection), Al-hamdu lillāh (all praise is due to Allāh), Lā ilaha illallāh (There is no true god except Allāh) and Allāhu Akbar (Allāh is the Greatest)' is dearer to me than anything over which the sun rises.''

[This is recorded by Muslim]

Commentary:  This Hadith highlights the fact that the formulas which mention the Praise and Glory of Allāh, His Majesty and Oneness are liked by the Prophet (Sallallāhu `alayhi wasallam) more than anything in the world, because this is one of the virtues which will survive and will be rewarded, while the world and all that it has will perish.

Abu Hurairah (radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu `alayhi wasallam) said: “He who says: `Subhān-Allāhi wa bihamdihi, Subhān-Allāhil-Azim (Glory be to Allāh, and to Him belongs all praise Glory is to Allāh, the Greatest devoid of imperfection)’; his sins will be forgiven, even if they were like the foam of the sea. (Tirmidzi Says: “Allāh wipes out sin.”)

[This is recorded by At-Tirmidzi: Sahih.]

Abu Hurairah (radiyallāhu’anhu) reported: The Messenger of Allāh (Sallallāhu `alayhi wasallam) said: "There are two statements that are light for the tongue to remember, heavy in the Scales and are dear to the Merciful: `Subhān-Allāhi wa bihamdihi, Subhān-Allāhil-Azim (Glory is to Allāh and to Him is the praise, Glory is to Allāh, the Greatest devoid of imperfection)'.''

[This is recorded by Al-Bukhari and Muslim]

Commentary: This Hadith affirms that man's actions carry weight. On the Day of Judgement, his actions will be cast into the Balance. At that time Allāh will endow these actions with weight, or according to some scholars, those records which register man's actions will be weighed. This is quite possible for the reason that Almighty Allāh is Capable of weighing things without even their physical form. This discussion apart, when actions will be cast into the Balance, the formula mentioned in the Hadith, the utterance of which is very easy, will prove weighty. Every Muslim should make it a practice to repeat them frequently.

Abu Hurairah (radiyallāhu`anhu) reported: The Messenger of Allāh (Sallallāhu `alayhi wasallam) said, "He who recites in the morning and in the evening the statement: “Subhān-Allāhi wa bihamdihi, Subhān-Allāhil-Azim”(Glory is to Allāh and to Him is the praise, Glory is to Allāh, the Greatest devoid of imperfection)” one hundred times, will not be surpassed on the Day of Resurrection by anyone with better deeds than one who utters the same words or utters more of these words.''

[This is recorded by Muslim] 

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

[Muslim]. 

Commentary: The recitation of the words quoted in this Hadith is highly meritorious and rewarding because they are full of Praise and Glorification of Allāh.

Rasūlullāh (Sallallāhu `alayhi wasallam) said: “... the best (supplication) I and the other Prophets who were sent before me were proclaimed is: “Lā ilāha illallāh, Wahdahu Lasyarikalah, Lahul mulku wallāhul hamdu Yuhyi wa Yumit, Wa huwa ‘ala kulli shay iñ Qadīr. (There is no deity worthy of worship but Allāh, He is Alone and has no partner. To Him belongs the Ownership (of everything), and to Him belongs all the Praise, Who gives life and causes death, and He has total power over all things)." [At-Tirmidzi]

Sa`ad bin Abu Waqqas (radiyallāhu‘anhu) reported: A bedouin came to the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) and said to him, "Teach me a few words to recite frequently.'' He (Sallallāhu ‘alaihi wa sallam) said, "Say: "Lā ilāha illallāhu wahdahu lā sharika lahu; Allāhu Akbar kabirañ, wal-hamdu lillāhi kathiran, wa subhān-Allāhi Rabbil-`alamin; wa lā hawlā wa la quwwata illābillāhil-`Azizil-Hakīm (there is no true god except Allāh the One and He has no partner with Him; Allāh is the Greatest and greatness is for Him. All praise is due to Him. Allāh, the Rabb of the worlds is free from imperfection; there is no might and power but that of Allāh, the All-Powerful and the All-Wise.)''' The bedouin said: "All of these for my Rabb. But what is for me?'' Thereupon he (Messenger of Allāh (Sallallāhu 'alaihi wa sallam) said, "You should say: `Allāhummaghfir li, warhamni, wahdini, warzuqni (O Allāh! Grant me pardon, have mercy upon me, direct me to righteousness and provide me subsistence)'.''

[This is recorded by Muslim] 

Thawban (radhiyallāhu‘anhu) reported: Whenever the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) concluded his solat, Rasūlullāh would beg forgiveness from Allāh thrice and then would recite: "Allāhumma Antas-Salamu, wa minkas-salāmu, tabarakta ya Dzal-Jalali wal-Ikram (O Allāh, You are the Grantor of security, and security comes from You. You are Blessing, O You Who have majesty and nobility)!'' (Imam) Al-Awza`ie, one of the narrators of this Hadith, was asked: "How forgiveness is to be sought?'' He answered: "The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) used to say: `Astaghfirullāh! Astaghfirullāh! (I beseech Allāh for forgiveness, I beseech Allāh for forgiveness)'.''

[This is recorded by Muslim]

Al-Mughirah bin Shu`bah (radhiallāhu‘anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) used to say at the conclusion of solat: "Lāilāha illallāhu wahdahu lā sharīka lahu, lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shay'iñ Qadīr. Allāhumma la mani`a lima a'tayta, wa la mu’ tiya lima mana’ta, wa la yañfa`u dzal-jaddi, minkal-jadd. (There is no true god except Allāh. He is One and He has no partner with Him, His is the sovereignty and His is the praise, and He is Omnipotent. O Allāh! None can deny that which You bestow and none can bestow that which You hold back; and the greatness of the great will be of no avail to them against You).''

[This is recorded by Al-Bukhari and Muslim] 

Commentary: "Al-Jaddu’’ means good luck and richness. That is, good fortune and prosperity will not be of any avail before Allāh. What will really benefit a person before Him are Faith and virtuous deeds. The prayer quoted in this Hadith makes a special mention of His Oneness. 

It has been reported that `Abdullah bin Zubair (radiyallāhu‘anhu) used to recite after Taslim at the conclusion of every Solāh: "Lā ilāha illallāhu wahdahu la sharika lahu, lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shay’iñ Qadir. Lā hawlā walā quwwata illa billāh. La ilaha illallāhu, wa la na`budu illā iyyāh, Lahun-ni`matu, wa lahul-fadlu, wa lahuth-thana'ul-hasan. Lā ilāha ilallāhu, mukhlisina, lahud-dina, wa lau karihal-kāfirun (There is no true god except Allāh; He is One. To Him belongs the dominion and to Him is all praise, and He is Powerful over all things. There is no power and might except with (the help of) Allāh. There is no God but Allāh and we worship none except Him, to Him belongs the bounty and to Him belongs the grace, and to Him belongs all excellent praise; there is no deity but Allāh. We reserve our devotion exclusively for Him though the disbelievers may detest it).'' Ibn Az-Zubair said: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) used to celebrate Allāh's Greatness in those terms after every Solāh

.

[This is recorded by Muslim] 

Commentary:  The invocation mentioned in this Hadith is ordained by the Prophet (Sallallāhu `alayhi wasallam) and was his practice. To recite Shahādah repeatedly after Solāh and to offer benediction and salutations to the Prophet (Sallallāhu `alayhi wasallam) collectively is a self-invented formula and is not consonant with the practice of the Prophet (Sallallāhu `alayhi wasallam).It is, therefore, a heresy and will have no merit. Every Muslim has to follow only the preachings and practice of the Prophet (Sallallāhu 'alayhi wasallam).

Al-Mughirah bin Shu`bah (radhiallāhu‘anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) used to say at the conclusion of solat: "Lāilāha illallāhu wahdahu lā sharīka lahu, lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shay'iñ Qadīr. Allāhumma la mani`a lima a'tayta, wa la mu’ tiya lima mana’ta, wa la yañfa`u dzal-jaddi, minkal-jadd. (There is no true god except Allāh. He is One and He has no partner with Him, His is the sovereignty and His is the praise, and He is Omnipotent. O Allāh! None can deny that which You bestow and none can bestow that which You hold back; and the greatness of the great will be of no avail to them against You).''

[This is recorded by Al-Bukhari and Muslim] 

Commentary: "Al-Jaddu’’ means good luck and richness. That is, good fortune and prosperity will not be of any avail before Allāh. What will really benefit a person before Him are Faith and virtuous deeds. The prayer quoted in this Hadith makes a special mention of His Oneness. 

1417. It has been reported that `Abdullah bin Zubair (radiyallāhu‘anhu) used to recite after Taslim at the conclusion of every Solāh: "Lā ilāha illallāhu wahdahu la sharika lahu, lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shay’iñ Qadir. Lā hawlā walā quwwata illa billāh. La ilaha illallāhu, wa la na`budu illā iyyāh, Lahun-ni`matu, wa lahul-fadlu, wa lahuth-thana'ul-hasan. Lā ilāha ilallāhu, mukhlisina, lahud-dina, wa lau karihal-kāfirun (There is no true god except Allāh; He is One. To Him belongs the dominion and to Him is all praise, and He is Powerful over all things. There is no power and might except with (the help of) Allāh. There is no God but Allāh and we worship none except Him, to Him belongs the bounty and to Him belongs the grace, and to Him belongs all excellent praise; there is no deity but Allāh. We reserve our devotion exclusively for Him though the disbelievers may detest it).'' Ibn Az-Zubair said: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) used to celebrate Allāh's Greatness in those terms after every Solāh.

[This is recorded by Muslim] 

Commentary:  The invocation mentioned in this Hadith is ordained by the Prophet (Sallallāhu `alayhi wasallam) and was his practice. To recite Shahādah repeatedly after Solāh and to offer benediction and salutations to the Prophet (Sallallāhu `alayhi wasallam) collectively is a self-invented formula and is not consonant with the practice of the Prophet (Sallallāhu `alayhi wasallam).It is, therefore, a heresy and will have no merit. Every Muslim has to follow only the preachings and practice of the Prophet (Sallallāhu 'alayhi wasallam).

2. The continuous mentioning of Allāh by His slaves protects them from being neglected by Allāh, which is the direct cause of their misery in this world and the Hereafter.

Forgetting Allāh leads to forgetting one’s own self and what benefits it, as Allāh Says:

“And be not like those who forgot Allāh, so He made them forget themselves. Those are the defiantly disobedient.”

[Al-Hashar, 59: 19]

By forgetting one’s own soul, a person becomes oblivious of taking care of its interests, which inevitably causes its degradation and destruction. Had there been no other benefit of mentioning Allāh than guarding oneself against this, it would have been reason enough. Whoever forgets Allāh Almighty will be made to forget his own soul in this world, and the Lord will leave him in the torture of the Hellfire in the Hereafter; Allāh Says: “And whoever turns away from My Reminder (i.e. neither believes in this Quran nor acts on its orders, etc.)  – indeed, he will have a depressed [i.e., difficult] life, and We will gather [i.e., raise] him on the Day of Resurrection blind. He will say: 'My Lord! Why have you raised me blind while I was [once] seeing?' [Allāh] will say: 'Thus did Our signs come to you, and you forgot [i.e., disregarded] them; and thus will you this Day be forgotten.'" [Ta-Ha, 20: 124-126] Meaning, such a slave will be forgotten in the torment just as he forgets the Lord’s proofs, verses, signs and revelations, neither reciting them nor acting upon them. The depressed and difficult life mentioned in the verses refers to the difficulties, privation and sufferings he will face in this world, the grave and the Hereafter. Opposite to this is what the righteous people will lead, which is a happy life in this world, the grave and the Hereafter;

Allāh Says:

“Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do.”

 [Al-Nahl, 16: 97]

This applies both to his stay in the grave as well as the Hereafter.

Speaking about his teacher Imam Ibn Taymiyyah, Imam Ibn Al-Qayyim said: “Allāh is my witness that I have never seen anyone living in a better condition than him, despite the hardships he faced including lack of welfare, imprisonment, constant threat, and exhaustive suffering. He was very tranquil (in his heart), optimistic, cheerful and radiant.”

3. The mentioning of Allāh is a deed that has a unique and distinctive sweet taste that other good deeds cannot come close to producing.

Malik bin Dīnār said: “Nobody ever found more sweetness and enjoyment than in mentioning Allāh.” 

Imam Ibn Al-Qayyim (rahimahullāh) said: “I heard Shaykh Al-Islam Ibn Taymiyyah (rahimahullāh) saying: ‘There is a [means to] Paradise in this worldly life (i.e. the mention of Allāh); he, who does not enter it (i.e. the mention of Allāh), will not enter the Paradise of the Hereafter’”.  Ibn Al-Qayyim (rahimahullāh) also quoted Ibn Taymiyyah as saying: “What can my enemies do to me? My Paradise (i.e. the mentioning of Allāh) is in my heart; it moves with me wherever I go. Imprisonment for me is a religious retreat. To kill and be killed (for me) is martyrdom, and to be expelled to another land is a spiritual journey" and also: "If I were to pay them (i.e., his enemies who imprisoned him) as much as the weight of this fortress (where he was imprisoned) in gold, that would still not repay them for the great favour they have done to me by imprisoning me; they cannot realise the great benefit I have gained from being in seclusion.”

4. It is a light for the one who mentions Allāh in this worldly life, in his grave and on the Day of Resurrection.

It will illuminate his way on the Sirat (i.e. the bridge over Hell) to pass it easily; Allāh Says:

“And is the one who was dead and We gave him life and made for him light by which to walk among the people like one who is in darkness, never to emerge there from?...”

[Al-An’am, 6: 122]

The first person mentioned in the verse is he who mentions Allāh and is thus granted the light of faith and the love of Allāh, while the second is he who is heedless of doing so.

5. It makes the person closer to Allāh and worthy of His love, support, and company.

Allāh says in a Qudsi narration:

“I am with My slave when he mentions Me and his lips move with utterance of Me.”

[This is recorded by Al-Bukhari]

6. It is superior to spending in charity for the sake of Allāh and better than fighting Jihad.

Abu Ad-Darda’ (radiallāhu`anhu) reported that the Messenger of Allāh (Sallallāhu 'alaihi wa sallam) said:

“Shall I not inform you of the best of your deeds which are the purest to your Lord, which exalt you to the highest ranks, which are more efficacious than spending gold and silver (in charity), and better for you than encountering your enemies whose necks you will smite and who will smite your necks?” The people replied: "Certainly!'' He (Sallallāhu 'alaihi wa sallam) said: “The mentioning of Allāh the Exalted.”

[This is recorded by At-Tirmidzi]

7. It is the highest form of expressing gratitude; one who does not mention Allāh is certainly of the ungrateful.

Mu'adz bin Jabal (radiyallāhu`anhu) reported that the Messenger of Allāh (Sallallāhu `alayhi wasallam) once held him by the hand and said: “O Mu'adz! I swear by Allāh that I love you. I advise you not to miss supplicating after every solāt saying:  ‘Allāhumma a 'inni 'alā dzikrika, wa shukrika, wa husni `ibadatika.’ (O Allāh! Assist me in mentioning You, expressing gratitude to You, and worshiping You in the finest manner).”

[This is recorded by Abu Dawud; An-Nasā`ie]

Here, the Prophet (Sallallāhu`alayhi wasallam) combined between gratitude and the mentioning of Allāh, because they are the means of attaining true felicity.

8. There is hardness in the heart that cannot be melted except by mentioning Allāh the Almighty.

Therefore, the slave must treat his hardened heart by mentioning Him. A man complained of his hard heart to Al-Hasan who responded by saying: “Melt it by mentioning Allāh.”

Hearts are cured by the medicine of mentioning Allāh and sickened by being heedless of and forgetting Him. `Umar Ibn Al-Khattab (radiyallāhu`anhu) said: “Mention Allāh, as it is the ultimate cure.”

Allāh’s blessings are not drawn, nor are His wrath appeased, by anything better than mentioning Him.

Remembrance of Allāh calls for the mercy of Allāh and the supplications of His angels for the one who does so.

Such a person will indeed be amongst the successful; Allāh Almighty Says:

“O, you who believe! Remember Allāh with much remembrance. And exalt Him morning and afternoon. It is He who confers blessing upon you, and His angels [ask Him to do so] that He may bring you out from darkness into the light. And ever is He, to the believers, Merciful.”

[Al-Ahzab, 33: 41-43]

This mercy from Allāh, glory be to Him, and the supplications by His angels for those who frequently mention Him are the means by which they are brought out of darkness into the light, which entails the attainment of all goodness and the protection from all evil. Woe to those who are forgetful of their Lord, for being deprived of His graces! May Allāh grant us all success in mentioning Him.

9. The assemblies in which Allāh is mentioned are the only ones, anywhere, which the angels attend.

Abu Hurayrah (radiyallāhu`anhu) reported that Allāh's Messenger (Sallallāhu `alayhi wasallam) said:

“Allāh has mobile squads of angels who traverse the roads seeking those who mention Him. When they find people doing so, they call one another and say: 'Hasten to what you are looking for!' They then surround them with their wings until the space between them and the sky is full. Allāh the Exalted and Glorious then asks them (although He is best informed about everything): `What are My servants saying?` They reply: `They are glorifying You, celebrating Your praise, recognizing Your Oneness, and uttering Your Greatness.` Allāh will say: `Have they ever seen Me?` They say: `No, we swear by Allāh that they have never seen You`. Allāh says: `How would it have been if they saw Me? ` The angels reply: `If they saw You, they would worship You more devoutly and celebrate Your Glory more deeply, and declare Your freedom from any resemblance to anything more often` …” until he said:  “… Then Allāh says: `I make you witnesses that I have forgiven them`. One of the angels then says: `There is someone amongst them, and he is not one of them, but came for some need`. Allāh would say: `These are people whose companions will not suffer from misery.'”

[This is recorded by Al-Bukhari; Muslim]

In this way, the assemblies that contain the mentioning of Allāh are the assemblies of the angels, while those of forgetfulness and heedlessness of Allāh are the assemblies of the devils. Everyone selects his counterpart, whether angelic or devilish. 

10. Allāh the Almighty boasts to the angels about those who remember Him.

Mu`awiyah narrated that the Messenger of Allāh (Sallallāhu `alayhi wasallam) came to an assembly in the masjid and said to the people present:

“What makes you sit together?” They replied: “We sat to mention Allāh and praise Him for guiding us to Islam and bestowing His favours upon us.” He said: “I adjure you by Allāh, has anything else made you sit in this way?” They replied: “We swear by Allāh! Nothing made us sit here but that.” He said: “I did not adjure you because I suspected you (of lying), but (the angel) Jibreel came and told me that Allāh was boasting about you to the angels.”

[This is recorded by Muslim]

This boasting is an indication of the lofty rank that mentioning Allāh holds in His sight, and how much it is loved by Him.

11. All righteous deeds were legislated in order to establish the remembrance of Allāh.

As Allāh says: “…Establish prayer for My remembrance.” [Ta-Ha, 20:14], in order to establish My remembrance. Allāh also Says: “Recite, [O Muhammad], what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the mention of Allāh is greater…” [As-Sajdah, 32: 45]

Imam Ibn Taymiyyah (rahimahullāh) said: “The correct way to understand this verse is that solah achieves two great objectives, the first of which is prohibiting immorality and the second being the mentioning of Allāh, which is the greater of the two objectives.”

‘Aishah (radiallāhu`anha) narrated that the Messenger of Allāh (Sallallāhu 'alayhi wasallam) said:

“Circumambulation around the Ka`abah, walking between mount Safa and mount Marwah, and the casting of the stones at the Pillars (during Hajj) was only legislated to establish the mentioning of Allāh.”

[This is recorded by Abu Dawud]

12. Continual remembrance of Allāh can be a substitute for optional acts of worship.

Abu Hurayrah (radiyallāhu`anhu) reported that some of the poor Emigrants came to the Messenger of Allāh (Sallallāhu `alayhi wa sallam) and said to him:

"The wealthy have obtained the highest ranks and everlasting bliss!" He asked: “How is that?” They replied: "They offer prayers as we do, and observe fasting as we do, but they give in charity and we do not, and they emancipate slaves and we cannot." He (Sallallāhu `alayhi wasallam) said: “Shall I not teach you something whereby you will catch up with those who have preceded you and be ahead of those who follow you; something in which no one can better you, unless he does as you do?” They said: "Indeed, O Messenger of Allāh!" He (Sallallāhu `alayhi wa sallam) said: "Say: 'Subhānallāh, Al-Hamdu lillah and Allāhu Akbar' (i.e. Glory be to Allāh, All praise is due to Allāh and Allāh is the Greatest) thirty-three times at the end of every solāh.”

[This is recorded by Al-Bukhari and Muslim]

Abu Hurairah (radiyallāhu’anhu)  reported: The Messenger of Allah (Sallallāhu ‘alayhi wasallam) said, "He who recites after every prayer: Subhān-Allāh (Allah is free from imperfection) thirty-three times; Al-hamdu lillāh (praise be to Allah) thirty-three times; Allāhu Akbar (Allah is Greatest) thirty-three times; and completes the hundred with: Lā ilāha illallāhu, wahdahu lā sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa ‘ala kulli shai'iñ Qadīr (There is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as large as the foam on the surface of the sea.'' [This is recorded by Muslim]

Thus, he made the mention of Allāh make up for whatever deeds they missed out on.

13. It assists one in performing more good deeds and in remaining obedient to Allāh.

`Abdullah bin Bishar (radiallāhu`anhu) reported that one of the Companions said:

"O Messenger of Allāh! There are many injunctions of Islam upon me, so tell me something to which I may hold fast." He (Sallallāhu 'alaihi wa sallam) replied: “Keep your tongue moist with the remembrance of Allāh.”

[This is recorded by At-Tirmidzi]

The sahabi was not suggesting that the Prophet (Sallallāhu `alayhi wasallam) should exempt him from his religious obligations; rather, he needed something that would help him perform them all. Therefore, he guided him to what would assist him to perform them and cause him to be keen to adhere to them, thus facilitating their performance. The person who frequently mentions Allāh will love Him and whatever pleases Him, and nothing would then be dearer to him than endeavoring to please his Lord.

Moreover, it keeps one busy from engaging in falsehood, like backbiting, slandering, and idle talk, as when a person does not engage himself in acts of obedience, his soul [desires] will engage him in falsehood. Moreover, it helps prevents a person from being neglectful

Wallahu’alam

[Excerpted from the Fatwa Center at Islam web Fatwa No. 84771, 26 Jamadil-Akhir 1423 / 04-09-2002]