Unity and Brotherhood

Unity and Brotherhood 

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 wa sallam is His Messenger.

As a yardstick and criterion in our lives, Islam has given us a clear definition of unity and brotherhood and how it can be realized and implemented.  The uniting factor is the `Aqīdah (creed) of Islam which defines the belief of a Muslim.  Unlike other bonds (nationalistic, patriotic, etc.) which are superficial, animalistic, reactive, emotional, and completely devoid of a real solution for life’s affairs, the intellectuality of the ideological bond of Islam unites man irrespective of their race, nationality, and other factors which are irrelevant when it comes to bonding on an ideological creed. 

Unity in Islam as the Mu’minūn

Allah in the Qur’an describes what unity in Islam as the Mu’minūn (Believers; those that believe in Allah and His Messenger Muhammad) being united in a Brotherhood based on solely Islam: 

“The Mu’minūn are but a single Brotherhood.” (Al-Hujurat, 49:10) 

Equality and Brotherhood

“O Mankind! We have created you from a single soul, Male and Female, And We made you into nations and tribes, that ye may recognize each other. Verily, the most honoured of you in the sight of Allah Is the greatest of you in taqwa (piety). Allah is All-Knowing, All-Aware.”

[Al-Hujurat 49:13]

Muslims Are Awliyyā’ (Allies, Friends, and Supporters) Of One Another

Allah further defines this Brotherhood by explaining that Muslims are awliyyā’ (allies, friends, and supporters) of one another and this again is based solely on Islam: 

“The Believers, men and women, are protectors one of another: they enjoin the ma`rūf (all of Islam), and forbid the munkar (all that is evil; kufr): they observe regular prayers, pay Zakat, and obey Allah and His Messenger. On them will Allah pour His mercy: for Allah is Exalted in power, Wise.” (Al-Tawbah, 9:71) 

Al-Bukhari recorded that Prophet Muhammad (Sallallahu `alayhi wa sallam) indicated in several Ahadith on unity and brotherhood as we can witness in his Farewell Sermon (Khutbat ul-Wadā`):

 

“All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor does a black have any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood.” 

Other Ahadith further elaborate on the concept of unity and brotherhood: 

"A Muslim is the brother of another Muslim. He does not oppress him, nor does he leave him at the mercy of others." (Sahih Muslim Book 032, Number 6219) 

The Prophet (Sallallāhu `alayhi wa sallam) said, "None of you will have faith till he wishes for his (Muslim) brother what he likes for himself." (Sahih Al-Bukhari Volume 1, Book 2, Number 12) 

As the teachings of Islam clearly show us that Brotherhood and unity in Islam are based solely on the `Aqīdah of Islam (which is the foundation of Muslim belief).  The Mu’minūn are believers to one another and this belief has nothing to do with race or any other type of invalid reason to unite but is rather a bond based on an ideological belief in Islam. 

Abu Musa Al-Ash’ari (radiyallāhu`anhu) narrated: 

The Prophet (Sallallāhu `alayhi wa sallam) said, “A believer to another believer is like a building whose different parts enforce each other.” The Prophet (Sallallāhu `alayhi wa sallam) then clasped his hands with the fingers interlaced. (At that time) the Prophet (Sallallāhu `alayhi wa sallam) was sitting and a man came and begged or asked for something. The Prophet (Sallallāhu `alayhi wa sallam) faced us and said, “Help and recommend him and you will receive the reward for it, and Allah will bring about what He will through His Prophet's tongue.”

 

[Muslim Volume 8, Book 73, Number 55] 

Narrated An-Nu'man bin Bashir (radiyallāhu`anhu):  Allah's Messenger (Sallallāhu `alayhi wa sallam) said, "You see the believers as regards their being merciful among themselves and showing love among themselves and being kind, resembling one body, so that, if any part of the body is not well then the whole body shares the sleeplessness  and fever with it." [Muslim Volume 8, Book 73, Number 40] 

Abu Hurairah (radiyallāhu`anhu) narrated:  Allah's Messenger (Sallallāhu `alayhi wa sallam) said, "Anybody who believes in Allah and the Last Day should not harm his neighbor, and anybody who believes in Allah and the Last Day should entertain his guest generously and anybody who believes in Allah and the Last Day should talk what is good or keep quiet. (i.e. abstain from all kinds of evil and foul talk). [Sahih Muslim Volume 8, Book 73, Number 47] 

 It Is Not Permissible To Forsake A Muslim.

 Allah says: 

“And obey Allah and His Messenger, and do not dispute (with one another) lest you lose courage and your strength departs, and be patient. Surely, Allah is with those who are As‑Sabirun (the patient)”

[Al-Anfal, 8:46] 

Allah says: 

“And hold fast, all of you together, to the Rope of Allah (i.e. this Qur’an), and be not divided among yourselves, and remember Allah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith), and you were on the brink of a pit of Fire, and He saved you from it. Thus Allah makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided”

[Al ‘Imran, 3:103] 

It was narrated that Abu Hurayrah (radiyallahu`anhu) said: The Prophet (sallallahu 'alayhi wa sallam) said: “Do not hate one another, do not envy one another, and do not turn away from one another. Be, O slaves of Allah, brothers. It is not permissible for a Muslim to forsake his brother for more than three days.”

[Narrated by al-Bukhari, 6065; Muslim, 2559] 

Abu Ayyub al-Ansari (radiyallahu`anhu) said: The Prophet (sallallahu 'alayhi wa sallam) said: “It is not permissible for a Muslim to forsake his brother for more than three days, each of them turning away when they meet. The better of them is the one who gives the greeting of salam first.”

[Narrated by al-Bukhari, 2757; Muslim, 2560]. 

Reconciling Between People Particularly Muslim Is One Of The Noblest Of Attitudes.

Allah says: “So fear Allah and correct all matters of difference among you, and obey Allah and His Messenger (Muhammad), if you are believers”

[Al-Anfal, 8:1] 

“There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allah’s Cause), or Ma‘ruf (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or reconciliation between mankind; and he who does this, seeking the good Pleasure of Allah, We shall give him a great reward”

[Al-Nisa’, 4:114] 

And Allāh Almighty Knows best.

Every Parable is in turn they have Taqwa.

Every Parable is in order they may have Taqwa.

Ibn Kathir 

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

All the praise and thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alaihi wa sallam, is His Messenger.

Allāh Subhanahu wa ta’ala Says:

﴿وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَـذَا الْقُرْءَانِ مِن كُلِّ مَثَلٍ لَّعَلَّهُمْ يَتَذَكَّرُونَ - قُرْءَاناً عَرَبِيّاً غَيْرَ ذِى عِوَجٍ لَّعَلَّهُمْ يَتَّقُونَ ﴾﴿ضَرَبَ اللَّهُ مَثَلاً رَّجُلاً فِيهِ شُرَكَآءُ مُتَشَـكِسُونَ وَرَجُلاً سَلَماً لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلاً الْحَمْدُ للَّهِ بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ- إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ - ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾

(27. And indeed We have put forth for men, in this Qur'an every kind of parable in order that they may remember.28. An Arabic Qur'an, without any crookedness (therein) in order that they may have Taqwa of Him. 29. Allāh puts forth a parable: a man belonging to many partners disputing with one another, and a man belonging entirely to one master. Are those two equal in comparison, all the praises and thanks be to Allāh! But most of them know not.30. Verily, you will die, and verily, they (too) will die.31. Then, on the Day of Resurrection, you will be disputing before your Lord.) [Az-Zumar, 39, 27-31]

The Parable of Shirik

﴿وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَـذَا الْقُرْءَانِ مِن كُلِّ مَثَلٍ﴾ (And indeed We have put forth for men, in this Qur'an every kind of parable) means, `We have explained things to mankind in it (the Qur'an) by setting forth examples and parables.'   ﴿لَعَلَّهُمْ يَتَذَكَّرُونَ﴾ (in order that they may remember.) Because parables bring the meaning closer to people's minds.  As Allāh says: ﴿ضَرَبَ لَكُمْ مَّثَلاً مِّنْ أَنفُسِكُمْ﴾ (He sets forth for you a parable from yourselves) (Al-Rum, 30:28). meaning, ‘so that you may learn it from yourselves.' And Allāh says:  ﴿وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ ﴾ (in Order that they may have Taqwa of Him.) (Al-Ankabut, 29:43) . ﴿قُرْءَاناً عَرَبِيّاً غَيْرَ ذِى عِوَجٍ﴾ (An Arabic Qur'an, without any crookedness (therein)) means, it is in a plain Arabic tongue, with no crookedness, deviation or confusion. It is plain, clear proof. Allāh has made it like this and has revealed it like this, ﴿لَعَلَّهُمْ يَتَّقُونَ﴾ (in order that they may have Taqwa of Him) means, in order that they may heed the warnings contained therein, and strive to attain the promises therein. Then Allāh says:  ﴿ضَرَبَ اللَّهُ مَثَلاً رَّجُلاً فِيهِ شُرَكَآءُ مُتَشَـكِسُونَ﴾ (Allāh puts forth a parable: a man belonging to many partners disputing with one another,) meaning, they were disputing concerning that slave in whom they all had a share. ﴿وَرَجُلاً سَلَماً لِّرَجُلٍ﴾ (and a (slave) man belonging entirely to one master.) means, no one owned him except that one man. ﴿هَلْ يَسْتَوِيَانِ مَثَلاً﴾ (Are those two equal in comparison) meaning, they are not the same. By the same token, the idolator who worships other gods besides Allāh and the sincere believer who worships none besides Allāh, with no partner or associate, are not equal.  What comparison can there be between them, Ibn ‘Abbas, radiallāhu‘anhu, Mujahid and others said, "This Ayah is the parable of the idolator and the sincere believer.'' Because this parable is so clear and obvious, Allāh then says: ﴿الْحَمْدُ للَّهِ﴾ (All the praises and thanks be to Allāh!) i.e., for establishing proof against them. ﴿بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ﴾ (But most of them know not.) means, and for this reason they associate others in worship with Allāh.

The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) will die.

Allāh Subhanahu wa ta’ala Says:

﴿ إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ - ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾

(30. Verily, you will die, and verily, they (too) will die.) (31. Then, on the Day of Resurrection, you will be disputing before your Lord.) [Az-Zumar, 39:30-31]

The fact that the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) and Quraysh will die, and how They will dispute before Allāh.

Allāh's saying; ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ ﴾ (39:31.Verily, you will die, and verily, they (too) will die.) This is one of the Ayat which Abu Bakar As-Siddiq, radiallāhu‘anhu, quoted when the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) died, so that the people would realize that he had really died.  Another Ayah which he quoted was:  ﴿وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ ﴾ (Muhammad is no more than a Messenger and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will do to Allāh; and Allāh will give reward to those who are grateful.) (Al-‘Imran, 3:144). The meaning of this Ayah is that you will certainly depart this world and be gathered before Allāh in the Hereafter. You will dispute the issues of Tawhid and Shirik before Allāh, things over which you disputed in this world, and He will judge between you with truth, and He is the Judge, the All-Knowing. So, He will save the sincere believers who worship Him alone, and He will punish the disbelievers who deny His Oneness and associate others in worship with Him. Although this Ayah speaks about the believers and disbelievers, and how they will dispute in the Hereafter, it also includes all disputants in this world, for their disputes will come back to them in the Hereafter.  Ibn Abi Hatim, radiallāhu‘anhu, recorded that Ibn Az-Zubayr, radiallāhu‘anhu,, said, "When the Ayah ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾ (Then, on the Day of Resurrection, you will be disputing before your Lord.) was revealed, Az-Zubayr, radiallāhu‘anhu, said, `O Messenger of Allāh, will we repeat our disputes' He (Sallallāhu ‘alaihi wa sallam) said: «نَعَم» (Yes.) He (Az-Zubayr) said, ‘This is a very serious matter.’'' Ahmad recorded from Az-Zubayr bin Al-`Awwam, radiallāhu‘anhu, that when this Surah was revealed to the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam): ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ - ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾ (Verily, you will die, and verily, they (too) will die. Then, on the Day of Resurrection, you will be disputing before your Lord.) [Az-Zumar, 39, 27-31] Az-Zubayr, radiallāhu‘anhu, said, "O Messenger of Allāh, will the sins that we committed against others in this world be repeated for us'' He (Sallallāhu ‘alaihi wa sallam) said: «نَعَمْ، لَيُكَرَّرَنَّ عَلَيْكُمْ حَتْى يُؤَدَّى إِلَى كُلِّ ذِي حَقَ حَقُّه» (Yes, they will be repeated until everyone who is entitled will have his rights restored to him.) Az-Zubayr, may Allāh be pleased with him, said, "By Allāh, it is a very serious matter.'' It was also recorded by At-Tirmidzi, who said "Hasan Sahih.''  ‘Ali bin Abi Talhah reported that Ibn ‘Abbas, radiallāhu‘anhu, said: ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾ (Then, on the Day of Resurrection, you will be disputing before your Lord.) means, the truthful one will dispute with the liar, the oppressed will dispute with the oppressor, the one who is guided will dispute with the one who is misguided and the weak will dispute with the arrogant. Ibn Mandah recorded in Kitab Ar-Ruh that Ibn ‘Abbas, radiallāhu‘anhu, said, "The people will dispute on the Day of Resurrection, to the extent that the soul will dispute with the body. The soul will say to the body, `You did such and such,' and the body will say to the soul, `You told me to do it and you tempted me.' Then Allāh will send an angel to judge between them, and he will say, `You two are like a man who cannot walk but can see, and a man who cannot see but can walk.' They went into a garden and the one who could not walk said to the one who was blind, `I see fruit there, but I cannot reach it.' The blind man said, `Climb on me and get it.' So he climbed on him and got it. So, which of them is the wrongdoer? They will say, `Both of them?' The angel will say to them, `You have passed judgement against yourselves.' The body was a means of transportation for the soul.''   Ibn Abi Hatim recorded that Sa‘id bin Jubayr radiallāhu‘anhu, said that Ibn ‘Umar, radiallāhu‘anhu, said, "This Ayah was revealed and we did not know what it was revealed about: ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾ (Then, on the Day of Resurrection, you will be disputing before your Lord.)'' [and] he said, "We said, What we will dispute about? There is no dispute between us and the People of the Book, So we will engage in dispute until the Fitnah occurred'' Then Ibn ‘Umar, radiallāhu‘anhu, said, "This is what our Lord promised us we would dispute about.'' This was recorded by An-Nasā'ie.   Wallāhu’alam [Excerpted from Tafsir Ibn Kathir]

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]