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Supplications · Chapter 2

Chapter: The Remembrance of Allah (Exalted and Glorified is He) and Drawing Close to Him

26 narrations · In source reading order

Hadith 2716

Volume 2

English

Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) was traveling along the road to Makkah when he passed by a mountain called Jumdan. He said, "Proceed, this is Jumdan. The Mufarridun have gone ahead." They asked, "Who are the Mufarridun, O Messenger of Allah?" He said, "Those men and women who remember Allah abundantly."
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Commentary and footnotes (2)

Note 1

Those who remember Allah abundantly...

(1) His statement: "Those who remember Allah abundantly..." Imam Muhammad said in Al-Muwatta: "The remembrance of Allah is good in every state."

Note 1

قوله

(۱)قوله : الذاكرون الله كثيرا إلخ : قال محمد في موطئه : ذكر الله حسن على كل حال.

Hadith 2717

Volume 2

English

Abu Musa (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "The example of one who remembers his Lord and one who does not is like the living and the dead."
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Hadith 2718

Volume 2

English

Malik reported: It reached me that the Messenger of Allah (ﷺ) used to say, "The one who remembers Allah among the heedless is like a fighter behind those who flee. The one who remembers Allah among the heedless is like a fresh green branch amidst dry trees." In another narration: "Like a green tree in the midst of other trees. The one who remembers Allah among the heedless is like a lamp in a dark house. The one who remembers Allah among the heedless, Allah shows him his place in Paradise while he is still alive. The one who remembers Allah among the heedless is forgiven by the number of every eloquent and non-eloquent being—the eloquent being the children of Adam, and the non-eloquent being the animals."

Hadith 2719

Volume 2

English

Abu Hurairah and Abu Sa'id (may Allah be pleased with them) reported: The Messenger of Allah (ﷺ) said, "No people sit remembering Allah except that the angels surround them, mercy covers them, tranquility descends upon them, and Allah mentions them to those near Him."
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Hadith 2720

Volume 2

English

Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Allah the Exalted says: 'I am as My servant thinks of Me, and I am with him when he remembers Me. If he remembers Me within himself, I remember him within Myself. If he remembers Me in a gathering, I remember him in a gathering better than his.'"
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  • Candidate: Sahih al-Bukhari 7405 (unverified) 99% confidence
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Commentary and footnotes (4)

Note 1

If he remembers Me in a gathering...

(1) His statement: "If he remembers Me in a gathering..." Scholars differed on the permissibility of audible remembrance (dhikr). Some prohibited it absolutely, some permitted it absolutely, and others made distinctions, like the author of Al-Fatawa Al-Khayriyyah, who said: "If the loudness is excessive, it is prohibited; otherwise, it is permissible. However, silent remembrance is superior to audible remembrance, but that is another matter." This is the relied-upon position among the verified scholars of our school, though some Hanafi scholars prohibited audible remembrance absolutely. Mawlana Muhammad Abdul Hayy Al-Lakhnawi stated this in Hashiyat Al-Husn. In Rad Al-Muhtar, it is said: "The author of Al-Bazzaziyyah was inconsistent on this matter—sometimes calling it impermissible, sometimes permissible." Al-Fatawa Al-Khayriyyah mentions both dislike and preference: Some hadiths encourage audible remembrance, such as: "If he remembers Me in a gathering, I remember him in a better gathering." (Bukhari & Muslim), while others encourage secrecy. The reconciliation is that it varies based on individuals and circumstances, similar to the reconciliation between hadiths on loud and silent Qur’an recitation.

Note 2

I remember him in a gathering better than his...

(2) His statement: "I remember him in a gathering better than his..." At-Tibi said: "This refers to the gathering of the noble angels and the spirits of the prophets. It does not prove that angels are superior to humans." Ibn Al-Malik said: "There is disagreement over whether humans are superior to angels or not—some favor one view, others the opposite." Mirqat Al-Mafatih mentions this.

Note 1

قوله

(۱) قوله: وإن ذكرني في ملأ إلخ: اختلفوا في جواز الذكر بالجهر، فمنهم من منعه مطلقا، ومنهم من جوزه مطلقا، ومنهم من فصل كصاحب الفتاوى الخيرية»، فقال: إن كان الجهر مُفرِطاً منع عنه وإلا جاز نعم، السر أفضل من الجهر لكنه أمر آخر، وهذا هو المعتمد عند محققي أصحابنا، وإن كان بعض أصحابنا الحنفية قد منعوا الجهر مطلقا. قاله مولانا محمد عبد الحي اللكنوي في حاشية الحصن». وقال في رد المحتار: أقول: اضطرب كلام صاحب «البزازية» في ذلك، فتارة قال: إنه حرام، وتارة قال: إنه جائز . وفي الفتاوى الخيرية من الكراهية والاستحسان: جاء في الحديث ما اقتضى طلب الجهرية نحو : وإن ذكرني في ملأ ذكرته في ملأ خير منهم. رواه الشيخان، وهناك أحاديث اقتضت طلب الإسرار. والجمع بينهما: بأن ذلك يختلف باختلاف الأشخاص والأحوال، كما جمع بذلك بين أحاديث الجهر والإخفاء بالقراءة، ولا يعارض ذلك حديث خير الذكر الخفي؛ لأنه حيث خيف الرياء أو تأذي المصلين أو النيام، فإن خلا مما ذكر، فقال بعض أهل العلم: إن الجهر أفضل؛ لأنه أكثر عملا ، ولتعدي فائدته إلى السامعين ويوقظ قلب الذاكر، فيجمع عمدًا إلى الفكر ويصرف سمعه إليه، ويطرد النوم ويزيد النشاط، ملخصا. وتمام الكلام هناك فراجعه، وفي «حاشية الحموي» عن الإمام الشعراني: أجمع العلماء سلفا وخلفًا على استحباب ذكر الجماعة في المساجد وغيرها إلا أن يشوش جهرهم على نائم أو مصل أو قارئ.

Note 2

قوله

(۲) قوله: ذكرته في ملأ خير منهم قال الطيبي: أي من الملائكة المقربين وأرواح المرسلين، فلا دلالة على كون الملائكة أفضل من البشر، وقال ابن الملك: اختلف هل البشر خير من الملائكة أم لا ؟ رجح كلا مرجحون. قاله في المرقاة». وقال في هامش شرح العقائد النسفية عن المحيط»: والصحيح أن خواص البشر أفضل من جملةالملائكة، وخواص الملائكة أفضل من أوساط البشر، وأوساط البشر أفضل من أوساط الملائكة، وعوام الملائكة أفضل من عوام البشر. وعن الإمام الحلواني: أنه قال: من غلب عقله شهوته فهو خير من الملائكة، ومن غلب شهوته عقله فهو شر من البهيمة.

Hadith 2721

Volume 2

English

Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Allah has angels who roam the roads seeking people engaged in remembrance. When they find a group remembering Allah, they call out, 'Come to what you seek!' They then surround them with their wings up to the lowest heaven. Their Lord—Who knows them better—asks, 'What are My servants saying?' They reply, 'They glorify, magnify, praise, and exalt You.' He says, 'Have they seen Me?' They say, 'No, by Allah, they have not seen You.' He says, 'How would it be if they saw Me?' They say, 'If they saw You, they would worship You more fervently, glorify You more, and praise You more.' He asks, 'What do they ask for?' They say, 'They ask for Paradise.' He says, 'Have they seen it?' They say, 'No, by Allah, O Lord, they have not.' He says, 'How would it be if they saw it?' They say, 'If they saw it, they would desire it more intensely and strive harder for it.' He asks, 'From what do they seek refuge?' They say, 'From the Fire.' He says, 'Have they seen it?' They say, 'No, by Allah, O Lord, they have not.' He says, 'How would it be if they saw it?' They say, 'If they saw it, they would flee from it more desperately and fear it more.' He then says, 'I call you to witness that I have forgiven them.' An angel among them says, 'So-and-so is not truly among them; he only came for a need.' Allah says, 'They are the people of the gathering—none who sits with them is wretched.'" [Narrated by Bukhari] In Muslim’s version: "Allah has mobile, distinguished angels who seek out gatherings of remembrance. When they find one, they join them and spread their wings over them until they fill the space between them and the lowest heaven. When they disperse, they ascend. Allah—Who knows best—asks, 'From where have you come?' They say, 'We came from servants of Yours on earth who glorify, magnify, declare Your Oneness, praise, and supplicate to You.' He asks, 'What do they ask of Me?' They say, 'They ask for Your Paradise.' He says, 'Have they seen My Paradise?' They say, 'No, O Lord.' He says, 'How would it be if they saw it?' They say, 'They seek Your protection.' He asks, 'From what?' They say, 'From Your Fire, O Lord.' He says, 'Have they seen My Fire?' They say, 'No.' He says, 'How would it be if they saw it?' They say, 'They seek Your forgiveness.' He says, 'I have forgiven them, granted them what they asked, and protected them from what they feared.' They say, 'O Lord, among them is so-and-so, a sinful servant who merely passed by and sat with them.' He says, 'I have forgiven him too. They are a people whose companion is not wretched.'"
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Commentary and footnotes (19)

Note 1

A group remembering Allah...

(1) His statement: "A group remembering Allah..." indicates the virtue and elevated status of communal remembrance. Mirqat Al-Mafatih mentions this.

Note 2

Have they seen Me?

(2) His statement: "Have they seen Me?" hints that the glorification of humans is superior because it occurs despite barriers, unlike the angels' glorification, which is direct. Mirqat Al-Mafatih.

Note 3

They would praise You more

(3) His statement: "They would praise You more" implies that the effort in worship corresponds to knowledge and love. Mirqat Al-Mafatih.

Note 4

They ask for Your Paradise

(4) His statement: "They ask for Your Paradise" shows that desiring Paradise is not blameworthy, as it is the abode of reward and meeting Allah. What is criticized is worship solely for Paradise or fear of Hell, for Allah deserves worship for His sake. Mirqat Al-Mafatih.

Note 5

Have they seen it?

(5) His statement: "Have they seen it?" indicates that Paradise is a created, existing, tangible reality. Mirqat Al-Mafatih.

Note 6

They would fear it more

(6) His statement: "They would fear it more" demonstrates the profound dialogue resulting from abundant remembrance. This may be the meaning of: "Whoever remembers Me in a gathering, I remember him in a better one." The hadith also highlights the superiority of worship in the unseen realm, just as faith in the unseen is superior to faith in the seen. Mirqat Al-Mafatih.

Note 7

None who sits with them is wretched

(7) His statement: "None who sits with them is wretched" encourages keeping company with those who remember Allah. Mirqat Al-Mafatih.

Note 8

Mobile (angels)

(8) His statement: "Mobile (angels)" refers to those who frequently travel, from which the Sufi concept of spiritual travel (siyahah) is derived. Mirqat Al-Mafatih.

Note 9

Their companion is not wretched

(9) His statement: "Their companion is not wretched" encourages sitting with the righteous to gain their blessings. Mirqat Al-Mafatih.

Note 1

قوله

(۱) قوله : قوما يذكرون الله وفيه دلالة على أن للاجتماع على الذكر مزية ومرتبة. كذا في «المرقاة».

Note 2

قوله

(۲) قوله: هل رأوني إلخ فيه تنبيه على أن تسبيح بني آدم وتقديسهم أعلى وأشرف؛ لأنه في عالم الغيب مع وجود الموانع، وتقديس الملائكة في عالم الشهادة بلا صارف. قاله في «المرقاة».

Note 3

قوله

(۳) قوله : وأكثر لك تسبيحا : فيه إيماء إلى أن تحمل مشقة الخدمة على قدر المعرفة والمحبة. كذا في «المرقاة».

Note 4

قوله

(٤) قوله: يسألونك الجنة فيه إشارة إلى أن سؤال الجنة ليس بمذموم، فإنها دار الجزاء واللقاء، وإنما ذم من لا يعبد الله إلا لرجاء الجنة أو لخوف النار، فإن الله تعالى يستحق العبادة لذاته. كذا في «المرقاة».

Note 5

قوله

(٥) قوله : هل رأوها فيه إشعار بأن الجنة مخلوقة موجودة حسية. كذا في «المرقاة».

Note 6

قوله

(٦) قوله: أشهد لها مخافة: هذا بسط عظيم في السؤال والجواب اقتضاه كثرة ذكر رب الأرباب في جمع أولى الألباب ولعل هذا هو المعنى بقوله : من ذكرني في ملأ ذكرته في ملأ خير منه، وفي الحديث إشعار بأفضلية العبادة في عالم الغيب، كما أن الإيمان بالغيب أفضل من الإيمان بالشهادة. كذا في «المرقاة».

Note 7

قوله

(۷)قوله : لا يشقى جليسهم وفي الحديث ترغيب في مخالطة أهل الذكر. قاله في «المرقاة».

Note 8

قوله

(٨)قوله: سيارة: أي كثيرة السير ومنه أخذ سياحة الصوفية. قاله في «المرقاة».

Note 9

قوله

(٩) قوله : لا يشقى بهم جليسهم وفي هذا ترغيب العباد في مجالسة الصلحاء لينالوا نصيبا منهم. كذا في «المرقاة».

Note 1

ف: واضح ہو کہ بخاری اور مسلم کی مذکور الصدر حدیث سے حسب ذیل فوائد حاصل ہوتے ہیں: منجملہ فوائد کے ایک فائدہ یہ ہے کہ ذکر الٰہی کے لئے مجالس کا قائم کرنا بڑی اہمیت اور فضیلت کا باعث ہے دوسرے یہ کہ بنی آدم کا کئی موانعات کے باوجود عالم ناسوت میں رہ کر اللہ تعالیٰ کو دیکھے بغیر اس کی تسبیح اور تقدیس بیان کرنا ملائکہ کی تسبیح اور تقدیس سے افضل ہے اس لئے کہ فرشتوں کو مشاہدہ حق کے سوا وہ موانعات بھی نہیں ہیں جو انسانوں کو حاصل ہوئے ہیں۔ تیسرے یہ کہ جنت کا سوال کرنا مذموم نہیں البتہ یہ مذموم ہے کہ اللہ تعالیٰ کی عبادت صرف جنت کے شوق اور دوزخ کے خوف سے کی جائے اس لئے کہ اللہ تعالیٰ کی عبادت فی نفسہ مطلوب ہے۔ اور اس کی عبادت میں کسی غرض کو وابستہ نہیں کرنا چاہئے۔ اس حدیث شریف میں یہ بھی مذکور ہے کہ فرشتے ذکر الٰہی کی مجالس کی تلاش میں گشت کرتے رہتے ہیں۔ اس سے علماء نے صوفیاء کرام کی سیاحت کا جواز ثابت کیا ہے۔ آخر میں حدیث میں ارشاد ہے کہ ذاکرین کی صحبت میں بیٹھنے والا بھی بدبخت نہیں ہوتا۔ اس میں اس بات کی ترغیب ہے کہ نیک اور صالحین کی صحبت اختیار کرنا چاہئے تاکہ ان کی صحبت سے فیوض اور برکات حاصل ہوں۔ اور یہ فوائد مرقات سے ماخوذ ہیں۔12

Hadith 2722

Volume 2

English

Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Allah the Exalted says: 'I am with My servant when he remembers Me and his lips move with My mention.'"
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Mishkat (candidate) 2265

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Hadith 2723

Volume 2

English

Anas (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "When you pass by the meadows of Paradise, graze therein." They asked, "What are the meadows of Paradise?" He said, "The circles of remembrance."
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Mishkat (candidate) 2271

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Commentary and footnotes (1)

Note 1

ف: اس حدیث شریف میں ارشاد ہے کہ ذکر کے حلقوں کو ریاض الجنۃ یعنی جنت کے باغ فرمایا گیا ہے اس لئے کہ آدمی ان کی وجہ سے جنت میں داخل ہوتا ہے، امام نووی رحمۃ اللہ علیہ نے فرمایا ہے کہ: جس طرح اللہ تعالیٰ کا ذکر کرنا مستحب ہے اسی طرح ذکر کے لئے حلقہ بنا کر بیٹھنا بھی مستحب ہے۔ مرقات۔12

Hadith 2724

Volume 2

English

Abu Sa'id (may Allah be pleased with him) reported: Mu'awiyah came upon a circle in the mosque and asked, "What has made you sit here?" They said, "We sat to remember Allah." He said, "By Allah, is that the only reason?" They said, "By Allah, it is." He said, "I did not make you swear due to any doubt, but no one was closer to the Messenger of Allah (ﷺ) in rank than me, yet I narrated fewer hadiths than others. The Messenger of Allah (ﷺ) once came upon a circle of his companions and asked, 'What has made you sit here?' They said, 'We sat to remember Allah and praise Him for guiding us to Islam and blessing us.' He asked, 'By Allah, is that the only reason?' They said, 'By Allah, it is.' He said, 'I did not make you swear due to any doubt, but Jibril came to me and informed me that Allah (Exalted and Glorified is He) boasts of you to the angels.'"
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Hadith 2725

Volume 2

English

Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Whoever sits in a gathering without remembering Allah, it will be a source of regret for him from Allah. Whoever lies down without remembering Allah, it will be a source of regret for him from Allah."
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Commentary and footnotes (1)

Note 1

میں خواب ہو یا بیداری نشست ہو یا برخاست۔ اللہ کا ذکر اور اس کو یاد کرتے رہنا چاہئے خصوصاً جب رات میں سونے کے لئے لیٹے تو ذکر کرتے ہوئے سو جائے۔ اس کی روایت ابوداؤد نے کی ہے۔

Hadith 2726

Volume 2

English

Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "No people rise from a gathering in which they did not remember Allah except that they rise as if from a dead donkey, and it will be a regret for them."
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Commentary and footnotes (1)

Note 1

ف: اس حدیث شریف میں ارشاد ہے کہ مجلسوں میں خدا کی یاد سے غافل اٹھنے کو گدھے کا گوشت کھا کر اٹھنا اس لئے ارشاد فرمایا گیا کہ گدھا سارے حیوانات میں کم تر حیوان ہے اور اس کی بے وقوفی ضرب المثل ہے اور گدھے کا لگاؤ شیطان سے ہوتا ہے اور یہ رحمان سے دور کرنے والا ہے اس لئے اس کی آواز پر اَعُوْذُ پڑھنے کا حکم ہے۔ مرقات12

Hadith 2727

Volume 2

English

Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "No people sit in a gathering without remembering Allah or sending blessings upon their Prophet except that it will be a source of regret for them. If Allah wills, He will punish them; if He wills, He will forgive them."
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Hadith 2728

Volume 2

English

Umm Habibah (may Allah be pleased with her) reported: The Messenger of Allah (ﷺ) said, "Every word of the son of Adam is against him except enjoining good, forbidding evil, or the remembrance of Allah."
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Hadith 2729

Volume 2

English

Ibn Umar (may Allah be pleased with them) reported: The Messenger of Allah (ﷺ) said, "Do not speak excessively without the remembrance of Allah, for excessive speech without His remembrance hardens the heart. The farthest of people from Allah is the hard-hearted."
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Commentary and footnotes (1)

Note 1

ف: صاحب مرقات نے لکھا ہے کہ دل کی سختی کی علامت یہ ہے کہ انسان حق بات سننے سے اعراض کرے اور لوگوں سے میل جول زیادہ رکھے اور اس میں خوف خدا اور خشوع اور گریہ بھی نہ ہو اور آخرت کی یاد سے غافل ہوجائے۔ اور صاحب اشعۃ اللمعات نے لکھا ہے کہ جس شخص میں یہ باتیں پائی جائیں اس کا ذکر قبول نہیں ہوتا ہے۔12

Hadith 2730

Volume 2

English

Aisha (may Allah be pleased with her) reported: The Messenger of Allah (ﷺ) said, "The superior remembrance is the hidden one that the recording angels do not hear—it is seventy times greater. On the Day of Resurrection, when Allah gathers creation for reckoning and the angels present what they recorded, He will ask, 'Is there anything left for them?' They will say, 'We recorded everything we witnessed.' Allah will say, 'You have a reward with Me that you did not know—it is the hidden remembrance.'"

[Narrated by Abu Ya'la, mentioned by As-Suyuti in Al-Budur As-Safirah]

Commentary and footnotes (1)

Note 1

سیوطی نے اس کو بدور سافرہ احوال و آخرت کے بیان میں لکھا ہے۔

Hadith 2731

Volume 2

English

Abu Dharr (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Allah the Exalted says: 'Whoever comes with a good deed will have ten times its reward or more. Whoever comes with an evil deed will be recompensed with its like or I will forgive. Whoever draws near to Me by a handspan, I will draw near to him by an arm's length. Whoever draws near to Me by an arm's length, I will draw near to him by a fathom. Whoever comes to Me walking, I will come to him running. And whoever meets Me with sins filling the earth, not associating anything with Me, I will meet him with as much forgiveness.'"
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Hadith 2732

Volume 2

English

Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Allah the Exalted says: 'Whoever shows enmity to a friend of Mine, I declare war upon him. My servant does not draw near to Me with anything more beloved to Me than what I have made obligatory upon him. My servant continues to draw near to Me with supererogatory acts until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks. If he asks Me, I will surely grant him; if he seeks refuge in Me, I will surely protect him. I do not hesitate about anything as I hesitate about taking the soul of a believer - he dislikes death, and I dislike displeasing him, but it is inevitable.'"
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Mishkat (candidate) 2266

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Commentary and footnotes (3)

Note 1

I declare war upon him

(1) His statement: "I declare war upon him" - The scholars said: Among sins, none are met with Allah's warning of war except this (enmity to His friends) and usury, as Allah says: "Then take a notice of war from Allah and His Messenger" (Al-Baqarah 2:279). This indicates the gravity of these two sins, for Allah's declaration of war against a servant suggests his evil end - whoever fights Allah will never succeed. Mirqat al-Mafatih mentions this.

Note 1

قوله

(۱) قوله: فقد آذنته بالحرب قال الأئمة: ليس في المعاصي من توعد الله أربابها بأنه محاربه إلا هذا وآكل الربا، قال تعالى: ﴿فَأْذَنُوا بِحَرْبٍ مِنَ اللهِ وَرَسُولِهِ ﴾ (البقرة : ۲۷۹)، وهذا يدلُّ على ما في هاتين الخصلتين من عظم الخطر؛ إذ محاربة الله للعبد تدل على سوء خاتمته؛ لأن من حارب الله لا يفلح أبدا. قاله في «المرقاة».

Note 1

ف: اس حدیث شریف میں اللہ تعالیٰ کا ارشاد ہے کہ جو میرے کسی ولی کو ایذاء پہنچائے تو میں اس سے اعلان جنگ کرتا ہوں اس بارے میں صاحب مرقات نے فرمایا ہے کہ ائمہ کرام کا ارشاد ہے کہ گناہوں میں صرف دو گناہ ایسے ہیں جس کے بارے میں ایسی سخت وعید وارد ہوئی ہے ایک تو سود خواری اور دوسرے اولیاء اللہ کو ایذاء پہنچانا۔ اس سے معلوم ہوتا ہے کہ یہ دونوں گناہ عظیم خطرہ میں انسان کو پہنچانے والے ہیں۔ اور وہ یہ ہے کہ ایسے شخص کے سوئے خاتمہ کا اندیشہ یقینی ہو جاتا ہے۔ اس لئے کہ اللہ تعالیٰ جس سے جنگ کریں تو پھر اس کو کون بچا سکتا ہے۔12 اس حدیث شریف میں یہ بھی ارشاد ہے کہ جب بندہ نوافل کے ذریعہ مجھ سے قرب حاصل کرتا ہے تو میں اس کو محبوب بنا لیتا ہوں اور اس کی سماعت اور بصارت بن جاتا ہوں۔ الخ اس بارے میں صاحب مرقات نے لکھا ہے کہ: یہاں اس مقام کا بیان ہے جس کو علم سلوک میں فانی فی اللہ اور بقا باللہ کہتے ہیں کہ جب بندہ نفل پر مداومت کرتا ہے تو اللہ تعالیٰ اس کے دل اعضاء اور جوارح کا آنکھ کان ہاتھ پاؤں کا نگہبان ہو جاتا ہے کہ بندہ کو گناہوں سے بچاتا ہے۔ بعض علماء نے یہ بھی فرمایا ہے کہ ایسے مقبول بندہ کے آنکھ، کان اور ہاتھ پاؤں اللہ تعالیٰ کی مرضی کے تابع ہو جاتے ہیں تو ایسے بلند مرتبہ اور قرب الٰہی حاصل کرنے کا ذریعہ دوام نفل ہے اور قرب الٰہی بغیر عبادت کے حاصل نہیں ہوتا۔ تو انسان کو چاہئے کہ عبادت پر کمر باندھے۔12

Hadith 2733

Volume 2

English

Hanzalah ibn Ar-Rabi' al-Usaydi reported: Abu Bakr (may Allah be pleased with him) met me and asked, "How are you, Hanzalah?" I said, "Hanzalah has become a hypocrite." He exclaimed, "SubhanAllah! What are you saying?" I replied, "When we are with the Messenger of Allah (ﷺ) reminding us of Hell and Paradise, it is as if we see them with our eyes. But when we leave the Messenger of Allah (ﷺ) and attend to our wives, children, and livelihoods, we forget much." Abu Bakr said, "By Allah, we experience the same!" So I went with Abu Bakr until we entered upon the Messenger of Allah (ﷺ). I said, "Hanzalah has become a hypocrite, O Messenger of Allah!" The Messenger of Allah (ﷺ) asked, "How so?" I said, "O Messenger of Allah, when we are with you reminding us of Hell and Paradise, it is as if we see them. But when we leave you and attend to our families and work, we forget much." The Messenger of Allah (ﷺ) said, "By Him in Whose Hand is my soul, if you remained in the state you are in with me and in constant remembrance, the angels would shake hands with you in your beds and on your paths. But, O Hanzalah, there is a time for this and a time for that (he repeated this three times)."
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Hadith 2734

Volume 2

English

Abu ad-Darda (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Shall I inform you of the best of your deeds, the purest in the sight of your King, the highest in elevating your ranks, better than giving gold and silver, and better than meeting your enemies and striking their necks while they strike yours?" They said, "Yes!" He said, "Remembrance of Allah."
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  • Candidate: Mishkat al-Masabih 2269 (unverified) 97% confidence

Mishkat (candidate) 2269

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Commentary and footnotes (1)

Note 1

ف: اس حدیث شریف میں ارشاد ہے کہ اللہ تعالیٰ کا ذکر افضل اعمال ہے اس بارے میں صاحب مرقات نے فرمایا ہے کہ: اور عبادتیں جیسے سونے اور چاندی کی خیرات اور دشمنان اسلام سے جہاد وغیرہ یہ اللہ تعالیٰ کے ذرائع تقرب ہیں لیکن ذکر الٰہی بنفسہ مقصود اور مطلوب ہیں چنانچہ اللہ تعالیٰ نے ارشاد فرمایا ہے: ”فَاذْكُرُونِي أَذْكُرْكُمْ“ (تم میرا ذکر کرو میں تمہارا ذکر کروں گا)(سورۃ بقرہ، آیت نمبر:152) اور حدیث قدسی میں یوں ارشاد ہے کہ ”انا جليس من ذكرني“ (میں اپنے ذاکر کا ہم نشیں ہوں)۔ ایک اور جگہ ارشاد ہے: ”وانا معه اذا ذكرني“ میں ذاکر کے ساتھ ہوتا ہوں جب وہ میرا ذکر کرے۔ اھ۔ شیوخ طریقت رحمہم اللہ نے ذکر کے جو طریقے بتائے ہیں ان کے مطابق ذکر الٰہی میں مشغول رہنا چاہئے۔12

Hadith 2735

Volume 2

English

Thawban (may Allah be pleased with him) reported: When the verse "And those who hoard gold and silver" (At-Tawbah 9:34) was revealed, we were with the Prophet (ﷺ) on a journey. Some companions said, "This was revealed about gold and silver. If only we knew which wealth is better so we could acquire it." The Prophet (ﷺ) said, "The best wealth is a remembering tongue, a grateful heart, and a believing wife who helps him in his faith."
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Hadith 2736

Volume 2

English

Abdullah ibn Busr (may Allah be pleased with him) reported: A Bedouin came to the Prophet (ﷺ) and asked, "Who are the best people?" He replied, "Blessed is he whose life is long and deeds are good." The man asked, "O Messenger of Allah, which deeds are best?" He said, "That you depart the world with your tongue moist from the remembrance of Allah."
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Hadith 2737

Volume 2

English

Abdullah ibn Busr (may Allah be pleased with him) reported: A man said, "O Messenger of Allah, the laws of Islam are too many for me. Tell me something to hold onto." He said, "Let your tongue remain moist with the remembrance of Allah."
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Mishkat (candidate) 2279

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Hadith 2738

Volume 2

English

Abu Sa'id (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) was asked, "Which servants of Allah are the best and highest in rank before Allah on the Day of Resurrection?" He said, "The men and women who remember Allah abundantly." It was asked, "O Messenger of Allah, what about those who fight in Allah's path?" He said, "Even if he strikes the disbelievers and polytheists with his sword until it breaks and is dyed with blood, the one who remembers Allah is superior in rank."

Hadith 2739

Volume 2

English

Abdullah ibn Umar (may Allah be pleased with them) reported that the Prophet (ﷺ) used to say: "Everything has a polish, and the polish of hearts is the remembrance of Allah. Nothing saves from Allah's punishment like His remembrance." They asked, "Not even jihad in Allah's path?" He said, "Not even that, unless one strikes with his sword until it breaks."

[Narrated by Bayhaqi in Al-Da'awat al-Kabir]

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Mishkat (candidate) 2286

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Hadith 2740

Volume 2

English

Mu'adh ibn Jabal (may Allah be pleased with him) said: "No deed is more saving from Allah's punishment than His remembrance."
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Hadith 2741

Volume 2

English

Ibn Abbas (may Allah be pleased with them) reported: The Messenger of Allah (ﷺ) said, "Satan sits on the heart of the son of Adam. When he remembers Allah, Satan withdraws. When he becomes heedless, Satan whispers."
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Commentary and footnotes (3)

Note 1

When he becomes heedless

(1) His statement: "When he becomes heedless" hints that heedlessness is the cause of Satan's whispers, not the other way around, contrary to what is commonly believed. Mirqat al-Mafatih mentions this.

Note 1

قوله

(۱)قوله : إذا غفل إلخ: وفيه إيماء إلى أن الغفلة سبب الوسوسة لا العكس على ما هو المشهور عند العامة. قاله في «المرقاة».

Note 1

ف: اس حدیث شریف سے معلوم ہوتا ہے کہ ذکر الٰہی سے غفلت ہی شیطان کے وسوسہ کا سبب ہے نہ کہ شیطان کے وسوسہ سے غفلت پیدا ہوتی ہے اس لئے انسان کو چاہئے کہ ذکر الٰہی پر مداومت کرے تا کہ وسوسوں سے محفوظ رہے۔ یہ مرقات سے ماخوذ ہے۔ بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ