Zawiya - The definition of term

The Zawiyya

Without a doubt, the appearance of the zawiyya was a result of the a number of factors:

1. The evolution of the internal organisation of the ribat when its precepts developed from jihad, worship and teaching to governmental posts.

2. With the development of political structures, the ribat was changed and transformed in its aim and began to resemble a city as other cities were founded as capitals for adminstration and scholarship, like Fes, Marrakech and Meknes.

3. The stability of political structures, the appearance of cities of scholarship, and the flowering of the scholarly movement there produced other positions in the form of those who graduated from the Qarwayyin University and the al-Andalus Mosque when their top students went to specific regions to complete the message of instruction and reform in the areas where the Shaykh thought there was a need for reinforcement, either to change certain social phenomena into which society had fallen or to combat illiteracy and spread knowledge and tasawwuf. Some of those who graduated simply returned to their birthplaces rather than being sent their shaykh, for example, Abu Bakr ad-Dala'i, Muhammad ibn 'Abdullah al-'Ayyashi, Shaykh 'Abdu'r-Rahman al-Majdhub, etc.

4. Some Sufis retired to places far from people and the city either to save themselves out of fear of suppression of their ideas, or a desire for solitude, and so they established centres for themselves. They had followers from among travellers who passed through that place or from those who lived in the area, or when there was unrest in the cities and people fled to the zawiyya for security from temptation and sedition, or to seek knowledge.

5. Eastern tasawwuf reached the Maghrib as a result of reciprocal visits which led to the change of the ribat similar to what had happened in the east. It changed to a zawiyya or khanqah.

What is the zawiyya? How was it founded and what are its arrangements? What is are positive and negative roles which it plays in society?

Definition of the term zawiyya

The term zawiyya appeared in the Maghrib around the thirteenth century and was synonymous with ribat, i.e. the minaret where the wali retreated and around which his students and murids lived. Ibn Mazruq says, "This zawiyya is the term for what is called ribats, khanqahs and khanaqat in the east."

The Maghribi zawiyya was first known as the Dar al-Karâma, like that which Ya'qub al-Mansur al-Muwahhidi built in Marrakech, and then the name Dar ad-Duyûf was applied to the great zawiyyas which the Marinids built which were founded by Abu 'Inan al-Marini outside of Fez.

The oldest of the zawiyyas as such in the Maghrib were the zawiyyas of Abu Muhammad Salih al-Marjiri in Safi.

Ibn Mazruq defined it, "It is clear that in Morocco we consider the zawiyya to be where wanderers seek shelter and travellers are fed." Daumas defined it, "It, in general, is a religious madrasa and a free house for guests. It has these two qualities like many monasteries in the Middle Ages."

The difference between the ribat and the zawiyya is that the function of the zawiyya in Morocco is to prepare food for the needy and those who come to it while the task of the ribat is military, cultural and scholarly activity.

Zawiyyas were built by Sufis when they took a residence for worship, retreat and spreading tasawwuf among the individuals of society who desired to learn religious knowledges. They used to try to provide food and drink and provide them with a place to spend the night. They encouraged them to build zawiyyas on roads and places where people could stay either temporarily or permanently so that the message of teaching tasawwuf would continue and knowledges would be continue to be taught. In this respect, the author of the book on the Dala'iyya Zawiyya says, "One of the oldest zawiyyas is the zawiyya of Shaykh Abu Muhammad Salih al-Majiri in Safi. His zawiyyas increased until there were forty-six of them, and they spread between the Maghrib and Egypt because this shaykh used to encourage his companions to go on hajj to the Sacred House of Allah and to establish many zawiyyas in the road by which the hajjis travelled so they could take stop there in the stages of their long journey."

The building of the zawiyya by the followers was a voluntary action which falls in the sphere of the activity of some who embraces and loves the founder of the zawiyya, i.e the Shaykh, or out of a desire for reward and gratitude from travellers, or participation in the creation of a madrasa teaching tasawwuf and knowledges. In this manner zawiyyas increased, especially in the eighth century AH (fourteenth AD) and were full of visitors with different inclinations. At certain times authority forced the construction of centres beside them until there were zawiyyas who were rivals in the duties of teaching, as happened under the Marinids.

As for the ecological aspect, the zawiyya had an important effect in creating another type of city. The Islamic Encyclopaedia describes the zawiyya from the architectural aspect as "a room for prayer with a mihrab, a tomb of one of the murabitun or a wali from the sharifs surmounted by a dome, a room set aside for the recitation of Qur'an, a kuttab or a madrasa for the memorisation of the Qur'an, and then private rooms for guests of the zawiyya, travellers and students. Usually adjoined to the zawiyya was a cemetery which included the graves of those who had commanded in their lifetime that they be buried there." There are other descriptions with more details, clarification and more refinement. Professor Hajji described the Dala'iyya zawiyya and the Nasiriyya zawiyya and Professor Dale Eickelman described the Sharqawiyya zawiyya.

The zawiyya helped in the ecology until they developed into large cities as happened sometimes with the creation of suburbs and cities beside them. This is what was happened after the foundation of the Dala'iyya Zawiyya. Professor Hajji says, "After Abu Bakr founded his zawiyya in ad-Dala', he worked to increase buildings around it and built houses, shops and the rest of necessary amenities, and set up homes for students and neighbours so that it became one of the finest cities and had many inhabitants. It was the most famous of them and people came to it from different regions. Scholars and visiting students studied there and received esteem and respect which made them desire to stay there as long as they could. The scholarly assemblies relied on the hospitality of Dala' Mosque and the market of knowledge was held in was extremely effective."

The zawiyya expanded in the eleventh century (seventeenth AD) until it became a quasi-state with a political, economical and cultural system. Its relations were organised internally and there were connections with other countries. One of the examples was the zawiyya of al-Dala'.

As for the economic aspect, the zawiyya relied on its land and agricultural resources. They used those resources to build bridges and necessary amenities and provide food for those who came to it. It developed a system to calculate its property, materials and expenses. Duties had to be imposed on it in order to reduce its takings so that it will not be start a revolution against any political order. It was also a place where property could be deposited because of the respect which the zawiyya enjoyed.

On the social side, the zawiyya participated at various times in awakening Maghribi society by means of teaching different knowledges, including the recitations, tafsir, hadith, tawhid, fiqh of usul, tasawwuf, rhetoric, times, Arabic language, eloquence and adab, which had an effect on the spirit of national pride on the land. This is what the Dala'iyya, 'Ayyashiyya and other zawiyyas did. Some zawiyyas were concerned with spreading knowledge and tasawwuf and encouraging jihad, like the Nasiriyya zawiyya at Tamakrut. It served as a refuge for everyone wronged or seeking protection.

On the political side, the zawiyya played an important role, especially in critical periods of the history of the Maghrib. At certain times, especially in the collapse of a political structure, it acted to preserve stability in the regions bordering it or far from it by means of its religious and educational forms. Sometimes, due to necessity, it would play a direct role in order to save the land and society from exploitation, slavery and injustice. This was what led some of the king to persecute the heads of zawiyyas out of fear of them, to preserve the government, whether in a state of unrest, sedition or stability.

Unfortunately, subsequently some of the zawiyyas co-operated with colonialism before and during the Protectorate and directed Moroccan Muslim tasawwuf in a negative direction. One of the results of its backwardness was a great of legerdemain and superstition which provided colonialism with an opportunity to violate the Maghrib. baca seterusnya...

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Al-Khalifa al-Akbar, al-Wasita al-Mu'aaddam, Sidi Abul Hassan Ali Harazem Berrada al-Fasi (d. 1218/1803)

The venerated Fasite scholar Sidi Abu Ya’aza Ali ibn Harazem Berrada al-Fasi was among those who where gifted with gnosis and perfect sainthood. He was among the intimate companions (khassa) of Mawlana Abul Abbas Ahmed Tijani (d. 1230/1815). He had a high rank before the Shaykh who used to praise him so much about his qualities before his companions that caused jealousy among them. It was reported from Sidna Shaykh that the Messenger (peace and blessing be upon him) told him: ''He is for you, what Abu Bakr was for me." Among the sayings of the Messenger (peace and blessing be upon him) to Sidna Shaykh is the following: ''O Ahmed! Ask the opinion of your servant and your beloved (Harazem). Indeed he is for you in the rank of Harun (Heron) for Musa (Moses). I do not advise you something better than this about him, may peace be upon you.” As such, seeking his baraka, the Alawite sultan Mawlana Suleiman (d. 1238/1823) has assigned Sidi Ali Harazem to perform the daily obligatory Tijani wird on his behalf.

Sidi Ali Harazem belongs to one of the most famous families of Fez. The Berrada family, had been prominent in Fasite scholarly circles for many centuries. The reasons that caused Sidi Ali Harazem to be linked with Sidna Shaykh is that while Sidna Shaykh was leaving Tlemcen in 1191/1776 to visit the Shrine of Moulay Idriss al-Azhar (d. 213/798) in Fez, he met Sidi Harazem in Oujda (Wajda) in north-eastern Morocco. They both knew each other in the past. Sidna Shaykh revealed him by mukashafa (unveiling) the vision that he had about him, but Sidi Ali Harazem had forget about that vision. Sidi Ali Harazem said about this meeting: “I saw a vision, two years before this time that showed my companionship with and guidance by him. Then, two or three days, after he revealed himself to me, he reminded me of my vision, which I had forgotten.” After being reminded by the Shaykh he knew that he was telling him the truth. He knew for sure that Allah Almighty showed him through that vision. The Shaykh told him: “Fear nothing from my side by the fact that I looked for you everywhere, I was eager to find you and I praise Allah for that.” Sidi Harazem responded: ''I praise Allah Almighty and I thank Him for this immense Favour that Sidna Shaykh is my support and that he will take care of all my business after he has certified all that.”

Thus Sidna Shaykh taught Sidi Ali Harazem the Khalwatiya which he himself took from the poles of the time namely Sidi Mahmoud al-Kurdi al-Misri (d. 1186/1771) of Cairo and Sidi Mohammed ibn Abdelkarim Samman (d. 1189/1774) of Medina. The Shaykh also initiated him some sciences that Allah Almighty revealed to him among them sciences and secrets of the Sunna. When the Shaykh Moulay Ahmed decided to depart to Tlemcen Sidi Ali Harazem wanted to go with him, but the Shaykh advised him to travel toward another state. While leaving Moulay Ahmed told him: ''Stay firm in your oath (‘ahd) and love (mahabba) until you reach the spiritual opening (fath).

Sidi Ali Harazem became the first successor (khalifa) of Sidna Shaykh in his lifetime. This appointment occurred during their conversation. It comes following his admiration by the Shaykh and the statements he made that showed the perfect particularity of Sidi Ali Harazem and how Allah cares of him. The Shaykh informed of his special virtues especially that the Messenger (peace and blessing be upon him) loves him deeply: a love that surpasses the love of a father towards his son.

It is also reported that the Sidna Shaykh used to say on behalf of Sidi Ali Harazem Berrada: “What the khalifa (Sidi Harazem) said, I said it.” One of the most important virtues that the Shaykh also said: “No one will gain from me except through Sidi Harazem’s liaison.” It has been also reported by the people blessed with clairvoyance (basira) and the secret (Sirr) of the Tijaniya order that this state lasts during his life and after following his death. It is also believed that the assistance of Sidna Shaykh cannot be received in any case generally or particularly without passing through Sidi Ali Harazem Berrada as he represents the Shaykh in the visible and invisible worlds. It is firmly stressed that no one can replace Sidi Ali Harazem in this high-elevated function. Furthermore the noble Tijanite community, with its successive khalifas, ‘ulama and murids, consider with full determination that no one can gain profit except trough the invisible intermediary or anyone who was preferably chosen in the sigh of Sidna Shaykh.

One of the events that show as well the particularity (khassiya) of Sidi Ali Harazem Berrada is his meeting with the companion of the Messenger (peace and blessing be upon him), the king of the jinns, the Qadi Abu Mohammed Shamharoush. Sidi Ali Harazem transmitted him, by the authorization (idhn) of Sidna Shaykh, the blessed litany of “Hizb as-Sayfi” in daylight as it was a habit by the elites.

It has been reported that Sidna Shaykh was going to some place and he told his companions including the venerated Qutb Sidi Abul Hassan Ali ibn Aissa Tamacini (d. 1260/1845) that whoever follows him in that place will go to hell. When Sidi Ali Harazem came and asked for the Shaykh, they told him that the he has forbidden anyone to go in that place and that whoever follows will go to hell. After hearing this Sidi Harazem followed the Shaykh. After seeing this Sidna Shaykh asked him, “Has not anyone told you that whoever follows me he will go to hell?” Sidi Ali Harazem responded: ''Yes." Sidi Harazem continued saying to his Shaykh that he did not follow him for hell or paradise. He followed him for Allah's Face (liwjhi-llah). After hearing this, the Shaykh asked Sidi Harazem to open his palm (hand). After opening it he saw all the seven heavens and the seven earths inside it.

Also one of his particularities that shows his high rank (maqam) is his redaction to Kitab Jawahir al-ma'ani wa-bulugh al-amani fi fayd Sidi Abil al-Abbas at-Tijani (Gems of Indications and Attainment of Aspirations in the Overflowings of Sidi Abil Abbas Tijani), which was reported by the Messenger (peace and blessing be upon him): ''That is my book. I am the one who resume it.'' Sidi Ali Harazem started to redact the book in his assembly with the people around him in Fez since the month of Sha'aban and ended two years later in the month of Dhul Qi’ada.

When Sidi Harazem was gifted by the Grand Opening (Fath al-Akbar), the Shaykh ordered him to travel and to leave the country where Sidna Shaykh resides. As it has been reported by Sidna Sidna Shaykh: "If Allah gifts one of my companions with the Grand Opening and he resides in the same country as I am, he has to leave, for fear that does not cause problems." Some of his companions asked: “Does that come from you?” The Shaykh replied: "It is from Allah with any choice of my part”. The Shaykh added: ''The fear is for only those I ordered to leave and go teach the people for the rest they should fear nothing from me''.

Since the beginning the Shaykh has predicted that Sidi Ali Harazem Berrada will reach an immense maqam and attain considerable station but with the condition to visit the Messenger’s tomb in Medina. When Sidi Ali Harazem reached Badr, he saw lot of light. So when he recited the secret name that Sidna Shaykh taught him with the condition to recite it in font of the tomb of the Messenger Sidna Mohammed (peace and blessing be upon him) he was taken over by a great mystical state that his companions thought he was dead and buried him. The Sidna Shaykh announced in Fez at the same time: “If they didn't burry him they will hear from him sciences, knowledge and secrets that they will never be able perceive and they will never find in a manuscript.” baca seterusnya...

His Attainment of the Status of the Grand Magnate (Qutbaniyyah)

Sidi Ahmed Tidjani dismounted in Abu-Samghun in 1781/2G (1196H). There he attained the Grand Magnate status (Qutbaniyyah) and the great revelation, which he had endeavored to with great patience and endurance. Before this great attainment he (R.A.A) left Abu-Samghun twice for a short while: in the first time, he visited Saint Sidi Mohammed ibn El-Fadeel, of Takwarin, in the western Tawat. They took from each other some of the secrets of the tariqa. In the second time, he (R.A.A) met with his companion and student saint Sidi Mohammed ibn El-Arabi Ed-Damrawi of Taza, who, then, used to mediate in carrying the answers from the Prophet صلى الله عليه وسلم to him, in the beginnings. That was because he (R.A.A) could not ask the Prophet directly out of deep respect and politeness before the holy presence of the prophet صلى الله عليه وسلم.

Sidi Ahmed had attained the grand revelation in Abu-Samghun, the same year he arrived there, after he left Tlemcen in 1196H. Thereon, the prophet صلى الله عليه وسلم gave him a full and absolute permission, while he was fully awake, to breed and educate all the beings, in their generality without exception. The prophet صلى الله عليه وسلم specified to him the Wird: a hundred times of Istighfar and a hundred times of prayers upon the Prophet. The Prophet صلى الله عليه وسلم authorized him to give permission in the Wird to any Muslim who asks for it and accepts to abide by its conditions. By 1200H the Prophet, صلى الله عليه وسلم completed to him the Wird, by adding a hundred times of the holy word "La Ilaha Illa Allah" (There is no God but Allah).

The Prophet صلى الله عليه وسلم told him (R.A.A) that he is his educator and guarantor; and that nothing will reach him from Allah but by his holy hands, and through him صلى الله عليه وسلم; and said, "No sheikh has favor on you; as I am your true intermediary and supporter…so abandon all that you have taken from all other tariqas, and hold fast to this tariqa without seclusion, or retirement from people, until you reach your promised status, and you are as you are, without hardship, difficulty, or strive, and relinquish all saints." In compliance with this Mohammedan instruction he (R.A.A) left all tariqas, and ceased asking anything from other saints. This indicates the significance of the status of Sheikh Ahmed Tidjani before Allah and before The Prophet صلى الله عليه وسلم, as the Prophet told him that his 'Revelation and Arrival' would be attained through his holy hands صلى الله عليه وسلم. And, he whose revelation and arrival were attained through his holy hands is superior in status and supreme in stature, as is well known amongst the sophists. After the attainment of this grand revelation, holy secrets, illuminations, elevations and promotions had started to outpour into him in Abu-Samghun and Shallalah. He soon became so reputed that great masses of people started visiting him to take his Wird, to be affiliated with him, and get more of what he (R.A.A) gives them in sense and meaning.

He (R.A.A) moved from Abu-Samghun in the Sahara, on 17 Rabi Awal 1213H, and entered Fez in 6th Rabi Thani of the same year.

He (R.A.A) established the foundations of the zawiyah, and continued spreading the tariqa. The tariqa took off to pervade the whole far west (Morocco), the Sahara, and the west Sudan. And Sidi Ahmed Tidjani emerged as an established saint, dedicated his whole life for spiritual education, training, guidance, and promotion of the endeavourers to the divine proximity; especially in the period following his permanent settlement in Fez until the day he met his Lord on Thursday morning, 17th Shawwal 1230H, at 80 years of age. He was buried in Fez (R.A.A).

Sidi Ahmed Tidjani possessed high spiritual energy, determination, perseverance of Allah's sacred rights, and firmness of resolution. He labored in his beginnings on perfection of repentance with its conditions, and on adherence to shari'a bounds. He also neglected his will, and cut himself off his desires and other hindrances, and totally devoted himself to Allah by preserving His rights. Thus, truth was unveiled to him. He never resorted to the allowances and far-reaching interpretations, and set himself to diligence and sedulity. He (R.A.A) minded his own business, and held fast to the Qur'an and Sunnah and the footsteps of the righteous ancestors. He totally turned himself to his Lord, so Allah sufficed him. He (R.A.A) reinforced his foundations first by preoccupying himself with the study of the Qur'an and Sunnah, and deep & thorough comprehension of the fine and subtle sciences and abstruse issues.

Sidi Ahmed Tidjani was one of the greatest scholars and men of knowledge. He was highly regarded, revered, and admired by all the scholars, without exception. To him, indisputably, has ended the leadership of this matter of education & guidance of the worshipers and cultivation of the followers; uncontested by the masters of this knowledge. There was no saint who had ever reached his heights, and none will be. He (R.A.A) was of high morality, fine proprieties, good manners, sublime prestige and dignity. He (R.A.A.) was judicious, always cheerful, and of great modesty and decency, bound by the ordinances of shari'a and Sunnah etiquettes, loving to the righteous, generous and respectful of the people of knowledge. baca seterusnya...

His Return Home (R.A.A.) and His Second Trip to Fez

Sidi Ahmed Tidjani returned back to Cairo, with the pilgrims. As soon as he arrived, he visited sheikh El-Kurdi, to greet him, out of respect and good conduct. Sheikh El-Kurdi warmly welcomed him, and asked him to visit him on a daily basis. He complied with his wish. Those daily meetings had evolved into scientific assemblies, and dialogues. In those meetings, he answered with great competence and mastery questions on legal issues of jurisprudence. He quickly became widely known in Egypt; many scholars visited him and benefited from his profound knowledge.

Sheikh El-Kurdi, then, authorized him in the Khalwatiyah tariqa and tarbiyah (spiritual training), but Sidi Ahmed Tidjani was hesitant to accept. Sheikh El-Kurdi, then, asked him to authorize people under his guarantee. So he accepted. Sheikh El-Kurdi, wrote him the "Authorization and the Chain of Authority".

Sidi Ahmed Tidjani traveled back to Tunisia, where he did not stay for long. He left to Tlemcen in 1774G (1188H). He stayed there for three years in devout worshiping and guidance of people to Allah. In 1777G (1191H) he (R.A.A) made his second trip to Fez from Tlemcen, with the intention of visiting Mawlay Idriss El-Azhar. He met, during this trip, with his scribe & trustworthy Sidi Mohammed ibn El-Mishry El-Hassani El-Subaa'ie El-Sa'ihi of Takrat. Since then, Sidi El-Mishry, lead the prayers for Sidi Ahmed Tidjani and his family, and wrote the answers on his behalf until 1794G (1208H); the year that Sidi Ahmed Tidjani started himself to lead the prayers, in compliance with the instruction of his grandfather Prophet Mohammed صلى الله عليه وسلم. And, in the city of Wajdah (Oujdah), while returning back to Fez, he met, for the first time, Sidi Ali Harazim Baradah El-Fezi (from Fez), who accompanied him to Fez. Sidi Ali Harazim said, about this meeting, "I saw a vision, two years before this time, that showed my companionship with, and guidance by him. Then, two or three days, after he revealed himself to me, he reminded me of my vision, which I had forgotten." During this meeting, he authorized him in khalwatiyah tariqa and confided him with special knowledge and foretold him of what would be of him in revelation and strengthening. Thus, the first persons whom Sidi Ahmed Tidjani had authorized in the khalwatiyah tariqa were Sidi El-Mishry and Sidi Ali Harazim Baradah. These two companions lived up to the expectations, through the dedication and effort they had shown in servicing, and spreading of, the tariqa.

After visiting the maqam of Mawlay Idriss, he told his caliph Sidi Ali Harazim of his decision to go back to Tlemcen. He (R.A.A) bid him farewell, the same year he came to Fez, and asked him to hold fast to the vow, belovedness, and truthfulness & devotion in his endeavor to Allah.

Sidi Ahmed Tidjani stayed in Tlemcen for a while and, then, departed to Qasr El-Shallalah & Abu-Samghun. baca seterusnya...

His Pilgrimage (R.A.A) and His Visit to the Prophet (SAW)

Sidi Ahmed Tidjani started his trip, from the zawiyah of Sidi El-Sheikh, to Tlemcen, and then began his pilgrimage journey from there, heading towards Mecca, in 1772G (1186H). When he reached the town of Zawawa or Azwawi, he heard of the renowned imam and sheikh Sidi Mohammed ibn Abdur-Rahman El-Azhari. He visited him and got, from him, permission in the khalwatiyah tariqa. He arrived at Tunisia, in the same year. There he met with some more saints; one of those is the famous wali Sidi Abdus-Samad. The sheikh of this wali told him, through special envoy, that he is beloved. Sidi Ahmed Tidjani stayed in Tunisia for one year, moving between the Capital and the city of Sousa, delivering formal opinions in Islamic jurisprudence and answering many questions, and studying, as well, number of books, such as the 'Book of Wisdoms'. He soon became very reputable, and the news reached the ruler, who invited him to stay in Tunisia for teaching and benefiting people by his knowledge. He offered him a house and a good remuneration. However, Sidi Ahmed Tidjani, whose affection was strongly attracted towards the supreme and holy, kept silent when he received the letter of the ruler, and sailed off to Egypt next day. As soon as he reached Cairo, he visited its grand sheikh, at the time: Sidi Mohammed El-Kurdi, the Egyptian by residence and Iraqi by origin & birth. They held various deliberations among themselves. Then sheikh El-Kurdi asked him, after a few days, about his demand (aspiration). Sidi Ahmed Tidjani answered him by saying that his demand is to attain the status of the Grand Magnate. Sheikh El-Kurdi said, "You will get more than that".

From Egypt, he (R.A.A.) left to Makkah, which he arrived at in Shawwal 1187H (1773G). There he heard of sheikh Abul-Abbas Sidi Ahmed ibn Abdullah, the Indian, who had no permission to meet anybody. In spite of that, Sidi Ahmed Tidjani received from him special knowledge, through a special envoy, without meeting with him. He foretold Sidi Ahmed Tidjani about what he was destined to, and gave him glad tiding that he will inherit all his secrets, endowments, cognition, and illuminations. And, before his death on 20th Dhul-hajja 1187H he gave Sidi Ahmed Tidjani a very special Name, and asked him to recite it for seven days in seclusion until Allah endows him with revelation, but Sidi Ahmed Tidjani did not do it. He also told him that he would meet the Qutb El-Samman in Medinah, and gave him glad tiding that he would attain the status of Sidi Abul-Hassan El-Shazily, as he had been foretold before by Sidi Mohammed ibn El-Hassan El-Wanjali.

After he performed hajj and visited his grandfather, the Prophet Seidna Mohammed صلى الله عليه وسلم, in Medinah, he went to see Sidi Mohammed ibn Abdul-Kareem El-Samman. During this meeting, he asked Sidi Ahmed Tidjani to stay in seclusion with him for three days, but Sidi Ahmed Tidjani politely excused himself. He gave permission to Sidi Ahmed Tidjani in all the 'Names', and told him that he is the Grand Magnate (El-Qutb El-Jami'). He gave him the glad tiding that he will realize his aspiration and obtain the "Absolute General Authorization". baca seterusnya...

His First Trip to Fez and His Departure to the desert (RA)

Sidi Ahmed Tidjani was never content with the treasure of knowledge he attained in Qur'an, jurisprudence and sophism at his birthplace. He decided to move to Fez, in 1758G (1171H). Fez, the Idrissi city, was of great scientific significant, holiness, historical symbolism, and strong spirituality. In his early twenties, he (R.A.A) departed Ain Madhi, heading towards Fez.

During his stay in Fez he had been attending scientific assemblies, debating and reasoning with its prominent scholars. However, his real interest was more oriented towards the spiritual side, as evidenced by the quality of persons he met inside and outside the city:

1. He met, in the city of Wazan, the saint Mawlana Et-Tayeb ibn Sidi Mohammed ibn Mawlay Abdullah ibn Ibrahim El-Yamlahi El-Wazzani, who was in charge of the wazzani tariqa and its zawiyah, succeeding his brother sheikh Mawlana Et-Tuhami El-Wazzani. Sidi Et-Tayeb was a very famous man; people used to pack up and set off to see him. He authorized Sidi Ahmed Tidjani to give permission to people in the Wazzaniyah tariqa, but he abstained, as he was busy with himself (R.A.A).

2. He had got acquainted, in Ezzabeeb Mount in Bani Wanjal, with the saint Sidi Mohammed ibn El-Hassan El-Wanjali. He said to Sidi Ahmed Tidjani, when he first saw him and before Sidi Ahmed Tidjani talked to him: you will attain the standing of the Great Magnate (El-Qutb) Abul-Hassan El-Shazily. And, he asked him to return back to his hometown. Sidi Ahmed Tidjani was content with having his blessings without taking from him.

3. He met in Fez with the righteous saint Sidi Abdullah ibn Sidi El-Arabi ibn Ahmed ibn Mohammed El-Ma'ani El-Andalusi, from the sons of Ma'an. He discussed with him various matters. He prayed three times that Allah takes care of Sidi Ahmed Tidjani.

4. He embraced the Nasiriyah tariqa from the reverent saint Abu Abdullah Sidi Mohammed ibn Abdullah Et-Tazzani, but he declined it soon thereafter.

5. From the authorized muqddam at the time, he embraced the Siddiqiyah tariqa, which was attributed to the famous qutb Abul-Abbas Sidi Ahmed El-Habeeb ibn Mohammed, who was surnamed by El-Ghumari Es-Sajlamasi Es-Siddiqi; He then declined it soon thereafter.

6. He met with the righteous saint Sidi Ahmed Et-Tawwash, who had been residing in Taza. Sidi Et-Tawwash taught him a Name and asked him to stay in seclusion and keep patience until Allah bestows him with revelation. However, Sidi Ahmed Tidjani did not help him with what he asked of him, so he requested him to recite the Name without seclusion. Sidi Ahmed had recited it for only a short while. Sidi Et-Tawwash foretold him that he will attain a very significant standing.

7. He embraced the Qadiriyah tariqa, in Fez, for a short period and then gave it up.

This is a very short summary of the scientific and spiritual meetings and contacts he had in Fez and around it, in his first trip, before he return to the desert.

Sidi Ahmed Tidjani had moved to a town called El-Abiad, in the desert, where the zawiyah of 'Sidi El-sheikh' was located. Sidi El-sheikh is the well-known sheikh Sidi Abdul-Qadir ibn Mohammed El-Abiad. He had chosen it as an inhabitance and domicile; where he devoted himself to worshiping and teaching for five years, from the beginnings of 1181H. During those years, he dissociated himself from all hindrances and obstacles, and fully concentrated on dhikr (remembrance of Allah) and meditation until the lightening of revelation started to sparkle in him. People started visiting him in order to take from him. Nevertheless, he had been refusing, saying that 'All of us are equal in benefiting from each other, and there is no advantage of one over another in claiming sheikhdom but for bad heresy. During this period, he visited his hometown and birthplace: Ain Madhi. baca seterusnya...

Birth & Education in a Religious Environment

Sidi Ahmed El-Tidjani was born in 1737G (1150H) in the town of Ain Madhi, the home of his late ancestors. His fourth grandfather, Sidi Mohammed ibn Salim had moved, with his family, from the outskirts of Asfi, in Morocco, and settled in Ain Madhi, amongst the tribe of Bani-tojeen or Tidjanah, and got married from them. Thus, his descendents are known as the "Tidjanis"; called after the tribal name of their maternal-uncles. However, his real ancestry traces back to Seidna El-Hassan El-Sibt ibn Seidna Ali ibn Abu Talib (R.A.A.).

Ain Madhi was a town of great scientific importance, with an environment full of devoutness and piety, as it was a centre of knowledge and righteousness since inception. Most of the family members of Sidi Ahmed Tidjani, who constitute part of this town, had possessed a high degree of knowledge in both shari'a (Islamic jurisprudence) and sophism. His grandfathers were amongst the finest religious scholars and were well established in sainthood; like his two grandfathers Sidi Ahmed ibn Mohammed, and Sidi Mohammed ibn Salim who migrated to Ain Madhi. The father of Sidi Ahmed Tidjani was a pious scholar, very devout to the Sunnah (the Prophet's Tradition), a teacher and adherer to Allah, and to the truth who would never concede to a blamer. He had a room in his house where no one was admissible but for remembrance of Allah (dhikr).

Sidi Ahmed Tidjani grew up under righteous parents, who raised, educated and cultivated him, as their peers would do. Wherever he moved in Ain Madhi, he would find himself among religious scholars, and under the care of religious jurists, and teachers, in the mosque or zawiyah, dedicated to teach their students useful Islamic sciences. Thus, he grew up in an environment full of virtuousness, religiousness and preservation.

Sidi Ahmed Tidjani possessed a high degree of aspiration, spiritual energy, and noble character; guarded by divine providence and auspice. He was never accustomed to the habitude and excessiveness of people. He (R.A.A.) was very determinant and resolute; he would never give up what he had started, and had never left an unfinished business. His aspiration had always been supreme, and never inclined to the petty and insignificant.

Under this exemplary care, amidst a family of knowledge and righteousness, Sidi Ahmed Tidjani grew up with noble manners, perseverance and diligence, holding fast to the religion and the path of the rightly-guided, venerated by both the commons and the elites. Within this environment, which is naturally disposed for special care and guidance, he memorized the Qur'an, by age seven, as narrated by imam Warsh the student of imam Nafie, under the renowned righteous jurist & scholar sheikh Mohammed ibn Hammu Et-Tidjani El-Madhawi (of Ain Madhi & Tidjana tribe), who in turn studied and memorized the Qur'an under the saint Sidi Eissa Bu-Ukkaz Et-Tidjani El-Madhawi. Then, Sidi Ahmed Tidjani concentrated his efforts in studying the fundamentals and branches of religious and artistic sciences. He mastered them and conceived their intricacies and fine points. He continued his education until he qualified for teaching and ifta'a before he made his first trip to Fez. During this time, and while in Ain Madhi, he inclined to solitude, meditation and asceticism, and attracted to devout worshiping and night prayers.

As soon as he attained puberty his father got him married without delay, in order to preserve and safeguard him, and in observance of, and compliance with Sunna. He (R.A.A) started to guide people to Allah and exhort them to the righteous path, support Sunnah and revive the religion in the hearts of the believers. He and his family were renowned as examples in reviving the Sunnah and in commanding what is good & prohibiting what is evil. He had well deserved the name of religious revivalist.

Despite his young age, these qualities convinced the people of Ain Madhi to, unanimously, appoint him as a successor to his father in the zawiyah; he was, then, 16 years old. He carried this mission for five years teaching Qur'an & Sunnah and other religious sciences. baca seterusnya...

His Noble Genealogy (R.A.A)

He is the Sheikh of the Tariqa, the Concealed Magnate (El-Qutb El-Maktoom), and the Known Mohammedan Seal, the noble & virtuous, Abul-Abbas, Sidi Ahmed the son of the famous saint & renowned scholar, imam Abu-Abdullah, Sidi Mohammed - who was called Ibn-Omer for his strict observance of religious duties - ibn El-Mukhtar ibn Ahmed ibn Mohammed ibn Salim ibn Abul-Eid ibn Salim ibn Ahmed, who was called "El-Alawani", ibn Ahmed ibn Ali ibn Abdullah ibn Abbas ibn Abdujjabbar ibn Idriss ibn Is'haq ibn Ali Zein El-Abideen ibn Ahmed ibn Mohammed En-Nafs Ez-Zakiyah ibn Abdullah El-Kamil ibn El-Hassan El-Muthanna ibn El-Hassan El-Sibt ibn Ali ibn Abu-Talib (R.A.A.), from our reverent & noble mother Fatimah Ez-Zahara'a (R.A.A.) daughter of the Master-of-the-universe; the Messenger of Allah Seidna Mohammed صلى الله عليه وسلم. baca seterusnya...

The Virtues & Merits of "La Ilaha Illa Allah" "لا إله إلا الله"

Sidi El-Arabi ibn Es-Sa'ih said, in his book El-Bughia: 'La Ilaha Illa Allah' (no God but Allah) is the most honorable (word for) remembrance of Allah (dhikr), and every virtue attributable to remembrance, on its entirety, belongs to it. The Qur'anic verses that encourage its recitation in remembrance of Allah are a lot.

Allah, the Exalted, said: "Allah bears witness that there is no God but He, and the angels and those having knowledge (also bear witness to this); (He always) maintains His creation in justice; there is no God but He, the Almighty, the All-Wise). Verse 18 Al Imran.

He also said: (Allah! There is no God but He, the Ever Living, the One Who sustains and protects all that exists). Verse 2, Al Imran.

And, He said, "Know, therefore, that there is no God but Allah…" verse 19, Mohammed.

قال تعالى (شهد الله أنه لا اله إلا هو والملائكة وأولو العلم قائما بالقسط لا اله إلا هو العزيز الحكيم)، وقال سبحانه (الله لا اله إلا هو الحي القيوم)، وقال عز وجل (فاعلم أنه لا اله إلا الله).

'La ilaha illa Allah' is the emblem of Islam and the grand cornerstone of the religion.

Ibn `Omar (R.A.A.) narrated that the Messenger of Allah صلى الله عليه وسلم said, "I have been ordered (by Allah) to fight against the people till they testify that La ilaha ill Allah wa anna Muhammad-ar-Rasul Allah (there is no God but Allah عز و جل and that Mohammed صلى الله عليه وسلم is the Messenger of Allah), and offer the prayers perfectly, and give Zakat. So, if they perform all that, then they save their lives and properties from me except for Islamic Laws, and then their reckoning (accounts) will be with Allah." [Bukhari, Muslim, and Ahmed]

عن عبد الله بن عمر رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال: "أمرت إن أقاتل الناس حتى يشهدوا أن لا إله إلا الله وأن محمد رسول الله، ويقيموا الصلاة ويؤتوا الزكاة، فإذا فعلوا ذلك عصموا منى دماءهم وأموالهم إلا بحق الإسلام وحسابهم على الله تعالى". رواه البخاري ومسلم وأحمد.

"La ilaha illa Allah" is the Fortress of Allah, Key to Paradise, and Immunity from Punishment

In the Qudsi Hadith, Ali ibn Abu Talib said that the Prophet صلى الله عليه وسلم said, "Allah the Exalted says: La ilaha illa Allah is My fortress, whoever enters My fortress is save from My punishment". [Musnad El-Shihab, Abu Na'im].

ففي الحديث القدسي عن علي بن أبي طالب رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم:" يقول الله تعالى لا إله إلا الله حصني فمن دخله أمن عذابي"؛ مسند الشهاب.

And, Othman ibn Affan (R.A.A.) narrated that Omer ibn El-khattab (R.A.A.) said that the Prophet صلى الله عليه وسلم said, "I do know a word that no servant (of Allah) says it truthfully from his heart except that Allah immunes him from the Fire: La ilaha illa Allah". [Ibn Habban].

وعن عثمان بن عفان عن عمر بن الخطاب قال: قال رسول الله صلى الله عليه وسلم: "إني لأعلم كلمة لا يقولها عبد حقا من قلبه فيموت على ذلك إلا حرمه الله على النار: لا اله إلا الله", رواه ابن حبان في صحيحه.

And, Abdullah ibn Amr ibn El-As said that the Prophet صلى الله عليه مسلم said, "Allah will select a man from my nation (Ummah) before the creatures on the Day of Judgment and will spread out for him ninety nine registers (of his deeds), each register will stretch out as far as the eye can see. Allah will say: Do you deny any of this? Have My custodian scribes been unjust to you? The man will say: no my Lord! Allah will say: Do you have any excuse? The man will say: No my Lord! Allah will say: But yes, for you have with us a good deed; and on this day, you will suffer from no injustice. Then a card will be taken out on which is inscribed 'I bear witness that there is no god but Allah and I bear witness that Mohammed is His servant and His Messenger'. Allah will say: Bring your scale! The man will say: O my Lord, what is this card compared to these registers? Allah will say: You will not be treated unjustly. The Prophet صلى الله عليه وسلم said: Then the registers will be placed on one side of the scales and the card on the other. The registers will (weigh light and thus) fly and the card will weigh heavy, as nothing is heavy with the name of Allah". [Tirmidhi, Ibn Habban, Behaqi, and El-Hakim who said: authentic on Muslim stipulation].

وعن عبدالله بن عمرو بن العاص قال قال رسول الله صلى الله عليه وسلم "إن الله يستخلص رجلا من أمتي على رؤوس الخلائق يوم القيامة فينشر عليه تسعة وتسعين سجلا كل سجل مثل مد البصر ثم يقول أتنكر من هذا شيئا أظلمك كتبتي الحافظون فيقول لا يا رب فيقول أفلك عذر فيقول لا يا رب فيقول بلى إن لك عندنا حسنة وإنه لا ظلم عليك اليوم فتخرج بطاقة فيها أشهد أن لا إله إلا الله وأشهد أن محمدا عبده ورسوله, فيقول احضر وزنك, فيقول يا رب ما هذه البطاقة مع هذه السجلات فقال إنك لا تظلم قال فتوضع السجلات في كفة والبطاقة في كفة فطاشت السجلات وثقلت البطاقة ولا يثقل مع اسم الله شيء" رواه الترمذي وقال حديث حسن غريب، وابن حبان في صحيحه، والحاكم والبيهقى، وقال الحاكم: صحيح على شرط مسلم.

Abu Dhar (R.A.A.) said: I came to the Prophet صلى الله عليه وسلم while he was wearing white clothes and sleeping. Then I went back to him again after he had got up from his a sleep. He said, "Nobody says: La ilaha illa Allah (there is no God but Allah,), then dies while believing in that, except that he will enter Paradise". I asked: Even if he had committed adultery and theft. He said, "Even if he had committed adultery and theft". I asked: Even if he had committed adultery and theft. He said, "Even if he had committed adultery and theft". I asked: Even if he had committed adultery and theft. He said, "Even if he had committed adultery and theft, In spite of Abu Dhar's dislikeness". [Bukhari].

وعن أبى ذر رضي الله عنه قال أتيت النبي الله صلى الله عليه وسلم وعليه ثوب أبيض وهو نائم ثم أتيته وقد استيقظ فقال: "ما من عبد قال لا إله إلا الله ثم مات على ذلك إلا دخل الجنة قلت وإن زنى وإن سرق قال وإن زنى وإن سرق قلت وإن زنى وإن سرق قال وإن زنى وإن سرق قلت وإن زنى وإن سرق قال وإن زنى وإن سرق على رغم أنف أبي ذر"؛ رواه البخاري.

Mu'adh ibn Jabal (R.A.A.) said that the Prophet صلى الله عليه وسلم said, "The keys of Paradise is the testimony: 'La ilaha illa Allah' (no God but Allah)". [Ahmed].

وعن معاذ بن جبل رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم "مفاتيح الجنة شهادة أن لا اله إلا الله" رواه أحمد.

Ibn Abbas (R.A.A.) said that the Messenger of Allah صلى الله عليه وسلم said, "Prompt your dying ones to repeat the testimony: 'There is no God but Allah'. As, whoever says it on his death will be entitled admittance to paradise. They (the Companions) asked: O Messenger of Allah, what if one says it in a state of health. He said, "(will be even) more entitled, (will be even) more entitled." Then he said, "By He, in whose hand is my soul, if the heavens and the earths with what are there in them, between them, and underneath them, are brought and placed on one hand of the scale, and the testimony 'La ilaha illa Allah' (No God but Allah) is placed on the other hand, it will outweigh them". [Tabarani].

وعن بن عباس قال قال رسول الله صلى الله عليه وسلم: " لقنوا موتاكم شهادة أن لا إله إلا الله فمن قالها عند موته وجبت له الجنة قالوا يا رسول الله فمن قالها في صحة قال تلك أوجب وأوجب ثم قال والذي نفسي بيده لو جئ بالسماوات والأرضين ومن فيهن وما بينهن وما تحتهن فوضعت في كفة الميزان ووضعت شهادة أن لا إله إلا الله في الكفة الأخرى لرجحت بهن" رواه الطبراني.

Abu Moosa narrated his father as saying: I came to the Prophet صلى الله عليه وسلم in a group of my people. So, he said to us, "Have glad tiding, and spread the glad tiding to those who are behind you that: he who sincerely bears witness that there is no God but Allah (La ilaha illa Allah) enters Paradise". So, we went out happily giving glad tiding to people. Omer ibn El-Khattab met us, took us back to the Prophet صلى الله عليه وسلم, and said: O Messenger of Allah, then people will rely (on this). The Prophet صلى الله عليه وسلم kept silent (made no comment)". [Ahmed, and Tabarani. Authentic chain].

وعن أبى موسى عن أبيه قال: أتيت النبي صلى الله عليه وسلم ومعي نفر من قومي فقال: "ابشروا وبشروا من وراءكم، أنه من شهد أنه لا إله إلا الله صادقا بها دخل الجنة" فخرجنا من عند النبي صلى الله عليه وسلم نبشر الناس، فاستقبلنا عمر بن الخطاب، فرجع بنا إلى رسول الله صلى الله عليه وسلم فقال: يا رسول الله! إذا يتكل الناس، فسكت رسول الله صلى الله عليه وسلم. رواه أحمد والطبراني ورجاله ثقات.

'La Ilaha Illa Allah' is the Greatest Reason for Forgiveness of Sins and Intercession of the Prophet صلى الله عليه وسلم

Abu Hurayrah (R.A.A.) said that I asked: O Messenger of Allah! Who will be the luckiest person who will gain your intercession on the Day of Resurrection? The Messenger of Allah صلى الله عليه وسلم said, "O Abu Hurayrah! I have thought that none will ask me about it before you, as I know your eagerness to (learn) the Hadith. The luckiest person who will have my intercession on the Day of Resurrection will be the one who said sincerely from (the bottom of) his heart or himself La ilaha illa Allah (there is no God but Allah). [Bukhari].

ففي الصحيح عن أبى هريرة رضي الله عنه قال "قلت يا رسول الله من أسعد الناس بشفاعتك يوم القيامة؟ قال رسول الله: "لقد ظننت يا أبا هريرة أن لا يسألني عن هذا الحديث أحد أول منك لما رأيت من حرصك على الحديث، أسعد الناس بشفاعتي يوم القيامة من قال: لا اله إلا الله خالصا من قلبه أو نفسه" رواه البخاري.

Anas (R.A.A.) said that the Prophet صلى الله عليه وسلم said, "No servant (of Allah) says 'La ilaha illa Allah' (No God but Allah), in an hour in a day eor night, except that the bad deeds in his Register are erased, until he settles down with a similar amount of good deeds". [Abu Ya'la El-Tamimi].

وعن أنس قال قال رسول الله صلى الله عليه وسلم: "ما قال عبد لا إله إلا الله في ساعة من ليل أو نهار إلا طمست ما في صحيفته من السيئات حتى يسكن إلى مثلها من الحسنات"؛ رواه أبى يعلى التميمى في مسنده.

'La Ilaha Illa Allah' is the Best Word for Remembrance and No Veil between It and Allah

Jabir (R.A.A.) said: I heard the Prophet صلى الله عليه وسلم said, "The best remembrance (of Allah) is La ilaha illa Allah (there is no God but Allah); and the best supplication is El-Hamdu Lillah (Praise be to Allah)". [Tirmidhi and said good, and El-Hakim and said authentic chain].

عن جابر رضي الله عنه قال: سمعت النبي صلى الله عليه وسلم يقول: "أفضل الذكر لا إله إلا الله وأفضل الدعاء الحمد لله" رواه الترمذي وقال: حديث حسن, والحاكم وقال صحيح الإسناد.

Abdullah ibn Omer said that the Prophet صلى الله عليه وسلم said, "Glorification of Allah (saying: Subhan Allah) is half the Balance, and the Praise (of Allah) fills it, and 'La ilaha illa Allah' (no God but Allah) has no veil between it and Allah until it reaches Him'. [Tirmidhi].

وعن عبد الله بن عمرو قال قال رسول الله صلى الله عليه وسلم: "التسبيح نصف الميزان والحمد يملأه ولا إله إلا الله ليس لها دون الله حجاب حتى تخلص إليه" رواه الترمذي.

Talhah ibn Ubaidullah narrated that the Prophet صلى الله عليه وسلم said, "The best supplication is the supplication of the day of Arafat, and the best that I have said and the Prophets before me is 'La ilaha illa Allah wahdahu la sharika lahu' (there is no God but Allah the one & only Who has no associates)'. [Malik].

وعن طلحة بن عبيد الله بن كريز أن رسول الله صلى الله عليه وسلم قال: "أفضل الدعاء دعاء يوم عرفة وأفضل ما قلت أنا والنبيون من قبلي لا إله إلا الله وحده لا شريك له"؛ رواه الأمام مالك.

The Virtues & Merits of Recitation of 'La Ilaha Illa Allah' and Encouragement to Perseverance Thereon

Abu Hurayrah (R.A.A.) said that the Prophet صلى الله عليه وسلم said, "increase recitation of the testimony: 'La ilaha illa Allah' (no God but Allah) before it is intervened between you and it (the witness)'. [Abu Ya'la, with authentic narrators].

عن أبى هريرة قال: قال رسول الله صلى الله عليه وسلم "أكثروا من شهادة أن لا اله إلا الله قبل أن يحال بينكم وبينها" رواه أبو يعلى ورجاله رجال الصحيح.

Ya'la ibn Shaddad said that my father Shaddad ibn Aus told me, and Ubada ibn El-Samit was present confirming his words, that: We were sitting with the Prophet صلى الله عليه وسلم when he asked, "Is there a foreigner amongst you?" He Meant the People of the Book. We said: No. So he ordered the door closed and said, "Raise your hands and say 'la ilaha illa Allah' (no God but Allah). So, we raised our hands for an hour. He then put down his hands and said, "El-Hamdu Lillah (Praise be to Allah); O Allah! You have sent me with this word, commanded me with it, and promised me Paradise for it; You never keep back Your Promise". Then he said, "Have the glad tiding; Allah has forgiven you". [El-Hakim, Ahmed, Tabarani, and Ibn Habban].

وعن يعلى بن شداد قال حدثني أبي شداد بن أوس وعبادة بن الصامت حاضر يصدقه قال إنا لعند رسول الله صلى الله عليه وسلم إذ قال: "هل فيكم غريب يعني أهل الكتاب قلنا لا يا رسول الله فأمر بغلق الباب فقال ارفعوا أيديكم فقولوا لا إله إلا الله فرفعنا أيدينا ساعة ثم وضع رسول الله صلى الله عليه وسلم يده ثم قال الحمد لله اللهم إنك بعثتني بهذه الكلمة وأمرتني بها ووعدتني عليها الجنة إنك لا تخلف الميعاد ثم قال أبشروا فإن الله قد غفر لكم" رواه الحاكم وأحمد والطبراني وابن حبان.

Abu Saeed El-Khudari (R.A.A.) narrated that the Prophet صلى الله عليه وسلم said, "Moosa (Moses), peace be upon him, said: O Lord! Teach me something that I remember You with, and pray to (call) You with. He (the Lord) said: O Moosa! Say 'La ilaha illa Allah' (no God but Allah). Moosa said, O Lord! All Your servants say that. He (the Lord) said: Say La ilaha illa Allah. Moosa said: There is no God but You my Lord, but I want something You favor me with. He (the Lord) said: O Moosa! If the seven heavens and their inhabitants, except Me, and the seven earths are (put) on one hand (of the scale), and La ilaha illa Allah is (put) on the other hand, La ilaha illa Allah will outweigh them all". [Nisa'i, Ibn Habban, and El-Hakim who said: of authentic chain].

وعن أبي سعيد الخدري رضي الله عنه عن رسول الله صلى الله عليه وسلم قال: "قال موسى عليه السلام يا رب علمني شيئا أذكرك به وأدعوك به قال يا موسى قل لا إله إلا الله قال يا رب كل عبادك يقول هذا قال قل لا إله إلا الله قال لا إله إلا أنت يا رب إنما أريد شيئا تخصني به قال يا موسى لو كانت السماوات السبع وعامرهن غيري والأرضين السبع في كفة ولا إله إلا الله في كفة مالت بهن لا إله إلا الله" رواه الحاكم وقال هذا حديث صحيح الإسناد، ورواه النسائي وابن حبان في صحيحه.

Um Hani' bint Abu Talib (R.A.A.) said: I said O Prophet of Allah! I became old and feeble woman. So, guide me to a deed. He said, "Magnify Allah a hundred times, and praise Allah a hundred times, and glorify Allah a hundred times. This is better for you than a hundred accepted camels (in Allah's sake), and better than a hundred horses, saddled & reined, in the cause of Allah, and better than a hundred manumitted slaves (as a devotion to Allah) accepted (by Allah); and, saying 'la ilaha illa Allah' does not leave a sin, and no deed resembles it". [Tabarani].

وعن أم هانئ بنت أبي طالب رضي الله عنها قالت قلت يا نبي الله إني امرأة قد كبرت وضعفت فدلني على عمل, قال: "كبري الله مائة مرة واحمدي الله مائة مرة وسبحي الله مائة مرة فهو خير لك من مائة بدنة متقبلة وخير من مائة فرس مسرج ملجم في سبيل الله وخير من مائة رقبة متقبلة وقول لا إله إلا الله لا يترك ذنبا ولا يشبهها عمل" رواه الحاكم وقال هذا حديث صحيح الإسناد.

Abud-Darda'a narrated that the prophet صلى الله عليه وسلم said, "No servant (of Allah) says 'la ilaha illa Allah' a hundred times, except that Allah resurrects him, in the Day of Resurrection, with a face like a moon in a full moon night. And, no deed is raised, on that day, for anyone better than his, except for someone who says similar to his or more". [Tabarani].

وعن أبي الدرداء عن النبي الله صلى الله عليه وسلم قال: "ما من عبد يقول لا إله إلا الله مائة مرة إلا بعثه الله يوم القيامة ووجهه كالقمر ليلة البدر ولم يرفع لأحد يومئذ عمل أفضل من عمله إلا من قال مثل قوله أو زاد"؛ رواه الطبراني في مسند الشاميين.

Ibn Omer said that the Prophet صلى الله عليه وسلم said, "The people of la ilaha illa Allah feel no desolation in their graves or in their resurrection, and as if I see the people of la ilaha illa Allah dusting off their heads and saying praise be to Allah who took away the grief from us". [Tabarani, Abu Ya'la, and Behaqi].

وعن ابن عمر قال قال رسول الله صلى الله عليه وسلم: "ليس على أهل لا إله إلا الله وحشة في قبورهم ولا منشرهم وكأني أنظر إلى أهل لا إله إلا الله وهم ينفضون التراب عن رؤوسهم ويقولون الحمد لله الذي أذهب عنا الحزن"؛ أخرجه الطبراني وأبو يعلى والبيهقى في الشعب.

Abu Hurayrah (R.A.A.) said that the Prophet صلى الله عليه وسلم said, "Renew your faith. They asked: O Messenger of Allah! How we renew our faith? He said: increase saying 'la ilaha illa Allah' (no God but Allah)". [El-Hakim, and said authentic chain].

وعن أبى هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم "جددوا إيمانكم، قيل: يا رسول الله وكيف نجدد إيماننا؟ قال أكثروا من قول لا اله إلا الله"؛ رواه الحاكم وقال صحيح الإسناد. baca seterusnya...

Recitation of Prayers upon the Prophet صلى الله عليه وسلم

Allah, the Exalted, said, "Lo! Allah and His angels send their Salat (prayers) on the Prophet, O ye who believe! Send your Salat on him, and salute him with a worthy salutation." [Ahzab, verse 56].

قال الله تعالى في كتابه العزيز "إن الله وملائكته يصلون على النبي يا أيها الذين آمنوا صلوا عليه وسلموا تسليما" آية 56 الأحزاب.

The Merits & Virtues

Some of the merits & virtues of reciting prayers (Salat) upon the Prophet: Allah's prayers (Salat) upon him who recites prayers upon the Prophet; forgiveness of sins; purification & growth of deeds; and raising of degrees & status.

من فضائل الصلاة على النبي صلى الله عليه وسلم: صلاة الله تعالى وملائكته على من صلى عليه، وتكفير الذنوب، وتزكية الأعمال، ورفع الدرجات:

Abu Talhah El-Ansari said, "One morning the Messenger of Allah صلى الله عليه وسلم was in a cheerful mood and looked happy. They said, 'O Messenger of Allah, this morning you are in a cheerful mood and look happy.' He said, "Indeed, a messenger came to me from my Lord and said, 'whoever among your Ummah recites prayer (Salat) upon you, Allah will record for him ten good deeds, and erase from him ten evil deeds, and will raise for him ten degrees, and will return to him with something similar to it'." [Ahmed, Tirmizi. And the messenger is Gabriel according to Nisa'i and Tabarani].

عن أبى طلحة الأنصاري رضي الله عنه قال: أصبح رسول الله صلى الله عليه وسلم يوما طيب النفس، يرى في وجهه البشر، قالوا يا رسول الله أصبحت اليوم طيب النفس يرى في وجهك البشر قال أجل أتاني آت من ربى عز وجل فقال: من صلى عليك من أمتك صلاة كتب الله له بها عشر حسنات ومحا عنه عشر سيئات ورفع له عشر درجات ورد عليه مثلها" رواه أحمد في مسنده والترمذي. والملك هو جبريل كما في رواية النسائي والطبراني.

In addition, no one recites a prayer upon the Prophet without Allah and his angels send prayers upon the Prophet, as well as sending ten prayers upon him (the reciter).

Abu Hurayrah (R.A.A.) narrated that the Prophet صلى الله عليه وسلم said, "Whoever recites one prayer upon me, Allah sends ten prayers upon him." [Muslim, Abu Da'ood, Nisa'i, Tirmizi, and Ibn Habban]

وعن أبى هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: "من صلى على واحدة صلى الله عليه عشرا" رواه مسلم وأبو داود والنسائي والترمذي وابن حبان.

Anas ibn Malik (R.A.A) narrated that the Prophet صلى الله عليه وسلم said, "Whoever recites one prayer (Salat) upon me, Allah will send ten prayers (Salat) upon him; and will be erased off him ten evil deeds; and will be raised for him ten degrees." [Ahmed, Nisa'i, and Ibn Habban].

وعن أنس بن مالك رضي الله عنه أن النبي قال: "من صلى على صلاة واحدة صلى الله عليه عشر صلوات وحطت عنه عشر خطيئات ورفعت له عشر درجات"، رواه أحمد, والنسائي واللفظ له، وابن حبان في صحيحه.

Abu Baradah ibn Niyar (R.A.A) said that the Prophet صلى الله عليه وسلم said, "Whoever, from my Ummah, recites, sincerely from his heart, a prayer (Salat) upon me, Allah sends ten prayers (Salat) upon him; and raises him, by it, ten degrees; and records for him, by it, ten good deeds; and erases off him ten evil deeds". [Nisa'i, Tabarani, and Bazzar. Ibn Katheer said: Trustworthy narrators].

وعن أبى بردة بن نيار رضي الله عنه قال: قال رسول الله: "من صلى على من أمتي صلاة مخلصا من قلبه صلى الله عليه بها عشر صلوات ورفعه بها عشر درجات وكتب له بها عشر حسنات ومحا عنه بها عشر سيئات" رواه النسائي والطبراني والبزار. قال ابن كثير ورواتهم ثقات.

In addition, recitation of prayers upon the Prophet is a cause of, acceptance of ones supplication by Allah, immunity from hypocrisy, immunity from Fire. Moreover, the reciter will be the most worthy of the Prophet in the hereafter, and will domicile with the martyrs in heaven.

Ali ibn Abu Talib (R.A.A.) said, "Every supplication is veiled (not answered) until prayers are recited upon Mohammed & the family of Mohammed." [Tabarani: discontinued, with trustworthy narrators].

Et-Tirmizi reported that Saeed ibn El-Musayyeb narrated that Omer ibn El-Khattab (R.A.A.) said, "A supplication remains suspended between heaven and earth, and does not ascend any further until you recite prayer (Salat) upon your Prophet".

روى الطبراني في الأوسط موقوفا ورواته ثقات، عن على رضي الله عنه قال: "كل دعاء محجوب حتى يصلى على محمد وآل محمد". ورواه الترمذي عن سعيد بن المسيب عن عمر بن الخطاب بلفظ: "إن الدعاء موقوف بين السماء والأرض لا يصعد منه شئ حتى تصلى على نبيك".

Ibn Mas'ood (R.A.A.) said, 'I was praying while the Prophet, Abu Bakr, and Omer were together. After I finished praying, I sat down and started, my supplication, with praising Allah, then with reciting prayers upon the Prophet, and then I started asking Allah for myself. The Prophet صلى الله عليه وسلم said, "Ask you will be given. Ask you will be given." [Tirmizi, and said good & authentic].

وروى الترمذي عن عبد الله بن مسعود قال كنت أصلي والنبي صلى الله عليه وسلم وأبو بكر وعمر معه فلما جلست بدأت بالثناء على الله ثم الصلاة على النبي صلى الله عليه وسلم ثم دعوت لنفسي فقال النبي صلى الله عليه وسلم "سل تعطه سل تعطه", وقال حسن صحيح.

According to Ibn Masood (R.A.A.), the Prophet said, "The most worthy of me in the hereafter is he who recites prayers upon me the most." [Tirmizi and said: good & unfamiliar; and Ibn Habban in his authentic collection].

وعن ابن مسعود رضي الله أن رسول الله صلى الله عليه وسلم قال: "إن أولى الناس بي يوم القيامة أكثرهم على صلاة". رواه الترمذي وقال: حديث حسن غريب، وابن حبان في صحيحه.

Anas ibn Malik said that The Prophet صلى الله عليه وسلم said, "Whoever recites one prayer upon me, Allah sends ten prayers (Salat) upon him; and whoever recites ten prayers upon me, Allah sends hundred prayers upon him; and whoever recites hundred prayers upon me, Allah writes between his eyes immunity from hypocrisy and immunity from Fire, and domiciles him with the martyrs in the hereafter." [Tabarani].

وروى الطبراني عن أنس بن مالك قال: قال رسول الله صلى الله عليه وسلم: "من صلى على صلاة واحدة صلى الله عليه عشرا، ومن صلى على عشرا صلى الله عليه مائة، ومن صلى على مائة كتب الله بين عينيه براءة من النفاق وبراءة من النار، وأسكنه الله يوم القيامة مع الشهداء".

Exhortation to Indulge in Recitation of Prayers upon The Prophet صلى الله عليه وسلم

Aus ibn Aus (R.A.A.) narrated that the Prophet صلى الله عليه وسلم said, "Friday is one of the best of your days. So, recite plenty of prayers (Salat) upon me, for your prayers will be presented (shown) to me." The Companions asked: O Messenger of Allah, how will our Salat be presented to you, after your body has dispersed into the earth. He صلى الله عليه وسلم said, "Allah has forbidden the earth to consume the bodies of the Prophets". [Abu Daood with authentic chain, Nisa'i, and Ibn Majah. El-Hakim: through Mas'ood El-Ansari (R.A.A), and said: of authentic chain].

وعن أوس بن أوس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: "إن من أفضل أيامكم يوم الجمعة، فأكثروا على من الصلاة فيه، فإن صلاتكم معروضة على". قالوا يا رسول الله، وكيف تعرض صلاتنا عليك وقد أرمت؟ (قال: يقولون بليت) قال: "إن الله حرم على الأرض أجساد الأنبياء". رواه أبو داود بإسناد صحيح. ورواه النسائي وابن ماجة، ورواه الحاكم في المستدرك من حديث أبى مسعود الأنصاري وقال: صحيح الإسناد.

Yunis ibn Khabbab narrated that Mujahid said the Prophet صلى الله عليه وسلم said, "You are presented to me by your names and marks, so excel your prayers (Salat) upon me." [Abdurrazzaq and En-Numairi: incompletely transmitted].

وأخرج عبدالرزاق والنميرى مرسلا عن يونس بن خباب عن مجاهد قال: قال رسول الله صلى الله عليه وسلم إنكم تعرضون على بأسمائكم وسيماكم فأحسنوا الصلاة على.

Asim ibn Abaidullah said: I heard Abdullah ibn Amir ibn Rabi'ah, narrating through his father, saying, 'I heard the Prophet preaching and saying "He who recites a prayer upon me the angels keep invoking prayers upon him as long as he keeps praying upon me, so let a servant of Allah makes as much of that or as little." [Ahmed, and Ibn Majah from Shu'bah].

وأخرج الأمام أحمد عن عاصم بن عبيدالله قال: سمعت عبدالله بن عامر بن ربيعة يحدث عن أبيه قال: سمعت النبي صلى الله عليه وسلم يخطب ويقول: "من صلى على صلاة، لم تزل الملائكة تصلى عليه ما صلى على، فليقل عبد من ذلك أو ليكثر". ورواه ابن ماجة من حديث شعبة.

Et-Tufail ibn Ubayy ibn Ka'ab narrated that his father said: when two third of the night had passed, the Messenger of Allah صلى الله عليه وسلم would get up and say, "O people, remember Allah, remember Allah, the first blast of the Trumpet has come and will be followed with the second blast, death has come with all that it conceives, death has come with all that it conceives." Ubayy said, 'I said, O Messenger of Allah, I recite a lot of prayers (Salat) upon you, how much of my prayers should I make for you? He said. "Whatever you want." I said, 'A quarter?' He said, "Whatever you want, and if you increase it, it will be better for you". I said, 'Half?' He said, "Whatever you want, and if you increase it, it will be better for you." I said, 'two third?' He said, "Whatever you want, and if you increase it, it will be better for you." I said, 'Should I make my whole prayers for you?' He said, "Then, you will be relieved of your distress, and your sins will be forgiven". [Tirmizi, and said: good & authentic].

Imam Ahmed reported it as: "…"Then, Allah will relieve you of what distresses you in this world of yours and in the hereafter."

وروى الترمذي عن الطفيل بن أبي بن كعب عن أبيه قال كان رسول الله صلى الله عليه وسلم إذا ذهب ثلثا الليل قام فقال يا أيها الناس اذكروا الله اذكروا الله جاءت الراجفة تتبعها الرادفة جاء الموت بما فيه جاء الموت بما فيه قال أبي قلت يا رسول الله إني أكثر الصلاة عليك فكم أجعل لك من صلاتي فقال ما شئت قال قلت الربع قال ما شئت فإن زدت فهو خير لك قلت النصف قال ما شئت فإن زدت فهو خير لك قال قلت فالثلثين قال ما شئت فإن زدت فهو خير لك قلت أجعل لك صلاتي كلها قال إذا تكفى همك ويغفر لك ذنبك قال أبو عيسى هذا حديث حسن صحيح. وفى رواية للإمام احمد: قال رجل: يا رسول الله أرأيت إن جعلت صلاتي كلها عليك؟ قال "إذن يكفيك الله ما أهمك من دنياك وآخرتك".

The Author of Et-Tarheeb and Et-Tarqeeb commented that "his (Ubayy's) saying 'I recite a lot of prayers, so how much of my prayers should I make for you?' Means: I do a lot of supplications, so how much should I make of my supplications prayers upon you?" However (I say): perhaps sheikh Abul-Mawahib Es-Shazili was more accurate when he said, "I saw the Prophet صلى الله عليه وسلم, so I asked him: O Messenger of Allah, what is the meaning of the words of Ka'ab ibn Ujrah 'how much of my prayers should I make for you?' The Prophet said, "To recite prayers upon me and present, as a gift, all the reward that you get thereon, to me, not to yourself".

Warning from Neglecting Recitation of Prayers Upon The Prophet صلى الله عليه وسلم

El-Tha'alibi noted, in his Quran Commentary, that recitation of prayers upon the Prophet, in all times, is one of the duties, which are as obligatory as Stressed Sunnahs (supererogation) that no one can afford to neglect, except by those who have no good in them.

El-Hussein ibn Ali through his father (R.A.A.) reported that The Prophet صلى الله عليه وسلم said, "The miser is the one in whose presence I am mentioned, and he does not recite prayer (Salat) upon me". [Ahmed, Nisa'i, Ibn Habban, Hakim, and Tirmizi and said good].

وعن الحسين بن على عن أبيه رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال: "البخيل من ذكرت عنده فلم يصل على". رواه الأمام أحمد والنسائي وابن حبان والحاكم والترمذي وحسنه.

Jabir Ibn Abdullah (R.A.A.) narrated that, the Prophet صلى الله عليه وسلم had ascended the pulpit (platform). When he ascended the first a step, he said Amen. Then ascended the second and said Amen. Then ascended the third and said Amen. They (the Companions) asked: O Messenger of Allah, we heard you repeat Amen three times. He said, "When I ascended the first a step Gabriel came to me and said, 'distressed in misery is he, who attended Ramadan and (the month) passed by and he is not forgiven. So I said Amen. Then he said, 'distressed in misery is a servant who attended his parents, one of them or both, and they do not cause him to be admitted to Paradise. So, I said Amen. Then he said, 'distressed is a servant, in whose presence you are mentioned and he does not recite prayers upon you. So, I said Amen." [Bukhari: he also reported this Hadith through Abu Hurayrah as "Humiliated is a servant…", and through Ka'ab Ibn Ujrah (R.A.A.) as, "Away with a servant…" and, Hakim, who said authentic].

وأخرج البخاري في الأدب عن جابر بن عبدالله رضي الله عنه أن النبي صلى الله عليه وسلم رقى المنبر، فلما رقى الدرجة الأولى قال آمين ثم رقى الثانية فقال: آمين ثم رقى الثالثة فقال: آمين. قالوا: يا رسول الله سمعناك تقول آمين ثلاث مرات قال: لما رقيت الدرجة الأولى جاءني جبريل فقال شقي عبد أدرك رمضان فانسلخ منه ولم يغفر له، فقلت آمين. ثم قال: شقي عبد أدرك والديه أو أحدهما فلم يدخلاه الجنة، قلت آمين. ثم قال: شقي عبد ذكرت عنده ولم يصل عليك، فقلت آمين. وفى رواية البخاري عن أبى هريرة بلفظ "رغم أنف عبد..الحديث"، وعن كعب بن عجرة رضي الله عنه بلفظ "بعد.." وقال الحاكم صحيح الإسناد.

Abu Hurayrah (R.A.A.) said that the Prophet صلى الله عليه وسلم said, "Humiliated is he, in whose presence I am mentioned and he does not recite prayers (Salat) upon me; and humiliated is he, who sees the month of Ramadan come and go, and he is not forgiven; and, humiliated is he, whose parents live to old age, with him, and they do not cause him to be granted admittance to Paradise." [Tirmizi and said: good unfamiliar]. It has also been reported through Jabir and Anas (R.A.A.).

وعن أبى هريرة قال: قال رسول الله صلى الله عليه وسلم: "رغم أنف رجل ذكرت عنده فلم يصل على، ورغم أنف رجل دخل عليه شهر رمضان ثم انسلخ قبل أن يغفر له، ورغم أنف رجل أدرك عنده أبواه الكبر فلم يدخلاه الجنة" رواه الترمذي وقال حديث حسن غريب. وروى عن جابر وأنس رضي الله عنهما.

Jubarah ibn El-Mughlis, through his chain, narrated that Ibn Abbas said: the Prophet صلى الله عليه وسلم said, "He who forgets reciting prayers upon me, misses the path to Paradise." [Ibn Majah. And Ismail El-Qadi reported it, incompletely transmitted, from various sources, through to Abu Ja'afar Mohammed Ibn Ali El-Baqir, through his chain to his grandfather Hussein ibn Ali (R.A.A.). Also reported by Baihaqi through Abu Hurayrah].

El-Tabarani reported it, incompletely transmitted, through the narration of Mohammed Ibn El-Hanafiah as: "In whose presence I am mentioned and he misses reciting Prayers upon me, misses the path to Paradise".

وروى ابن ماجة عن جبارة بن المغلس، بسنده عن ابن عباس قال: قال رسول الله صلى الله عليه وسلم: "من نسى الصلاة على أخطأ (خطئ) طريق الجنة". ورواه إسماعيل القاضي مرسلا من غير وجه عن أبى جعفر محمد بن على الباقر بسنده عن جده حسين بن على قال: قال رسول الله صلى الله عليه وسلم "من نسى الصلاة على أخطأ طريق الجنة". ورواه أيضا البيهقى في الشعب عن أبى هريرة رضي الله عنه، والطبراني مرسلا عن محمد ابن الحنفية بلفظ "من ذكرت عنده فخطئ الصلاة على خطئ طريق الجنة".

Abu Hurayrah (R.A.A.) narrated that the Prophet صلى الله عليه وسلم said, "No people gather in an assembly, in which they do not remember Allah the Exalted, nor recite prayers upon their Prophet, without being afflicted with remorse. If Allah Wills, He punishes them, and if He Wills, he forgives them."

وأخرج الترمذي، وحسنه، عن أبى هريرة عن النبى صلى الله عليه وسلم قال: "ما جلس قوم مجلسا لم يذكروا الله فيه، ولم يصلوا على نبيهم إلا كان عليهم ترة، فإن شاء عذبهم وإن شاء غفر لهم".

The renowned scholar Ibn Hajar wrote, in his book Ez-Zawjir An Iqtraf El-Kaba'ir (Deterrents from Committing Grave Sins) 'Grave sin No. 60: neglecting recitation of prayers upon the Prophet on hearing his name mentioned.'

The above quoted Hadith Traditions clearly call those who neglect reciting prayers upon the Prophet as misers and promise them humiliation, misery, distress and wretchedness.

Ways of Making Prayers upon The Prophet صلى الله عليه وسلم

Abu Mas'ood Uqba ibn Amr El-Ansari El-Badri (R.A.A) said: the Prophet came to us while we were in the assembly of Sa'ad ibn Ubadah (R.A.A.). So, Bashir ibn Sa'ad (R.A.A) asked him (the Prophet): Allah ordered us to make prayers upon you, how should we pray upon you? The Prophet paused until we wished we hadn't asked him, then he (the Prophet) said, "Say, O Allah send Your prayers upon Mohammed, and upon the family of (adherents of, people of) Mohammed, as you have sent Your prayers upon the family of (people of) Ibrahim, and bless Mohammed and the family of (adherents of, people of) Mohammed as you have blessed the family of (people of) Ibrahim; in the worlds, You are indeed Praiseworthy & Glorious." [Muslim, Malik, Ahmed, Abu Da'ood, Tirmizi, Nisa'i, Ibn Habban, and Behaqi thereabout].

اخرج مسلم في صحيحه عن أبى مسعود عقبة بن عمرو الأنصاري البدرى رضي الله عنه قال: أتانا رسول الله صلى الله عليه وسلم ونحن في مجلس سعد بن عبادة رضي الله عنه فقال له بشير بن سعد رضي الله عنه أمرنا الله أن نصلى عليك يا سول الله فكيف نصلى عليك؟ فسكت رسول الله صلى الله عليه وسلم حتى تمنينا انه لم يسأله ثم قال رسول الله صلى الله عليه وسلم: "قولوا اللهم صل على محمد وعلى آل محمد كما صليت على آل إبراهيم وبارك على محمد وعلى آل محمد كما باركت على آل إبراهيم في العالمين إنك حميد مجيد والسلام كما قد علمتم" وأخرجه أيضا مالك وأحمد وأبو داود والترمذي والنسائي وابن حبان والبيهقى بنحوه.

Allah rewards, for recitation of prayers upon the Prophet that is expressed in any reasonable form. It has been written in the Alousi Commentary of Quran "it has been narrated through numerous Companions of the Prophet, and their successors, that the words and texts of Prayers upon the Prophet are not restricted to the transmitted versions. Anyone who is endowed with good diction, and used his talents to express eloquently, articulately, and unequivocally, the high honor, nobility, and greatness of the Prophet, in a prayer upon him, can certainly do that.

To this conclusion, they have quoted that Ibn Mas'ood said, "If you recite prayers upon the Prophet then make it good, as you do not know, perhaps that would be shown to him. They say, then teach us. He said: say, O Allah send Your prayers (Salat), Your mercy, and Your blessings upon the Master of the Messengers, the imam of the pious, and the seal of the Prophets, Mohammed, Your servant and Messenger: the imam of the good, the leader of the good and the Messenger of mercy. O Allah, resurrect him in the Praised Status that the ancients and the moderns (the first and the last) would wish if they had it. O Allah, send Your prayers upon Mohammed and upon the family of (adherents of) Mohammed, as You have sent Your prayers upon Ibrahim and upon the family of (people of) Ibrahim, You are indeed Praiseworthy and Glorious. O Allah, bless Mohammed and the family of (adherents of) Mohammed as you have blessed Ibrahim and the family of (people of) Ibrahim; You are indeed Praiseworthy and Glorious; and the greeting is as you have known". [Ibn Majah, with good chain; Abdurrazzaq, Abd Ibn Hammed, and Ibn Mardawaih].

أخرج عبدالرزاق، وعبد بن حميد، وابن مردويه، وابن ماجة موقوفا بإسناد حسن، عن ابن مسعود رضي الله عنه قال: "إذا صليتم على رسول الله صلى الله عليه وسلم فأحسنوا الصلاة عليه فإنكم لا تدرون لعل ذلك يعرض عليه، قالوا: فعلمنا؟ قال: قولوا اللهم اجعل صلواتك ورحمتك وبركاتك على سيد المرسلين وإمام المتقين وخاتم النبيين محمد عبدك ورسولك إمام الخير وقائد الخير ورسول الرحمة اللهم ابعثه مقاما محمودا يغبطه به الأولون والآخرون اللهم صل على محمد وعلى آل محمد كما صليت على إبراهيم وآل إبراهيم إنك حميد مجيد، اللهم بارك على محمد وعلى آل محمد كما باركت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد".

Ibn Kathir wrote, in his commentary of Quran, the following Hadith, through the narration of Saeed ibn Mansour, and Yazeed ibn Haroun, and Zaid ibn El-habbab. The three of them narrated it through Nooh ibn Qais, who said that Salamah El-Kindi reported to me that Ali ibn Abu Talib (R.A.A.) used to teach the people this supplication, "O Allah, the Leveler of the leveled (earths), the Creator of the elevated (heavens, skies), and the Disposer of hearts to their natural disposition: the blessed and the wretched, send Your divinely majestic prayers, Your augmenting blessings, and the virtues of Your bounties, upon your servant and Messenger, Mohammed: the opener of what had been closed and the seal of what had gone before; the manifestor of the truth by the truth; and the refuter and destroyer of the surges of falsehood. As he has sturdily undertaken your Commands for Your obedience, prepared for Your pleasure without recoiling or weakening in determination; retainful of Your revelation, preserving Your covenant, resolved in fulfilling Your Commands, until he stroke light (knowledge) for a seeker. The bounties of Allah join the believers with His means. Through him, the hearts are guided after indulgence in seditions (allurements) and sins. He established the elucidating banners, the prominent tenets, and the evident ordinances of Islam. Verily, he is Your reliable trustworthy; the custodian of your Preserved Knowledge; Your witness in the day of judgment; Your Missionary of Grace; and Your Messenger of the Truth for mercy. O Allah, make him room generously in your Aden; and reward him with multitudes of Your good favors: wholesome not embittering, from the gains of Your untied rewards and graceful bestowal. O Allah, make his structures overcome the structures of others, and honor his abode with you and dwelling; and complete, to him, his light and reward him, from the time You raise him, by making him of acceptable testimony, of approved word, of decisive plan, of fair reasoning, and of compelling argument and proof."

This is well known from the words of Ali ibn Abu Talib. It has been commented upon by Abul-Hussein Ahmed ibn Faris El-Luqhawi. Ibn Qutaiba, also, commented upon it in 'The Obscure (Unfamiliar) Hadith': Salamah El-Kindi's narration through Ali ibn Abu Talib (R.A.A.) is discontinued, and the rest of the narrators are authentic. [Tabarani, and Ibn Abu Shaiba].

وروى ابن كثير, في تفسيره موقوفا, من طريق سعيد بن منصور ويزيد بن هرون وزيد بن الحباب، ثلاثتهم عن نوح بن قيس: حدثنا سلامة الكندي أن عليا رضي الله عنه كان يعلم الناس هذا الدعاء: "اللهم داحى المدحوات، وبارئ المسموكات، وجبار القلوب على فطرتها: شقيها وسعيدها، اجعل شرائف صلواتك، ونوامى بركاتك، وفضائل آلائك، على محمد عبدك ورسولك الفاتح لما أغلق، والخاتم لما سبق، والمعلن الحق بالحق، والدامغ لجيشات الأباطيل، كما حمل فاضطلع بأمرك لطاعتك، مستوفزا في مرضاتك غير نكل قدم، ولا واهن عزم، واعيا لوحيك، حافظا لعهدك، ماضيا على نفاذ أمرك حتى أورى قبسا لقابس، آلاء الله تصل بأهله أسبابه، به هديت القلوب بعد خوضات الفتن والإثم، وأقام موضحات الأعلام، ونائرات الأحكام، ومنيرات الإسلام، فهو أمينك المأمون، وخازن علمك المخزون، وشهيدك يوم الدين، وبعيثك نعمة، ورسولك بالحق رحمة، اللهم أفسح له في عدنك، واجزه مضاعفات الخير من فضلك، مهنآت غير مكدرات، من فوز ثوابك المحلول وجزيل عطائك المجمول، اللهم أعل على بناء البانين بنيانه، وأكرم مثواه لديك ونزله، واتمم له نوره واجزه من ابتعاثك له مقبول الشهادة، مرضى المقالة ذا منطق عدل، وخطة فصل، وحجة وبرهان عظيم". هذا مشهور من كلام على رضي الله عنه وقد تكلم عليه ابن قتيبة في مشكل الحديث، وكذا أبو الحسين أحمد بن فارس اللغوي؛ ورواه الطبراني وابن أبى شيبة في مصنفه.

The versions of prayers upon the Prophet differ in characteristics and merits. And, the real prayer upon the Prophet صلى الله عليه وسلم is Allah, the Exalted; we can only ask Allah, the Exalted, to send his prayers upon his Prophet, due to our inability to comprehend the essence of the prayers upon him صلى الله عليه وسلم, or to realize his superior status and excellence before Allah. Abul-Yaman ibn Asakir quoted, and favored, the following comment of some renowned scholars: When Allah, the Exalted, commanded us to recite prayers upon his Prophet صلى الله عليه وسلم, we could not understand the virtues and merits of these prayers, and could not realize the divine intent in that. Therefore, we submit to Allah, the Most-High & Exalted, by saying, O Allah, You send Your prayers upon Your Messenger, because You know better of what is worthy of him, and of what You have intended for him, صلى الله عليه وسلم.

Thus, recitation of prayers upon the Prophet is one of the best and most blessed and virtuous deeds that promotes nearer to Allah, in this world and in the hereafter, and the most advantageous in the attainment of what is good.

Sidi El-Arabi ibn Es-Sa'ih said that the virtues and merits of reciting prayers upon the Prophet is inestimable, and can not be attained or comprehended, except through the divine assignment that is called for by the expanse of his sublime prestige. If not, then how would such a base and humble servant (like us) be prayed upon by his Lord, Almighty, and His Angels, without the expanse of the sublime prestige of the Prophet صلى الله عليه وسلم. baca seterusnya...

Merits of Seeking Forgiveness (Istighfar)

Allah the Exalted Said: "And those who, when they have committed an indecency or wronged themselves, remember Allah and ask forgiveness for their sins – and none can forgive sins but Allah – and do not persist in what (wrong) they have done, while they know" (Surah 3 verse 135). Asma'a bint El-Hakam El-Fazari said: I heard Ali (RAA) saying "I was the sort of man who would benefit as much as Allah Wills from hearing a Hadith from the Messenger of Allah. If one of his Companions told me a Hadith, I would ask him to swear to its authenticity. I would trust him once he sworn. Abu Bakr once told me, and Abu Bakr has said the truth, that he had heard the Messenger of Allah said: "No man commits a sin, and makes ablution, prays, then asks Allah for forgiveness, but Allah forgives him". Then he recited the verse: (And those who, when they have committed an indecency or wronged themselves, remember Allah and ask forgiveness for their sins …). [Ahmed and the four, and Ibn Habban who said it is sound].

قال الله تعالى "والذين إذا فعلوا فاحشة أو ظلموا أنفسهم ذكروا الله فاستغفروا لذنوبهم ومن يغفر الذنوب إلا الله ولم يصروا على ما فعلوا وهم يعلمون" آية 135 آل عمران. عن أسماء بنت الحكم الفزاري قال سمعت عليا يقول إني كنت رجلا إذا سمعت من رسول الله صلى الله عليه وسلم حديثا نفعني الله منه بما شاء أن ينفعني به وإذا حدثني رجل من أصحابه استحلفته فإذا حلف لي صدقته وإنه حدثني أبو بكر وصدق أبو بكر قال سمعت رسول الله صلى الله عليه وسلم يقول: "ما من رجل يذنب ذنبا ثم يقوم فيتطهر ثم يصلي ثم يستغفر الله إلا غفر الله له ثم قرأ هذه الآية (والذين إذا فعلوا فاحشة أو ظلموا أنفسهم ذكروا الله فاستغفروا لذنوبهم ومن يغفر الذنوب إلا الله ولم يصروا على ما فعلوا وهم يعلمون). أخرجه أحمد والأربعة وصححه ابن حبان.

Allah the Exalted said: "Say: Shall I inform you of things better than those? For Al-Muttaqun (the pious) there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and purified wives. And Allah will be pleased with them. And Allah is All-Seer of (His) servants. Those who say: Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the fire." (They are) those who are patient, those who are true (in faith, words, and deeds), and obedient with sincere devotion in worship to Allah. Those who spend (give Zakat and alms in the Way of Allah), and those who pray and beg Allah's Pardon in the last ours of the night"; Al Imran, verses 15-17.

وقال تعالى: "للذين اتقوا عند ربهم جنات تجرى من تحتها الأنهار خالدين فيها وأزواج مطهرة ورضوان من الله والله بصير بالعباد، الذين يقولون ربنا آمنا فاغفر لنا ذنوبنا وقنا عذاب النار، الصابرين والصادقين والقانتين والمنفقين والمستغفرين بالأسحار" آية 15-17 آل عمران.

Abu Hurayrah narrated that the Prophet صلى الله عليه وسلم said that our Lord comes down every night to the lowest heaven when only the last third of the night remains. Allah then says: "Is there anyone calling Me that I may respond; is there anyone making requests that I may grant him; is there anyone seeking forgiveness that I may forgive him?" [Muslim]

عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال: " ينزل ربنا تبارك وتعالى كل ليلة إلى السماء الدنيا حين يبقى ثلث الليل الآخر فيقول من يدعوني فأستجيب له ومن يسألني فأعطيه ومن يستغفرني فأغفر له" رواه مسلم.

Abdullah ibn Abbas (RAA) said: the Prophet said: "He who often seeks forgiveness, Allah grants him relief from all troubles, a way out of all distress, and sustenance beyond his expectation." [Nisa'i, Abu Da'ood, Ibn Majah, Baihaqi and El-Hakim, said: authentic]

Allah The Exalted said: "And I have said: seek pardon of your Lord lo! He was ever forgiving. He let loose the sky for you in plenteous rain. And will help you with wealth and sons, and will assign unto you Gardens and will assign unto you rivers." [Noh verses 10-12].

And, Allah The Exalted said: "And vie one with another for forgiveness from your Lord, and for a Paradise as wide as are the heavens and the earth, prepared for those who ward off evil (the righteous)." [Al Imran Verse 133]

وروى النسائي وأبو داود وابن ماجة والبيهقى عن عبدالله بن عباس رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم "من لزم الاستغفار جعل الله له من كل هم فرجا ومن كل ضيق مخرجا ورزقه من حيث لا يحتسب" قال الحاكم: صحيح الإسناد. قال تعالى: "فقلت استغفروا ربكم إنه كان غفارا يرسل السماء عليكم مدرارا ويمددكم بأموال وبنين ويجعل لكم جنات ويجعل لكم أنهارا" آية 11 نوح. وقال تعالى "وسارعوا إلى مغفرة من ربكم وجنة عرضها السموات والأرض أعدت للمتقين" آية 133 آل عمران.

Allah the Exalted said: "But Allah would not punish them while thou wast with them, nor will He punish them while they seek forgiveness."

Fakhr El-Razi said: this verse is an indication of immunity from punishment.

وقال تعالى (وما كان الله ليعذبهم وأنت فيهم وما كان الله معذبهم وهم يستغفرون)، آية 33 الأنفال. وهذه الآية مؤذنة بالأمان من العذاب كما صرح بذلك الفخرالرازى.

Ali ibn Abu Talib (RAA) used to say, "It puzzles that a man should perish when he possesses the means to save himself." He has been asked: what is that? He said "Asking for Allah's forgiveness."

وكان على كرم الله وجهه يقول: العجب ممن يهلك ومعه النجاة، قيل وما هي: قال: الاستغفار. قاله في فيض القدير.

There are many Hadith Traditions and Qur'anic verses about the merits of seeking of forgiveness:

Abu Saeed El-Khudari narrated that the Prophet صلى الله عليه وسلم said: "Iblis (Satan) said to his Lord: By Your Might and Majesty, I shall continue to beguile mankind as long as their souls dwell in them. So the Lord said to him: By My Might and Majesty, I shall continue to forgive them as long as they ask for My forgiveness." [Ahmed, Abu Ya'la, and El-Hakim and said: authentic]

ففي حديث أبى سعيد الخدري رضي الله عنه أن رسول الله قال: "إن الشيطان قال: وعزتك يا رب لا أبرح أغوي عبادك ما دامت أرواحهم في أجسادهم, فقال الرب تبارك وتعالى: وعزتي وجلالي لا أزال أغفر لهم ما استغفروني"، أخرجه أحمد وأبو يعلى والحاكم وقال صحيح الإسناد.

Anas ibn Malik said: I heard the Prophet صلى الله عليه وسلم saying that "Allah the Exalted said: O son of Adam, as long as you call Me (with trust in My Mercy), I shall forgive you with greatest of ease. O son of Adam, even if your sins extended to the horizons and you sought My forgiveness, I shall forgive you with greatest of ease. O son of Adam, if you come to Me with an earthful of sins, without associating anything with Me, I shall come to you with an earthful of forgiveness!" [Tirmidhi]

وعن أنس بن مالك رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: قال الله تعالى: "يا ابن آدم إنك ما دعوتني ورجوتني غفرت لك على ما كان فيك ولا أبالى، يا ابن آدم لو بلغت ذنوبك عنان السماء ثم استغفرتني غفرت لك ولا أبالى, يا ابن آدم إنك لو أتيتني بقراب الأرض خطايا ثم لقيتني لا تشرك بي شيئا لأتيتك بقرابها مغفرة" رواه الترمذي.

Suwaid ibn Ma'arour narrated that Abu Zarr (R.A.A.) said that the Prophet صلى الله عليه وسلم said: "Allah, the Lord of honor & glory, says: he who does good deed shall be rewarded ten times or I may give more, and he who does an evil deed will be punished for only one sin, or I may forgive; and he who comes to Me by a hand's breadth I shall approach him an arm's length, and he who advances towards Me by an arm's length I shall approach him two arm's length; and he who comes to Me walking, I shall go to him running; and he who meets Me with an earthful of sins, provided he has not associated anything with Me, I shall meet him with an equal amount of pardon."

وأخرج مسلم في صحيحه من حديث معرور بن سويد عن أبي ذر قال قال رسول الله صلى الله عليه وسلم: "يقول الله عز وجل من جاء بالحسنة فله عشر أمثالها أو أزيد ومن جاء بالسيئة فجزاؤه سيئة مثلها أو أغفر ومن تقرب مني شبرا تقربت منه ذراعا ومن تقرب منى ذراعا تقربت منه باعا ومن أتاني يمشي أتيته هرولة ومن لقيني بقراب الأرض خطيئة لا يشرك بي شيئا لقيته بمثلها مغفرة ".

Anas (R.A.A.) said: we were accompanying the Prophet صلى الله عليه وسلم, in a trip when he said: "Ask Allah for forgiveness", so we did. He said, "Complete it (repeat it) seventy times", so we completed it seventy times. The Prophet صلى الله عليه وسلم, then, said, "No man or woman-servant (of Allah) asks for Allah's forgiveness seventy times every day, except that Allah forgives him of seven hundred sins; and he or she fails if, in a day and night, does more than seven hundred sins." [El-Baghdadi].

وروى البغدادى عن أنس قال كنا مع رسول الله النبي صلى الله عليه وسلم في مسير فقال: "استغفروا فاستغفرنا فقال أتموها سبعين مرة قال فأتممناها سبعين مرة فقال رسول الله النبي صلى الله عليه وسلم ما من عبد ولا امة استغفر في كل يوم سبعين مرة الا غفر الله له سبعمائة ذنب وقد خاب عبد أو امة عمل في اليوم والليلة أكثر من سبعمائة ذنب".

Akhshan El-Sadusi said: I visited Anas who, then, said: I heard the Prophet صلى الله عليه وسلم saying: "By Him in Whose hand is my soul (By Allah), if you had not committed wrong He would have replaced you by another people who would have committed wrong and then would have sought pardon from Allah, so that He would have forgiven them." [Muslim]

وأخرج أحمد من طريق أخشن السدوسى قال: دخلت على أنس فقال: سمعت رسول الله صلى الله عليه وسلم يقول: "والذي نفسي بيده أو قال والذي نفس محمد بيده لو أخطأتم حتى تملأ خطاياكم ما بين السماء والأرض ثم استغفرتم الله عز وجل لغفر لكم والذي نفس محمد بيده أو والذي نفسي بيده لو لم تخطئوا لجاء الله عز وجل بقوم يخطئون ثم يستغفرون الله فيغفر لهم".

Asking of Allah's Forgiveness by the Prophet صلى الله عليه وسلم

Abu Hurayrah (R.A.A.) said: I heard Allah's Messenger صلى الله عليه وسلم saying, "By Allah! I ask Allah for forgiveness and repent to Him more than seventy times a day." [Bukhari].

And, Anas narrated "I do ask Allah for forgiveness seventy times a day." [Ibn Habban, and Ibn Majah].

قال البخاري: حدثنا أبو اليمان أخبرنا شعيب عن الزهري قال: أخبرني أبو سلمة بن عبدالرحمن قال: قال أبو هريرة سمعت رسول الله صلى الله عليه وسلم يقول: "والله إني لأستغفر الله وأتوب إليه في اليوم أكثر من سبعين مرة". وفى حديث أنس "أنى لأستغفر الله في اليوم سبعين مرة"، رواه ابن حبان وابن ماجة.

Abu Hurayrah (R.A.A) said: the Prophet صلى الله عليه وسلم said: "I do ask Allah for forgiveness and repent to him a hundred times a day". [Haithami said: trustworthy chain].

And Ahmed, Nisa'i and Tabarani reported it as : "…hundred times in every day."

وأخرج ابن ماجة عن أبى هريرة قال: قال رسول الله صلى الله عليه وسلم: "إني لأستغفر الله وأتوب إليه في اليوم مائة مرة". قال الهيثمى حديث أبى هريرة صحيح ورجاله ثقات. وفى رواية أحمد والنسائى والطبرانى بلفظ "...فى كل يوم مائة مرة".

Hudhayfa (R.A.A.) said: I was a man of harsh tongue with my family so I said O Messenger of Allah! I fear that my tongue may lead me to hell. The Prophet replied "How about seeking forgiveness? I do ask Allah for forgiveness a hundred times a day." [Ahmed, El-Hakim, El-Nisa'i, and Ibn Habban]

قال حذيفة "كنت رجلا ذرب اللسان على أهلي قلت يا رسول الله قد خشيت أن يدخلني لساني النار، قال النبي صلى الله عليه وسلم: "فأين أنت من الاستغفار؟ إني لاستغفر الله في اليوم مائة مرة"؛ رواه أحمد والحاكم والنسائى وابن حبان.

Abu Hurayrah narrated that the Prophet صلى الله عليه وسلم gathered the people and said: "O people! Turn to Allah in repentance, for I do repent a hundred times a day." [Muslim, Nisa'i and Ahmed]

وعن أبى هريرة أن رسول الله صلى الله عليه وسلم جمع الناس فقال: "يا أيها الناس توبوا إلى الله فإني أتوب في اليوم مائة مرة"؛ أخرجه مسلم والنسائى وأحمد

El-Aghar El-Muzni, the Companion, said that he heard the Prophet صلى الله عليه وسلم said: "My heart becomes clouded and I do seek forgiveness of Allah one hundred times a day"

وروى مسلم عن الأغر المزني الصحابي رضي الله عنه قال سمعت رسول الله صلى الله عليه وسلم قال: "إنه ليغان على قلبي وإني لأستغفر الله في اليوم مائة مرة".

Ibn Omer (R.A.A.) said we used to count for the Prophet صلى الله عليه وسلم, in one assembly, a hundred times: "O Lord! Forgive me, and pardon me (accept my repentance), verily You are the Most Forgiving, the Most Merciful." [Tirmidhi, and said good chain]

وعن ابن عمر رضي الله تعالى عنهما، قال "كنا لنعد لرسول الله صلى الله عليه وسلم في المجلس الواحد مئة مرة: رب اغفر لي، وتب على، إنك أنت التواب الرحيم" رواه أبو داود وابن ماجة والترمذي وقال حديث حسن صحيح.

Encouragement to indulge in Asking for Allah's Forgiveness

Abdullah ibn Bisr said: I heard the Prophet صلى الله عليه وسلم saying, "Beatitude is for him in whose Record is found a lot of Istighfar (seeking of Allah's forgiveness)". [Nisa'i ,and Ibn Majah. El-Haithami and Nawawi said: authentic chain].

واخرج النسائى وابن ماجة عن عبدالله بن بسر قال: سمعت النبي صلى الله عليه وسلم يقول: "طوبى لمن وجد في صحيفته استغفارا كثيرا" قال الهيثمى إسناده صحيح ورجاله ثقات، وقال الأمام النووي: جيد الإسناد.

In this meaning the Companion El-Zubair ibn El-Awwam narrated that the Prophet صلى الله عليه وسلم said: "He who likes his Register to please him should make a lot of Istighfar." [Tabarani, with trustworthy chain]

وجاء في هذا المعنى حديث الزبير بن العوام أن رسول الله صلى الله عليه وسلم قال: "من أحب أن تسره صحيفته فليكثر فيها من الاستغفار" رواه الطبراني في الأوسط ورجاله ثقات.

Abu Hurayrah (R.A.A.) said: I heard the Prophet صلى الله عليه وسلم saying, "A man committed a sins and then said `O Lord! I have committed a sin, forgive me!' Then his Lord said: `Does My servant know that he has a Lord Who forgives sins and also punishes for it? Lo! I have forgiven My servant.' Then sometime passed and again committed a sin, and said, `O Lord! I have committed another sin, forgive me,' Allah the Exalted said: `Does My servant know that he has a Lord Who forgives sins and also punishes for it? I have forgiven My servant.' Then after some time he committed a sin and said: `O my Lord! I have committed another sin, forgive me for it'! Allah the Exalted said: `Does My servant know that he has a Lord Who forgives sins and punishes for it? I have forgiven My servant three times; let him do what he likes." [El-Bukhari and Muslim]

وعن أبى هريرة قال سمعت النبي صلى الله عليه وسلم قال: "إن عبدا أصاب ذنبا وربما قال أذنب ذنبا فقال رب أذنبت وربما قال أصبت فاغفر لي فقال ربه أعلم عبدي أن له ربا يغفر الذنب ويأخذ به غفرت لعبدي ثم مكث ما شاء الله ثم أصاب ذنبا أو أذنب ذنبا فقال رب أذنبت أو أصبت آخر فاغفره فقال أعلم عبدي أن له ربا يغفر الذنب ويأخذ به غفرت لعبدي ثم مكث ما شاء الله ثم أذنب ذنبا وربما قال أصاب ذنبا قال رب أصبت أو قال أذنبت آخر فاغفره لي فقال أعلم عبدي أن له ربا يغفر الذنب ويأخذ به غفرت لعبدي ثلاثا فليعمل ما شاء" رواه البخاري ومسلم.

Ali ibn Rabi'a (R.A.A) said "I saw Ali ibn Abu Talib (R.A.A.) once, when he was about to ride. When he inserted his foot in the stir-up he said: 'Bismillah' (in the name of Allah), and when he leveled himself on the saddle he said: praise be to Allah, 'Praised be to He Who hath subdued these unto us, and we were not capable of subduing them and Lo! Unto our Lord we are returned'. Then he praised Allah three times, and magnified (Him) three times. Then, he said: 'Glory be Thee! There is no God but You, I have wronged my soul, forgive me'. Then he smiled. We asked, 'O Leader of the believers! Why did you smile?' he replied, 'I have seen Allah's Messenger صلى الله عليه وسلم doing like what I have just done and then smiled, so I asked: 'O Messenger of Allah! Why did you smile?' He said ' Allah, the Exalted & the Most-High, expresses His pleasure with a servant who asks: O my Lord! Forgive me. Allah says 'My servant has known that none forgives sins save Me'". [Abu Da'ood, Nisa'i, Hakim, Ahmed, and Tirmidhi, and said Authentic]

عن علي بن ربيعة قال رأيت عليا رضي الله عنه أتي بدابة فلما وضع رجله في الركاب قال باسم الله فلما استوى عليها قال الحمد لله ( سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون ) ثم حمد الله تعالى ثلاثا وكبر ثلاثا ثم قال سبحانك لا إله إلا أنت قد ظلمت نفسي فاغفر لي ثم ضحك فقلت له مم ضحكت يا أمير المؤمنين فقال رضي الله عنه رأيت رسول الله فعل مثل ما فعلت ثم ضحك فقلت مم ضحكت يا رسول الله فقال "يعجب الرب تبارك وتعالى من عبده إذا قال رب اغفر لي ويقول علم عبدي أنه لا يغفر الذنوب غيري". رواه ابو داود, والنسائي والحاكم وأحمد والترمذي وقال حسن صحيح.

According to A'isha, the Messenger of Allah said "O Allah! Make me one of those who rejoice when they do good deed, and who seek forgiveness when they do bad deed." [Ahmed, Ibn majah, and Abu Ya'la]

وعن حديث عائشة رضي الله عنها عن النبي صل الله عليه وسلم كان يقول: "اللهم اجعلني من الذين إذا أحسنوا استبشروا، وإذا أساءوا استغفروا"، أخرجه أحمد وابن ماجة وأبى يعلى. baca seterusnya...

Merits of Remembrance of Allah (Dhikr)

Allah, the Exalted, said: "Therefore remember Me , I will remember you, and be grateful to Me and never be ungrateful to Me (or reject Me not)". Verse 152 El-Baqarah.

قال الله تعالى "فاذكرونى أذكركم واشكروا لى ولا تكفرون" آية 152, البقرة.

Allah, the Exalted, said: "Those who believed, and whose hearts find rest in the remembrance of Allah, verily, in the remembrance of Allah do hearts find rest". Verse 28 El-Ra'ad.

وقال تعالى "الذين آمنوا وتطمئن قلوبهم بذكر الله ألا بذكر الله تطمئن القلوب" آية 28الرعد.

Allah, the Exalted, said: "Verily, the Muslims [those who submit to Allāh in Islam] men and women, the believers men and women, the men and the women who are obedient [to Allāh], the men and women who are truthful [in their speech and deeds], the men and the women who are patient [in performing all the duties which Allah has ordered and in abstaining from all that Allāh has forbidden], the men and the women who are humble [before their Lord ـ Allah], the men and the women who give Sadaqāt [i.e. Zakāt and alms], the men and the women who observe Saum [fast], the men and the women who guard their chastity [from illegal sexual acts] and the men and the women who remember Allah much, Allah has prepared for them forgiveness and a great reward". Verse 35 El-Ahzab.

وقال تعالى "إن المسلمين والمسلمات والمؤمنين والمؤمنات والقانتين والقانتات والصادقين والصادقات والصابرين والصابرات والخاشعين والخاشعات والمتصدقين والمتصدقات والصائمين والصائمات والحافظين فروجهم والحافظات والذاكرين الله كثيرا والذاكرات أعد الله لهم مغفرة وأجرا عظيما" آية 35 الأحزاب.

Seidah A'isha (R.A.A.) said that The Prophet صلى الله عليه وسلم remembered Allah the Exalted at all times.

عن عائشة رضي الله عنها قالت: كان رسول الله صلى الله عليه وسلم يذكر الله على كل أحيانه. رواه مسلم.

Abdullah ibn Busr (R.A.A.) said that a man came and requested The Prophet صلى الله عليه وسلم: O Messenger of Allah! The Islamic edicts appear to be too much, so tell me something, which I should hold fast. He صلى الله عليه وسلم answered: Let thy tongue remain moist with remembrance of Allah. (Tirmidhi and said: Good; and Hakim, and said: authentic chain).

وعن عبدالله بن بسر قال أتى النبي صلى الله عليه وسلم رجل فقال يا رسول الله إن شرائع الإسلام قد كثرت فأنبإنى بشئ أتشبث به، قال: "لا يزال لسانك رطبا من ذكر الله". رواه الترمذي وقال حديث حسن, والحكم وقال صحيح الإسناد.

Mu'az ibn Jabal (R.A.A.) said that the last words I heard from the Prophet صلى الله عليه وسلم were, when I asked him: which deeds are most favored by Allah, he said: "To die and your tongue is moist with remembrance of Allah." [Tabarani and others], and El-Bazzar reported it, with good chain, as follows: Tell me of the best deeds that are most favored by Allah (bring nearer to Allah)".

وقد أخرج الطبراني وغيره من حديث معاذ بن جبل قال آخر كلام فارقت عليه رسول الله صلى الله عليه وسلم أن قلت له: أي الأعمال أحب إلى الله، قال: "أن تموت ولسانك رطب من ذكر الله" ورواه البزار بإسناد حسن بلفظ "أخبرني بأفضل الأعمال وأقربها إلى الله".

Abu Hurayrahh (R.A.A.) narrated that The Prophet صلى الله عليه وسلم on his way to Makkah, passed by a mountain called Jamadan, so he (the Prophet) said, "Continue walking (marching), this is Jamadan, the Mufarridun have taken lead (over the rest)". The Companions asked: who are the Mufarridun? He (The Prophet) answered, "The men who remember Allah much and the women who remember Allah much". [Muslim].

And, Imam Ahmed reported the Hadith as follows: "… the Companions asked: who are the Mufarridun? He said (the Prophet) those who debilitate (wear-out) in the remembrance of Allah." And, Tirmidhi reported it as follows: "… who are the Mufarridun? He said (the Prophet) those who infatuate with remembrance of Allah; remembrance puts off their burdens, so that they will come light-footed (agile) in the hereafter."

وعن أبى هريرة: كان رسول الله صلى الله عليه وسلم يسير في طريق مكة فمر على جبل يقال له جمدان فقال سيروا هذا جمدان سبق المفردون قالوا وما المفردون يا رسول الله، قال الذاكرون الله كثيرا والذاكرات. رواه مسلم. وفى رواية أحمد"...قالوا وما المفردون؟ قال: الذين يهترون في ذكر الله". وفى رواية الترمذي "...وما المفردون؟ قال المستهترون في ذكر الله، يضع الذكر عنهم أثقالهم فيأتون يوم القيامة خفافا".

Abu Saeed El-Khudari narrated that the Prophet صلى الله عليه وسلم said, "indulge in (do as much of) remembrance of Allah until they say (he is) mad." [Ahmed, Ibn Habban and El-Hakim who said: authentic chain].

وعن أبى سعيد الخدرى عن النبي صلى الله عليه وسلم قال: "أكثروا ذكر الله حتى يقولوا مجنون" رواه أحمد وابن حبان في صحيحه والحاكم وقال صحيحة الإسناد.

All these Hadith Traditions urge for infatuation and indulgence in the remembrance of Allah.

Ma'adh ibn Jabal (R.A.A.) narrated that a man asked the Prophet صلى الله عليه وسلم: which of the mujahideen (strivers) is greater in reward? He said, "Who remembers Allah the most". He, then, asked: which of the fasting ones is greater in reward? He replied, "Who remembers Allah the most". Then he mentioned the prayers, the zakat, the pilgrimage (hajj), and alms (charity); all that and the Prophet replies, "Who remembers Allah the most". So, Abu Bakr El-Siddiq (R.A.A.) said to Omer (R.A.A.): O Aba Hafs, those who remember Allah the most have gone with all that is good. The prophet صلى الله عليه وسلم commented, "Indeed!" [Tabarani, Ibn El-Mubarak, Ibn Abidduniya] Ahmed also reported it, but started with "Which Jihad is of greater reward".

وأخرج الطبراني عن معاذ بن أنس عن رسول الله صلى الله عليه وسلم، أن رجلا سأله فقال أي المجاهدين أعظم أجرا؟ قال: " أكثرهم لله تبارك وتعالى ذكرا"، قال: فأي الصائمين أعظم أجرا؟ قال: "أكثرهم لله ذكرا"، ثم ذكر لنا الصلاة والزكاة والحج والصدقة كل ذلك ورسول الله صلى الله عليه وسلم يقول: "أكثرهم لله-تبارك وتعالى- ذكرا"، فقال ابوبكر الصديق لعمر رضي الله عنهما: يا أبا حفص! ذهب الذاكرون الله بكل خير، فقال رسول الله صلى الله عليه وسلم: "أجل". ورواه أحمد إلا أنه قال "أي الجهاد أعظم أجرا". ورواه ابن المبارك وابن أبى الدنيا من وجوه مرسلة.

Abu Darda'a (R.A.A.) narrated that The Prophet صلى الله عليه وسلم said, "May I tell you what is the best of your deeds, which is the purest in the estimation of your King, the deed which is the highest and noblest among your deeds, and is better for you than spending the gold and silver, and is better for you than encountering your enemies and cut off their necks and they cut off yours (i.e. you meet them in jihad)". The Companions said: O Messenger of Allah do tell us. The Prophet صلى الله عليه وسلم said, "It is the remembrance of Allah, the Most High". (Reported by Tirmidhi and El-Hakim and said: authentic; and by Ahmed with a good chain). And, imam Malik added in his Muwata'a "Ziad ibn Abi Ziad, and Abu Abdurrahman Mu'adh ibn Jabal, both narrated: "no deed is done by the son of Adam more calculated to save him from punishment of Allah than remembrance of Allah".

وعن أبى الدرداء رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: "ألا أنبئكم بخير أعمالكم وأزكاها عند مليككم وأرفعها في درجاتكم وخير لكم من إنفاق الذهب والورق وخير لكم من أن تلقوا عدوكم فتضربوا أعناقهم ويضربوا أعناقكم" قالوا بلى، قال: "ذكر الله تعالى". رواه الترمذي والحاكم وقال إسناده صحيح، ورواه أحمد بإسناد حسن. وزاد فى موطأ مالك قوله" قال زياد بن أبي زياد وقال أبو عبد الرحمن معاذ بن جبل ما عمل بن آدم من عمل أنجى له من عذاب الله من ذكر الله".

Mu`âdh bin Jabal (R.A.A.) narrated that, the Messenger of Allah صلى الله عليه وسلم said, "The son of Adam does nothing more calculated to rescue (save) him from punishment of Allah than remembrance of Allah." They said: "O messenger of Allah is it greater than jihad in the cause of Allah?" He replied: "It is indeed more than jihad in the cause of Allah, except that you strike with your sword until it breaks, then you strike with it until it breaks. He repeated it three times."

وعن معاذ قال قال رسول الله صلى الله عليه وسلم ما عمل بن آدم من عمل أنجى له من النار من ذكر الله عز وجل قالوا يا رسول الله ولا الجهاد في سبيل الله قال ولا الجهاد في سبيل الله إلا أن تضرب بسيفك حتى ينقطع ثم تضرب به حتى ينقطع قالها ثلاثا

Ibn Omer said: I said to Abu Zarr, O Uncle advise me. He said, 'you asked me as I had asked the Messenger of Allah. He replied, "If you perform two rak'ats for the Duha (forenoon) prayer, you will not be recorded amongst the neglectful (heedless); and if you perform four rak'ats, will become amongst the worshippers; and if you perform eight rak'ats, no sin will befall you; and if you perform twelve rak'ats, a home will be built for you in the Paradise. And, there is no day, night, or hour, except that Allah has a grace that He favors with whomever He Wills of His servants. And, He has not favored a servant with something like to inspire him His remembrance"'. [Tabarani, through Abiddarda'a with authentic chain].

وعن ابن عمر قال قلت لأبي ذر يا عماه أوصني قال سألتني كما سألت رسول الله فقال: "إن صليت الضحى ركعتين لم تكتب من الغافلين وإن صليت أربعا كنت من العابدين وإن صليت ستا لم يلحقك ذنب وإن صليت ثمانيا كتبت من القانتين وإن صليت ثنتي عشرة بني لك بيتا في الجنة وما من يوم ولا ليلة ولا ساعة إلا ولله فيها صدقة يمن بهاعلى من يشاء من عباده وما من على عبد بمثل أن يلهمه ذكره" ورواه الطبرانى فى الكبير عن ابى الدرداء ورواته ثقات.

And, Omer ibn El-Khattab said that the Prophet صلى الله عليه وسلم said,"Allah, the Exalted, says: Whoever is so engaged in remembrance of Me as not to ask Me (for anything), I give him what is better than what I give those who ask". [Bukhari]

وعن عمر بن الخطاب قال: قال رسول الله صلى الله عليه وسلم إن الله تعالى يقول: من شغله ذكرى عن مسألتي أعطيته فوق ما أعطى السائلين. قال الحافظ هذا حديث حسن.

Encouragement to Indulgence in Remembrance of Allah, and its Merits

Abû Hurayrah (R.A.A.) narrated that the Prophet صلى الله عليه وسلم said, "Allâh, the Exalted, says: I am as My servant thinks of Me, and I am with him when he remembers Me. If he remembers Me in himself, I remember him in Myself; and if he remembers Me in a company, I remember him in a company better than they; and if he comes one span nearer to Me, I go one cubit nearer to him; and if he comes one cubit nearer to me, I go a distance of two arm-lengths nearer to him; and if he comes to Me walking, I go to him running". [Bukhari, and Ahmed thereabout though Anas with authentic chain].

وأخرج البخاري ومسلم عن أبي هريرة رضي الله عنه قال قال النبي صلى الله عليه وسلم: "يقول الله تعالى أنا عند ظن عبدي بي وأنا معه إذا ذكرني فإن ذكرني في نفسه ذكرته في نفسي وإن ذكرني في ملأ ذكرته في ملأ خير منهم وإن تقرب إلي شبرا تقربت إليه ذراعا وإن تقرب إلي ذراعا تقربت إليه باعا وإن أتاني يمشي أتيته هرولة". وهذا لفظ البخاري, ورواه أحمد بنحوه من طريق أنس ورجاله رجال الصحيح.

In this Hadith, there is permission to perform remembrance of Allah a quiet or in loud voice, and permission to assemble for it.

And, Anas (R.A.A.) narrated that the Prophet صلى الله عليه وسلم said, "Pasture if you pass by the lawns of Paradise. They asked: what are the lawns of Paradise? He said, the circles of remembrance (of Allah)". [Tirmidhi: said good, and Ahmed, Behaqi, and Ibn Shaheen]

وعن أنس: عن النبي صلى الله عليه وسلم "إذا مررتم برياض الجنة فارتعوا، قالوا وما رياض الجنة؟ قال حلق الذكر" رواه الترمذي وحسنه, وأحمد والبيهقى في الشعب وابن شاهين في الذكر.

And, Jabir ibn Abdullah (R.A.A.) said that the Prophet صلى الله عليه وسلم came out to us and said, "O people, Allah has missions of angels that come and stop by the assemblies of remembrance (of Allah) on earth, so pasture in the lawns of Paradise. They asked: and where are the lawns of paradise? He replied: the assemblies of remembrance, so walk, morning and evening, in remembrance of Allah, and remind Him yourselves. Whoever wants to know his status before Allah let him see how is the status of Allah within himself. As, Allah puts up his servant before Him where his servant puts Him within himself". [El-Hakim and said: authentic chain].

قال جابر بن عبد الله رضي الله عنهما خرج علينا النبي صلى الله عليه وسلم فقال: "يا أيها الناس إن لله سرايا من الملائكة تحل وتقف على مجالس الذكر في الأرض فارتعوا في رياض الجنة قالوا وأين رياض الجنة قال مجالس الذكر فاغدوا وروحوا في ذكر الله وذكروه أنفسكم من كان يحب أن يعلم منزلته عند الله فلينظر كيف منزلة الله عنده فإن الله ينزل العبد منه حيث أنزله من نفسه" أخرجه الحاكم وقال: هذا حديث صحيح الإسناد.

And imam Muslim Reported through the chain of Shu'ba, who said I heard Aba Ishaq narrating El-Aghar ibn Muslim saying: I bear witness that Abu Hurayrah and Abu Saeed El-Khudari both born witness that The Prophet صلى الله عليه وسلم said: "No People gather for remembrance of Allah without being surrounded by the angels, covered by mercy, serenity descends upon them, and Allah mentions them among those who are with Him."

وأخرج مسلم من طريق شعبة قال سمعت أبا إسحق يحدث عن الأغر ابن مسلم أنه قال أشهد على أبى هريرة وأبى سعيد الخدرى أنهما شهدا على النبي صلى الله عليه وسلم قال: "لا يقعد قوم يذكرون الله إلا حفتهم الملائكة وغشيتهم الرحمة ونزلت عليهم السكينة وذكرهم الله فيمن عنده.

Abu Hurayrah (R.A.A.) narrated that the Messenger of Allah صلى الله عليه وسلم said, "Allâh has some angels who frequent streets and pathways seeking people who are engaged in the remembrance of Allah. When they find such a group of people remembering Allah, the angels call (out) one another: 'Come to the object of your search'. The Prophet صلى الله عليه وسلم said: The angels flock around these people, enveloping them with their wings stretching to the lowest Heaven. Then their Lord asks of the angels, even though He knows better than they: What are My servants saying? The Prophet صلى الله عليه وسلم said that the angels would say: They glorify You, declare Your Greatness and praise and exalt You! Allah would say: Have they seen Me? Then the angels would say: Truly they have not seen You. Allah would say: What if they had seen Me? The Prophet صلى الله عليه وسلم said that the angels would say: Had they really seen You, they would have worshipped You more fervently, would have praised and exalted You intensely, and would have glorified You even more! Allah would say: What do they want of me? The angels would say: They desire Paradise. Allah would say: Have they seen Paradise? The angels would say: No, my Lord, they have never seen it. Allah would say: What if they had seen it? The Prophet صلى الله عليه وسلم said: The angels would exclaim, 'Had they really seen Paradise, their desire would have been more intense and they would have sought it more earnestly!' Allah would say: What is it they wished to be delivered from? The angels would say: From the Fire. Allah would say: And have they seen it? The angels would say: No, O my Lord, they have not seen it. Allah would say: What if they had seen it? The angels would say: Had they seen it, they would flee from it and fear it more. Allah would say: Bear witness that I have forgiven them. The Prophet صلى الله عليه وسلم said that one of the angels would say: Among those assembled, there is one who is not one of them; he came for some other need. Allah would say: Even so, they are each other's companions and their companions shall not suffer. [Bukhari; and Muslim thereabout]

وأخرج البخاري، ومسلم بنحوه، من حديث أبى هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: إن لله ملائكة يطوفون في الطرق يلتمسون أهل الذكر، فإذا وجدوا قوما يذكرون الله تنادوا: هلموا إلى حاجتكم، قال: فيحفونهم بأجنحتهم إلى السماء الدنيا، قال: فيسألهم ربهم وهو أعلم منهم: ما يقول عبادي؟ قال: يقولون: يسبحونك ويكبرونك ويحمدونك ويمجدونك، قال: فيقول: هل رأوني؟ قال: فيقولون: لا والله ما رأوك، قال: فيقول: وكيف لو رأوني؟، قال: يقولون: لو رأوك كانوا أشد لك عبادة وأشد لك تمجيدا وأكثر لك تسبيحا، قال: يقول: فما يسألوني؟ قال: يسألونك الجنة، قال: يقول: وهل رأوها؟ قال: يقولون: لا والله يا رب ما رأوها!، قال: يقول: فكيف لو أنهم رأوها؟ قال: يقولون: لو أنهم رأوها كانوا أشد عليها حرصا وأشد لها طلبا وأعظم فيها رغبة، قال: فمم يتعوذون؟ قال: يقولون: من النار، قال: يقول: وهل رأوها؟ قال: يقولون: لا والله يا رب ما رأوها، قال: يقول: فكيف لو رأوها؟ قال: يقولون: لو رأوها كانوا أشد منها فرارا وأشد لها مخافة. قال: فيقول: فأشهدكم أنى قد غفرت لهم. قال: يقول ملك من الملائكة: فيهم فلان ليس منهم إنما جاء لحاجة، قال: هم الجلساء لا يشقى بهم جليسهم". هذا الحديث روى من وجوه بألفاظ مختلفة متقاربة.

Omer (R.A.A.) narrated that the Prophet صلى الله عليه وسلم sent an expedition towards Najd that had gained a lot and promptly returned. So, a man, of those who stayed behind, said: we have not seen an expedition of a faster return and better gain than this expedition. The Prophet صلى الله عليه وسلم said, "shall I indicate to you the people who are of a better gain and faster return? They are the people who attend the fajr (dawn) prayer, then sit down remembering Allah (performing dhikr) until sunrise. These are the ones who are of a faster return and better gain". [Tirmidhi].

وعن عمر رضي الله عنه أن النبي صلى الله عليه وسلم بعث بعثا قبل نجد فغنموا غنائم كثيرة وأسرعوا الرجعة، فقال رجل ممن لم يخرج ما رأينا بعثا أسرع رجعة ولا أفضل غنيمة من هذا البعث فقال رسول الله صلى الله عليه وسلم: ألا أدلكم على قوم أفضل غنيمة وأسرع رجعة، قوم شهدوا صلاة الصبح ثم جلسوا يذكرون الله حتى طلعت الشمس فأولئك أسرع رجعة وأفضل غنيمة. رواه الترمذي.

And in this meaning Ibn Abi Shaiba reported in his Musnad:

Ubada ibn El-Samit said: to be amongst people who perform remembrance of Allah after Dawn prayers until sunrise, I like more than being on the mounts of horses performing jihad in the cause of Allah until sunrise. And, to be amongst people who perform remembrance of Allah, after Asr prayers until sunset, I like more than being on the mounts of horses performing jihad in the cause of Allah until sunset.

وفى هذا المعنى جاء في مسند ابن أبى شيبة: قال عبادة بن الصامت: لأن أكون في قوم يذكرون الله من حين يصلون الغداة إلى أن تطلع الشمس أحب إلى من أن أكون على متون الخيل أجاهد في سبيل الله إلى أن تطلع الشمس، ولأن أكون في قوم يذكرون الله من حين يصلون العصر حتى تغرب الشمس أحب إلى من أن أكون على متون الخيل أجاهد في سبيل الله حتى تغرب الشمس.

Um Anass said to the Prophet: Advise me O Messenger of Allah. The Prophet صلى الله عليه وسلم said to her: "Migrate from (desert) sins, as it is the best migration, and preserve the prescribed duties, as it is the best jihad; and do remembrance of Allah as much as you can, as you will not approach Allah by something more liked by Him than abundance in His remembrance". [Tabarani].

وعن أم أنس أنها قالت يا رسول الله أوصني قال: "اهجري المعاصي فإنها أفضل الهجرة وحافظي على الفرائض فإنها أفضل الجهاد وأكثري من ذكر الله فإنك لا تأتي الله بشيء أحب إليه من كثرة ذكره" رواه الطبرانى فى الكبير.

Warning from Neglecting Remembrance of Allah

Abu Musa (R.A.A.) narrated that the Prophet صلى الله عليه وسلم said, "The example of the one who remembers his Lord (compared) to the one who does not remember his Lord, is like that of a living creature to a dead one". [Agreed upon].

عن أبى موسى رضي الله عنه قال: قال النبي صلى الله عليه وسلم مثل الذي يذكر ربه والذي لا يذكر ربه مثل الحي والميت. متفق عليه.

Abu Hurayrah (R.A.A.) narrated that the Prophet صلى الله عليه وسلم said, "He who sits on a seat and does not remember Allah, incurs loss and suffers displeasure of Allah; and he who stands in a posture and does not remember Allah, incurs loss and suffers displeasure of Allah; and he who reposes on his side and does not remember Allah, incurs loss and sustains displeasure of Allah." [Tabarani, Nisa'i, Abu Da'ood, and Ibn Habban].

وعن أبى هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال: "من قعد مقعدا لم يذكر الله فيه كانت عليه من الله ترة ومن قام مقاما لم يذكر الله فيه كان عليه من الله ترة ومن اضطجع مضجعا لم يذكر الله فيه كانت عليه من الله ترة" رواه الطبرانى والنسائى, ورواه أبو داود وابن حبان بنحوه.

Abu Hurayrah (R.A.A.) said that the Prophet صلى الله عليه وسلم said: "No group of people sit in an assembly and disperse without remembrance of Allah, except that they leave it like a dead donkey, and that assembly will be (a source of) sorrow for them in the hereafter." [Ahmed, Abu Da'ood: authentic].

وعن أبى هريرة رضي الله عنه: "ما جلس قوم مجلسا فتفرقوا عن غير ذكر الله الا تفرقوا عن مثل جيفة حمار وكان ذلك المجلس حسرة عليهم يوم القيامة" رواه أحمد؛ قال الشيخ شعيب الأرناؤوط صحيح على شرط مسلم.

So, the Pledge for continuous remembrance of Allah is the habit of the righteous ones; and the fulfillment of vows & pledges is part of Sunnah (the Prophet's teachings and tradition):-

Omer ibn El-Khattab (R.A.A.) said: O Messenger of Allah, I have vowed, during the Period of Ignorance, to retreat, for a night, in the holy mosque. The Prophet صلى الله عليه وسلم said, "Fulfill your vow". [Bukhari and Muslim].

عن عمر بن الخطاب رضي الله عنه أنه قال: يا رسول الله إني نذرت في الجاهلية أن أعتكف ليلة في المسجد الحرام فقال له النبي صلى الله عليه وسلم: " أوف نذرك". رواه البخاري ومسلم. baca seterusnya...