بَابُ ذِكْرِ اللهِ عَزَّ وَجَلَّ وَالتَّقْرِيبِ إِلَيْهِThe Remembrance of Allah (Exalted and Glorified is He) and Drawing Close to Him
وَقَوْلِاللهِ عَزَّ وَجَلَّ: ﴿وَلَذِكْرُ اللهِ أَكْبَرُ﴾(العنكبوت: ٤٥
وَقَوْلِهِ: ﴿أَلَا بِذِكْرِ اللهِ تَطْمَئِنُّ الْقُلُوبُ﴾ (الرعد: ۲۸) وَقَوْلِهِ: فَاذْكُرُونِي أَذْكُرْكُمْ) (البقرة: ١٥٢)
Allah (Exalted and Glorified is He) says:
"And the remembrance of Allah is greater." (Al-Ankabut 29:45)
And His saying:
"Unquestionably, by the remembrance of Allah, hearts are assured." (Ar-Ra'd 13:28)
And His saying:
"So remember Me; I will remember you." (Al-Baqarah 2:152)
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: كَانَ رَسُولُ اللهِ ﷺ يَسِيرُ فِي طَرِيقِ مَكَّةَ، فَمَرَّ عَلَى جَبَلٍ يُقَالُ لَهُ جُمْدَانُ، فَقَالَ: «سِيرُوا هَذَا جُمْدَانُ، سَبَقَ الْمُفَرِّدُوْنَ». قَالُوا: وَمَاالْمُفَرِّدُوْنَ يَا رَسُولَ اللهِ؟ قَالَ: «الذَّاكِرُوْنَ ۱ اللهَ كَثِيرًا وَالذَّاكِرَاتُ. رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) was traveling along the road to Makkah when he passed by a mountain called Jumdan. He said, "Proceed, this is Jumdan. The Mufarridun have gone ahead." They asked, "Who are the Mufarridun, O Messenger of Allah?" He said, "Those men and women who remember Allah abundantly." [Narrated by Muslim]
Notes / الحواشي
1 His statement: "Those who remember Allah abundantly..." Imam Muhammad said in Al-Muwatta: "The remembrance of Allah is good in every state."
۱قوله : الذاكرون الله كثيرا إلخ : قال محمد في موطئه : ذكر الله حسن على كل حال.
وَعَنْ أَبِي مُوسَى (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَثَلُ الَّذِي يَذْكُرُ رَبَّهُ، وَالَّذِي لَا يَذْكُرُ مَثَلُ الْحَيِّ وَالْمَيِّتِ». مُتَّفَقٌ عَلَيْهِ.
Abu Musa (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "The example of one who remembers his Lord and one who does not is like the living and the dead." [Agreed upon]
وَعَنْ مَالِكٍ قَالَ: بَلَغَنِي أَنَّ رَسُولَ اللهِ ﷺ كَانَ يَقُولُ: «ذَاكِرُ اللهِ فِي الْغَافِلِينَ كَالْمُقَاتِلِ خَلْفَ الْفَارِّيْنَ، وَذَاكِرُ اللهِ فِي الْغَافِلِينَ كَغُصْنٍ أَخْضَرَ فِي شَجَرٍ يَابِسٍ». وَفِي رِوَايَةٍ: «مَثَلُ الشَّجَرَةِ الخَضْرَاءِ فِي وَسْطِ الشَّجَرِ وَذَاكِرُ اللهِ فِي الْغَافِلِينَ مَثَلُ مِصْبَاحٍ فِي بَيْتٍ مُظْلِمٍ، وَذَاكِرُ اللهِ فِي الْغَافِلِينَ يُرِيهُ اللهُ مَقْعَدَهُ مِنَ الْجَنَّةِ وَهُوَ حَيُّ، وَذَاكِرُاللهِ فِي الْغَافِلِينَ يُغْفَرُ لَهُ بِعَدَدِ كُلِّ فَصِيحٍ وَأَعْجَمَ. وَالْفَصِيحُ بَنُوْ آدَمَ، وَالْأَعْجَمُ الْبَهَائِمُ. رَوَاهُ رَزِينُ.
Malik reported: It reached me that the Messenger of Allah (ﷺ) used to say"The one who remembers Allah among the heedless is like a fighter behind those who flee. The one who remembers Allah among the heedless is like a fresh green branch amidst dry trees." In another narration: "Like a green tree in the midst of other trees. The one who remembers Allah among the heedless is like a lamp in a dark house. The one who remembers Allah among the heedless, Allah shows him his place in Paradise while he is still alive. The one who remembers Allah among the heedless is forgiven by the number of every eloquent and non-eloquent being, the eloquent being the children of Adam, and the non-eloquent being the animals." [Narrated by Razin]
وَعَنْ أَبِي هُرَيْرَةَ وَأَبِي سَعِيدٍ (رضي الله عنهما) قَالَا : قَالَ رَسُولُ اللهِ ﷺ: «لَا يَقْعُدُ قَوْمُ يَذْكُرُوْنَ اللَّهَ إِلَّا حَفَّتْهُمُ الْمَلَائِكَةُ وَغَشِيَتْهُمْ الرَّحْمَةُ، وَنَزَلَتْ عَلَيْهِمُ السَّكِينَةُ، وَذَكَرَهُمْ اللهُ فِيمَنْ عِنْدَهُ. رَوَاهُ مُسْلِمٌ.
Abu Hurairah and Abu Sa'id (may Allah be pleased with them) reported: The Messenger of Allah (ﷺ) said, "No people sit remembering Allah except that the angels surround them, mercy covers them, tranquility descends upon them, and Allah mentions them to those near Him." [Narrated by Muslim]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : يَقُولُ اللَّهُ تَعَالَى: أَنَا عِنْدَ ظَنَّ عَبْدِي بِي، وَأَنَا مَعَهُ إِذَا ذَكَرَنِي، فَإِنْ ذَكَرَنِي فِي نَفْسِهِ ذَكَرْتُهُ فِي نَفْسِي، وَإِنْ ذَكَرَنِي فِي مَلَإٍ۱ ذَكَرْتُهُ فِي مَلَإٍ خَيْرٍ۲ مِنْهُمْ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said"Allah the Exalted says: 'I am as My servant thinks of Me, and I am with him when he remembers Me. If he remembers Me within himself, I remember him within Myself. If he remembers Me in a gathering, I remember him in a gathering better than his.'" [Agreed upon]
In Rad Al-Muhtar, it is said: "The author of Al-Bazzaziyyah was inconsistent on this matter, sometimes calling it impermissible, sometimes permissible." Al-Fatawa Al-Khayriyyah mentions both dislike and preference: Some hadiths encourage audible remembrance, such as: "If he remembers Me in a gathering, I remember him in a better gathering." (Bukhari & Muslim), while others encourage secrecy. The reconciliation is that it varies based on individuals and circumstances, similar to the reconciliation between hadiths on loud and silent Qur’an recitation.
Notes / الحواشي
1 His statement: "If he remembers Me in a gathering..." Scholars differed on the permissibility of audible remembrance (dhikr). Some prohibited it absolutely, some permitted it absolutely, and others made distinctions, like the author of Al-Fatawa Al-Khayriyyah, who said: "If the loudness is excessive, it is prohibited; otherwise, it is permissible. However, silent remembrance is superior to audible remembrance, but that is another matter." This is the relied-upon position among the verified scholars of our school, though some Hanafi scholars prohibited audible remembrance absolutely. Mawlana Muhammad Abdul Hayy Al-Lakhnawi stated this in Hashiyat Al-Husn.
2 His statement: "I remember him in a gathering better than his..." At-Tibi said: "This refers to the gathering of the noble angels and the spirits of the prophets. It does not prove that angels are superior to humans." Ibn Al-Malik said: "There is disagreement over whether humans are superior to angels or not, some favor one view, others the opposite." Mirqat Al-Mafatih mentions this.
۱ قوله: وإن ذكرني في ملأ إلخ: اختلفوا في جواز الذكر بالجهر، فمنهم من منعه مطلقا، ومنهم من جوزه مطلقا، ومنهم من فصل كصاحب الفتاوى الخيرية»، فقال: إن كان الجهر مُفرِطاً منع عنه وإلا جاز نعم، السر أفضل من الجهر لكنه أمر آخر، وهذا هو المعتمد عند محققي أصحابنا، وإن كان بعض أصحابنا الحنفية قد منعوا الجهر مطلقا. قاله مولانا محمد عبد الحي اللكنوي في حاشية الحصن». وقال في رد المحتار: أقول: اضطرب كلام صاحب «البزازية» في ذلك، فتارة قال: إنه حرام، وتارة قال: إنه جائز . وفي الفتاوى الخيرية من الكراهية والاستحسان: جاء في الحديث ما اقتضى طلب الجهرية نحو : وإن ذكرني في ملأ ذكرته في ملأ خير منهم. رواه الشيخان، وهناك أحاديث اقتضت طلب الإسرار.
والجمع بينهما: بأن ذلك يختلف باختلاف الأشخاص والأحوال، كما جمع بذلك بين أحاديث الجهر والإخفاء بالقراءة، ولا يعارض ذلك حديث خير الذكر الخفي؛ لأنه حيث خيف الرياء أو تأذي المصلين أو النيام، فإن خلا مما ذكر، فقال بعض أهل العلم: إن الجهر أفضل؛ لأنه أكثر عملا ، ولتعدي فائدته إلى السامعين ويوقظ قلب الذاكر، فيجمع عمدًا إلى الفكر ويصرف سمعه إليه، ويطرد النوم ويزيد النشاط، ملخصا. وتمام الكلام هناك فراجعه، وفي «حاشية الحموي» عن الإمام الشعراني: أجمع العلماء سلفا وخلفًا على استحباب ذكر الجماعة في المساجد وغيرها إلا أن يشوش جهرهم على نائم أو مصل أو قارئ.
۲ قوله: ذكرته في ملأ خير منهم قال الطيبي: أي من الملائكة المقربين وأرواح المرسلين، فلا دلالة على كون الملائكة أفضل من البشر، وقال ابن الملك: اختلف هل البشر خير من الملائكة أم لا ؟ رجح كلا مرجحون. قاله في المرقاة». وقال في هامش شرح العقائد النسفية عن المحيط»: والصحيح أن خواص البشر أفضل من جملةالملائكة، وخواص الملائكة أفضل من أوساط البشر، وأوساط البشر أفضل من أوساط الملائكة، وعوام الملائكة أفضل من عوام البشر. وعن الإمام الحلواني: أنه قال: من غلب عقله شهوته فهو خير من الملائكة، ومن غلب شهوته عقله فهو شر من البهيمة.
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : «إِنَّ لِلَّهِ مَلَائِكَةً يَطُوفُوْنَ فِي الطُّرُقِ يَلْتَمِسُونَ أَهْلَ الذِّكْرِ، فَإِذَا وَجَدُوا قَوْمًا۱ يَذْكُرُوْنَ اللهً تَنَادَوْا: هَلُمُوْا إِلَى حَاجَتِكُمْ، قَالَ: فَيَحُفُوْنَهُمْ بِأَجْنِحَتِهِمْ إِلَى السَّمَاءِ الدُّنْيَا، قَالَ: فَيَسْأَلُهُمْ رَبُّهُمْ - وَهُوَ أَعْلَمُ بِهِمْ -: مَا يَقُولُ عِبَادِي؟ قَالَ: يَقُولُونَ: يُسَبِّحُوْنَكَ وَيُكَبِّرُوْنَكَ وَيَحْمَدُوْنَكَ وَيُمَجِّدُوْنَكَ، قَالَ: فَيَقُولُ: هَلْ۲ رَأَوْنِي؟ قَالَ: فَيَقُوْلُوْنَ: لَا ، وَاللهِ مَا رَأَوْكَ.
قَالَ: فَيَقُولُ: كَيْفَ لَوْ رَأَوْنِي؟ قَالَ: يَقُولُونَ: لَوْ رَأَوْكَ كَانُوا أَشَدَّ لَكَ عِبَادَةً وَأَشَدَّ لَكَ تَمْجِيدًا وَأَكْثَرَ لَكَ تَسْبِيحًا،۳ قَالَ: فَيَقُولُ: فَمَا يَسْأَلُونِي؟ قَالُوا: يَسْأَلُونَكَ٤ الْجَنَّةَ، قَالَ: يَقُولُ: وَهَلْ رَأَوْهَا؟٥ قَالَ: يَقُولُونَ: لَا ، وَاللهِ يَا رَبِّ، مَا رَأَوْهَا، قَالَ: يَقُولُ: فَكَيْفَ لَوْ [أَنَّهُمْ رَأَوْهَا؟ قَالَ: يَقُولُوْنَ: لَوْ أَنَّهُمْ رَأَوْهَا كَانُوا أَشَدَّ عَلَيْهَا حِرْصًا وَأَشَدَّ لَهَا طَلَبًا وَأَعْظَمَ فِيهَا رَغْبَةً، قَالَ: فَمِمَّ يَتَعَوَّذُوْنَ؟ قَالَ: يَقُولُونَ: مِنَ النَّارِ.
قَالَ: يَقُولُ: وَهَلْ رَأَوْهَا؟ قَالَ: يَقُولُونَ : لَا ، وَاللهِ يَا رَبِّ، مَا رَأَوْهَا، قَالَ يَقُولُ: فَكَيْفَ لَوْ رَأَوْهَا؟ قَالَ: يَقُولُونَ: لَوْ رَأَوْهَا كَانُوا أَشَدَّ مِنْهَا فِرَارًا وَأَشَدَّ لَهَا مَخَافَةً،٦ قَالَ: فَيَقُولُ: فَأُشْهِدُكُمْ أَنِّي قَدْ غَفَرْتُ لَهُمْ ، قَالَ: يَقُولُ مَلَكُ مِنَ الْمَلَائِكَةِ فِيهِمْ فُلَانٌ لَيْسَ مِنْهُمْ، إِنَّمَا جَاءَ لِحَاجَةٍ، قَالَ: هُمُ الْجُلَسَاءُ لَا يَشْقَى [بِهِمْ جَلِيسُهُمْ.۷ رَوَاهُ الْبُخَارِيُّ.
وَفِي رِوَايَةِ مُسْلِمٍ: «قَالَ: إِنَّ لِلهِ مَلَائِكَةً سَيَّارَةً٨ فُضُلًا يَتَتَبَّعُوْنَ مَجَالِسَ الذِّكْرِ، فَإِذَا وَجَدُوا مَجْلِسًا فِيهِ ذِكْرٌ فَعَدُوا مَعَهُمْ وَحَفَّ بَعْضُهُمْ بَعْضًا بِأَجْنِحَتِهِمْ حَتَّى يَمْلَثُوا مَا بَيْنَهُمْ وَبَيْنَ السَّمَاءِ الدُّنْيَا، فَإِذَا تَفَرَّقُوْا عَرَجُوا وَصَعِدُوا إِلَى السَّمَاءِ، قَالَ: فَيَسْأَلُهُمْ اللهُ عَزَّ وَجَلَّ وَهُوَ أَعْلَمُ [بِهِمْ مِنْ أَيْنَ جِئْتُمْ؟ فَيَقُولُونَ: جِئْنَا مِنْ عِنْدِ عِبَادٍ لَكَ فِي الْأَرْضِ، يُسَبِّحُوْنَكَ وَيُكَبِّرُوْنَكَ وَيُهَلِّلُوْنَكَ وَيَحْمَدُوْنَكَ وَيَسْأَلُونَكَ، قَالَ: وَمَاذَا يَسْأَلُونِي؟ قَالُوا: يَسْأَلُوْنَكَ جَنَّتَكَ، قَالَ: وَهَلْ رَأَوْا جَنَّتِي؟ قَالُوا: لَا أَيْ رَبِّ، قَالَ: فَكَيْفَ لَوْ رَأَوْا جَنَّتِي؟ قَالُوا: وَيَسْتَجِيرُوْنَكَ، قَالَ: وَمِمَّ يَسْتَجِيرُوْنَنِي؟ قَالُوا: مِنْ نَارِكَ [يَا رَبِّ، قَالَ: وَهَلْ رَأَوْا نَارِي؟ قَالُوا: لَا ، قَالَ: فَكَيْفَ لَوْ رَأَوْا نَارِي؟ قَالُوا: يَسْتَغْفِرُوْنَكَ، قَالَ: فَيَقُولُ: قَدْ غَفَرْتُ لَهُمْ، فَأَعْطَيْتُهُمْ مَا سَأَلُوْا، وَأَجَرْتُهُمْ مِمَّا اسْتَجَارُوا. قَالَ: فَيَقُولُونَ: رَبِّ فِيهِمْ فُلَانٌ عَبْدٌ خَطَّاءُ، إِنَّمَا مَرَّ فَجَلَسَ مَعَهُمْ، قَالَ: فَيَقُولُ: وَلَهُ غَفَرْتُ، هُمُ الْقَوْمُ لَا يَشْقَى بِهِمْ٩ جَلِيسُهُمْ.
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said"Allah has angels who roam the roads seeking people engaged in remembrance. When they find a group remembering Allah, they call out, 'Come to what you seek!' They then surround them with their wings up to the lowest heaven. Their Lord, Who knows them better, asks, 'What are My servants saying?' They reply, 'They glorify, magnify, praise, and exalt You.' He says, 'Have they seen Me?' They say, 'No, by Allah, they have not seen You.' He says, 'How would it be if they saw Me?' They say, 'If they saw You, they would worship You more fervently, glorify You more, and praise You more.' He asks, 'What do they ask for?' They say, 'They ask for Paradise.' He says, 'Have they seen it?' They say, 'No, by Allah, O Lord, they have not.' He says, 'How would it be if they saw it?' They say, 'If they saw it, they would desire it more intensely and strive harder for it.' He asks, 'From what do they seek refuge?' They say, 'From the Fire.' He says, 'Have they seen it?' They say, 'No, by Allah, O Lord, they have not.' He says, 'How would it be if they saw it?' They say, 'If they saw it, they would flee from it more desperately and fear it more.' He then says, 'I call you to witness that I have forgiven them.' An angel among them says, 'So-and-so is not truly among them; he only came for a need.' Allah says, 'They are the people of the gathering, none who sits with them is wretched.'" [Narrated by Bukhari]
In Muslim’s version: "Allah has mobile, distinguished angels who seek out gatherings of remembrance. When they find one, they join them and spread their wings over them until they fill the space between them and the lowest heaven. When they disperse, they ascend. Allah, Who knows best, asks, 'From where have you come?' They say, 'We came from servants of Yours on earth who glorify, magnify, declare Your Oneness, praise, and supplicate to You.' He asks, 'What do they ask of Me?' They say, 'They ask for Your Paradise.' He says, 'Have they seen My Paradise?' They say, 'No, O Lord.' He says, 'How would it be if they saw it?' They say, 'They seek Your protection.' He asks, 'From what?' They say, 'From Your Fire, O Lord.' He says, 'Have they seen My Fire?' They say, 'No.' He says, 'How would it be if they saw it?' They say, 'They seek Your forgiveness.' He says, 'I have forgiven them, granted them what they asked, and protected them from what they feared.' They say, 'O Lord, among them is so-and-so, a sinful servant who merely passed by and sat with them.' He says, 'I have forgiven him too. They are a people whose companion is not wretched.'"
Notes / الحواشي
1 His statement: "A group remembering Allah..." indicates the virtue and elevated status of communal remembrance. Mirqat Al-Mafatih mentions this.
2 His statement: "Have they seen Me?" hints that the glorification of humans is superior because it occurs despite barriers, unlike the angels' glorification, which is direct. Mirqat Al-Mafatih.
3 His statement: "They would praise You more" implies that the effort in worship corresponds to knowledge and love. Mirqat Al-Mafatih.
4 His statement: "They ask for Your Paradise" shows that desiring Paradise is not blameworthy, as it is the abode of reward and meeting Allah. What is criticized is worship solely for Paradise or fear of Hell, for Allah deserves worship for His sake. Mirqat Al-Mafatih. 5 His statement: "Have they seen it?" indicates that Paradise is a created, existing, tangible reality. Mirqat Al-Mafatih.
6 His statement: "They would fear it more" demonstrates the profound dialogue resulting from abundant remembrance. This may be the meaning of: "Whoever remembers Me in a gathering, I remember him in a better one." The hadith also highlights the superiority of worship in the unseen realm, just as faith in the unseen is superior to faith in the seen. Mirqat Al-Mafatih.
7 His statement: "None who sits with them is wretched" encourages keeping company with those who remember Allah. Mirqat Al-Mafatih.
8 His statement: "Mobile (angels)" refers to those who frequently travel, from which the Sufi concept of spiritual travel (siyahah) is derived. Mirqat Al-Mafatih.
9 His statement: "Their companion is not wretched" encourages sitting with the righteous to gain their blessings. Mirqat Al-Mafatih.
۱ قوله : قوما يذكرون الله وفيه دلالة على أن للاجتماع على الذكر مزية ومرتبة. كذا في «المرقاة».
۲ قوله: هل رأوني إلخ فيه تنبيه على أن تسبيح بني آدم وتقديسهم أعلى وأشرف؛ لأنه في عالم الغيب مع وجود الموانع، وتقديس الملائكة في عالم الشهادة بلا صارف. قاله في «المرقاة».
۳ قوله : وأكثر لك تسبيحا : فيه إيماء إلى أن تحمل مشقة الخدمة على قدر المعرفة والمحبة. كذا في «المرقاة».
٤ قوله: يسألونك الجنة فيه إشارة إلى أن سؤال الجنة ليس بمذموم، فإنها دار الجزاء واللقاء، وإنما ذم من لا يعبد الله إلا لرجاء الجنة أو لخوف النار، فإن الله تعالى يستحق العبادة لذاته. كذا في «المرقاة».
٥ قوله : هل رأوها فيه إشعار بأن الجنة مخلوقة موجودة حسية. كذا في «المرقاة».
٦ قوله: أشهد لها مخافة: هذا بسط عظيم في السؤال والجواب اقتضاه كثرة ذكر رب الأرباب في جمع أولى الألباب ولعل هذا هو المعنى بقوله : من ذكرني في ملأ ذكرته في ملأ خير منه، وفي الحديث إشعار بأفضلية العبادة في عالم الغيب، كما أن الإيمان بالغيب أفضل من الإيمان بالشهادة. كذا في «المرقاة».
۷قوله : لا يشقى جليسهم وفي الحديث ترغيب في مخالطة أهل الذكر. قاله في «المرقاة».
٨قوله: سيارة: أي كثيرة السير ومنه أخذ سياحة الصوفية. قاله في «المرقاة».
٩ قوله : لا يشقى بهم جليسهم وفي هذا ترغيب العباد في مجالسة الصلحاء لينالوا نصيبا منهم. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ اللَّهَ تَعَالَى يَقُوْلُ: أَنَا مَعَ عَبْدِي إِذَا ذَكَرَنِي وَتَحَرَّكَتْ بِيْ شَفَتَاهُ. رَوَاهُ الْبُخَارِيُّ.
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Allah the Exalted says: 'I am with My servant when he remembers Me and his lips move with My mention.'" [Narrated by Bukhari]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا مَرَرْتُمْ بِرِيَاضِ الْجَنَّةِ فَارْتَعُوا قَالُوا : وَمَا رِيَاضُ الْجَنَّةِ؟ قَالَ: «حِلَقُ الذِّكْرِ». رَوَاهُ التَّرْمِذِيُّ.
Anas (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "When you pass by the meadows of Paradise, graze therein." They asked, "What are the meadows of Paradise?" He said, "The circles of remembrance." [Narrated by Tirmidhi]
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: خَرَجَ مُعَاوِيَةُ عَلَى حَلْقَةٍ فِي الْمَسْجِدِ، فَقَالَ: مَا أَجْلَسَكُمْ؟ قَالُوا: جَلَسْنَا نَذْكُرُ اللهَ قَالَ: اللهِ مَا أَجْلَسَكُمْ إِلَّا ذَاكَ؟ قَالُوا: وَاللهِ مَا أَجْلَسَنَا إِلَّا ذَاكَ. قَالَ: أَمَا إِنِّي لَمْ أَسْتَحْلِفْكُمْ تُهْمَةً لَكُمْ، وَمَا كَانَ أَحَدُ بِمَنْزِلَتِي مِنْ رَسُولِ اللهِ ﷺ أَقَلَّ عَنْهُ حَدِيثًا مِنِّي، وَإِنَّ رَسُولَ اللهِ ﷺ خَرَجَ عَلَى حَلْقَةٍ مِنْ أَصْحَابِهِ، فَقَالَ: «مَا أَجْلَسَكُمْ؟» قَالُوا : جَلَسْنَا نَذْكُرُ اللهَ وَنَحْمَدُهُ عَلَى مَا هَدَانَا لِلْإِسْلَامِ وَمَنَّ بِهِ عَلَيْنَا. قَالَ: «اللهِ مَا أَجْلَسَكُمْ إِلَّا ذَلِكَ؟ قَالُوا: وَاللهِ مَا أَجْلَسَنَا إِلَّا ذَاكَ. قَالَ: أَمَا إِنِّي لَمْ أَسْتَحْلِفْكُمْ تُهْمَةً لَكُمْ، وَلَكِنَّهُ أَتَانِي جِبْرِيلُ، فَأَخْبَرَنِي أَنَّ اللَّهَ عَزَّ وَجَلَّ يُبَاهِي بِكُمُ الْمَلَائِكَةَ». رَوَاهُ مُسْلِمٌ.
Abu Sa'id (may Allah be pleased with him) reported: Mu'awiyah came upon a circle in the mosque and asked, "What has made you sit here?" They said, "We sat to remember Allah." He said, "By Allah, is that the only reason?" They said, "By Allah, it is." He said, "I did not make you swear due to any doubt, but no one was closer to the Messenger of Allah (ﷺ) in rank than me, yet I narrated fewer hadiths than others. The Messenger of Allah (ﷺ) once came upon a circle of his companions and asked, 'What has made you sit here?' They said, 'We sat to remember Allah and praise Him for guiding us to Islam and blessing us.' He asked, 'By Allah, is that the only reason?' They said, 'By Allah, it is.' He said, 'I did not make you swear due to any doubt, but Jibril came to me and informed me that Allah (Exalted and Glorified is He) boasts of you to the angels.'" [Narrated by Muslim]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ قَعَدَ مَقْعَدًا لَمْ يَذْكُرِ اللَّهَ فِيهِ كَانَتْ عَلَيْهِ مِنَ اللهِ تِرَةٌ وَمَنِ اضْطَجَعَ مَضْجَعًا لَا يَذْكُرُ اللَّهَ فِيهِ كَانَتْ عَلَيْهِ مِنَ اللهِ تِرَةٌ. رَوَاهُ أَبُو دَاوُدَ.
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Whoever sits in a gathering without remembering Allah, it will be a source of regret for him from Allah. Whoever lies down without remembering Allah, it will be a source of regret for him from Allah." [Narrated by Abu Dawud]
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : «مَا مِنْ قَوْمٍ يَقُومُوْنَ مِنْ مَجْلِسٍ لَا يَذْكُرُوْنَ اللَّهَ فِيهِ إِلَّا قَامُوا عَنْ مِثْلِ جِيفَةِ حِمَارٍ وَكَانَ لَهُمْ حَسْرَةً». رَوَاهُ أَحْمَدُ وَأَبُوْ دَاوُدَ.
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "No people rise from a gathering in which they did not remember Allah except that they rise as if from a dead donkey, and it will be a regret for them." [Narrated by Ahmad and Abu Dawud]
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَا جَلَسَ قَوْمُ مَجْلِسًا لَمْ يَذْكُرُوا اللَّهَ فِيهِ وَلَمْ يُصَلُّوْا عَلَى نَبِيِّهِمْ إِلَّا كَانَ عَلَيْهِمْ يَرَةٌ ، فَإِنْ شَاءَ عَذَّبَهُمْ، وَإِنْ شَاءَ غَفَرَ لَهُمْ. رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "No people sit in a gathering without remembering Allah or sending blessings upon their Prophet except that it will be a source of regret for them. If Allah wills, He will punish them; if He wills, He will forgive them." [Narrated by Tirmidhi]
وَعَنْ أُمَّ حَبِيْبَةَ(رضي الله عنها) قَالَتْ: قَالَ رَسُولُ اللهِ ﷺ : كُلُّ كَلَامِ ابْنِ آدَمَ عَلَيْهِلَا لَهُ، إِلَّا أَمْرُ بِمَعْرُوفٍ أَوْ نَهْي عَنْ مُنْكَرٍ أَوْ ذِكْرُ اللهِ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه.
Umm Habibah (may Allah be pleased with her) reported: The Messenger of Allah (ﷺ) said, "Every word of the son of Adam is against him except enjoining good, forbidding evil, or the remembrance of Allah." [Narrated by Tirmidhi and Ibn Majah]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُوْلُ اللهِﷺ : لَا تُكْثِرُوا الْكَلَامَ بِغَيْرِ ذِكْرِ اللهِ؛ فَإِنَّ كَثْرَةَ الْكَلَامِ بِغَيْرِ ذِكْرِ اللهِ قَسْوَةٌ لِلْقَلْبِ، وَإِنَّ أَبْعَدَ النَّاسِ مِنَ اللهِ الْقَلْبُ الْقَاسِي». رَوَاهُ التَّرْمِذِيُّ.
Ibn Umar (may Allah be pleased with them) reported: The Messenger of Allah (ﷺ) said, "Do not speak excessively without the remembrance of Allah, for excessive speech without His remembrance hardens the heart. The farthest of people from Allah is the hard-hearted." [Narrated by Tirmidhi]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: قَالَ رَسُولُ اللهِ ﷺ: الْفَضْلُ الذِّكْرِ الْخَفِيُّ الَّذِي لَا يَسْمَعُهُ الْحَفَظَةُ سَبْعُوْنَ ضِعْفًا إِذَا كَانَ يَوْمَ الْقِيَامَةِ وَجَمَعَ اللَّهُ الْخَلَائِقَ لِحِسَابِهِمْ، وَجَاءَتِ الْحَفَظَةُ بِمَا لَفَظُوا وَكَتَبُوْا، قَالَ لَهُمْ: انْظُرُوا هَلْ بَقِيَ لَهُمْ مِنْ شَيْءٍ؟ فَيَقُوْلُوْنَ: مَا تَرَكْنَا شَيْئًا مِمَّا عَلِمْنَاهُ وَحَفِظْنَاهُ إِلَّا وَقَدْ أَحْصَيْنَاهُ وَكَتَبْنَاهُ، فَيَقُوْلُ اللَّهُ: إِنَّ لَكَ عِنْدَيْ حَسَنًا لَا تَعْلَمُهُ وَأَنَا أَجْزِيْكَ بِهِ وَهُوَ الذِّكْرُ الْخَفِيُّ. رَوَاهُ أَبُوْ يَعْلَى، وَذَكَرَهُ السُّيُوطِيُّ فِي الْبُدُوْرِ السَّافِرَةِ فِي أَحْوَالِ الْآخِرَةِ».
Aisha (may Allah be pleased with her) reported: The Messenger of Allah (ﷺ) said"The superior remembrance is the hidden one that the recording angels do not hear, it is seventy times greater. On the Day of Resurrection, when Allah gathers creation for reckoning and the angels present what they recorded, He will ask, 'Is there anything left for them?' They will say, 'We recorded everything we witnessed.' Allah will say, 'You have a reward with Me that you did not know, it is the hidden remembrance.'" [Narrated by Abu Ya'la, mentioned by As-Suyuti in Al-Budur As-Safirah]
وَعَنْ أَبِي ذَرٍّ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : يَقُولُ اللَّهُ تَعَالَى: مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا وَأَزِيدُ، وَمَنْ جَاءَ بِالسَّيِّئَةِ فَجَزَاؤُهُ سَيِّئَةٌ مِثْلُهَا أَوْ أَغْفِرُ، وَمَنْ تَقَرَّبَ مِنِّي شِبْرًا تَقَرَّبْتُ مِنْهُ ذِرَاعًا وَمَنْ تَقَرَّبَ مِنِّي ذِرَاعًا تَقَرَّبْتُ مِنْهُ بَاعًا وَمَنْ أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَةً، وَمَنْ لَقِيَنِي بِقُرَابِ الْأَرْضِ خَطِيئَةً لَا يُشْرِكْ بِي شَيْئًا لَقِيتُهُ بِمِثْلِهَا مَغْفِرَةً. رَوَاهُ مُسْلِمٌ.
Abu Dharr (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Allah the Exalted says: 'Whoever comes with a good deed will have ten times its reward or more. Whoever comes with an evil deed will be recompensed with its like or I will forgive. Whoever draws near to Me by a handspan, I will draw near to him by an arm's length. Whoever draws near to Me by an arm's length, I will draw near to him by a fathom. Whoever comes to Me walking, I will come to him running. And whoever meets Me with sins filling the earth, not associating anything with Me, I will meet him with as much forgiveness.'" [Narrated by Muslim]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ اللَّهَ تَعَالَى قَالَ: مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ،۱ وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَإِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنْ اسْتَعَاذَنِي لَأُعِيدَنَّهُ، وَمَا تَرَدَّدْتُ عَنْ شَيْءٍ - أَنَا فَاعِلُهُ - تَرَدُّدِي عَنْ نَفْسِ الْمُؤْمِنِ يَكْرَهُ الْمَوْتَ، وَأَنَا أَكْرَهُ مَسَاءَتَهُ، وَلَا بُدَّ لَهُ مِنْهُ». رَوَاهُ الْبُخَارِيُّ.
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Allah the Exalted says: 'Whoever shows enmity to a friend of Mine, I declare war upon him. My servant does not draw near to Me with anything more beloved to Me than what I have made obligatory upon him. My servant continues to draw near to Me with supererogatory acts until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks. If he asks Me, I will surely grant him; if he seeks refuge in Me, I will surely protect him. I do not hesitate about anything as I hesitate about taking the soul of a believer - he dislikes death, and I dislike displeasing him, but it is inevitable.'" [Narrated by Bukhari]
Notes / الحواشي
1 His statement: "I declare war upon him" - The scholars said: Among sins, none are met with Allah's warning of war except this (enmity to His friends) and usury, as Allah says: "Then take a notice of war from Allah and His Messenger" (Al-Baqarah 2:279). This indicates the gravity of these two sins, for Allah's declaration of war against a servant suggests his evil end - whoever fights Allah will never succeed. Mirqat al-Mafatih mentions this.
۱ قوله: فقد آذنته بالحرب قال الأئمة: ليس في المعاصي من توعد الله أربابها بأنه محاربه إلا هذا وآكل الربا، قال تعالى: ﴿فَأْذَنُوا بِحَرْبٍ مِنَ اللهِ وَرَسُولِهِ ﴾ (البقرة : ۲۷۹)، وهذا يدلُّ على ما في هاتين الخصلتين من عظم الخطر؛ إذ محاربة الله للعبد تدل على سوء خاتمته؛ لأن من حارب الله لا يفلح أبدا. قاله في «المرقاة».
وَعَنْ حَنْظَلَةَ بْنِ الرَّبِيعِ الْأُسَيِّدِيِّ قَالَ: لَقِيَنِي أَبُو بَكْرٍ (رضي الله عنه) فَقَالَ: كَيْفَ أَنْتَ يَا حَنْظَلَةُ؟ قَالَ: قُلْتُ: نَافَقَ حَنْظَلَةُ. قَالَ: سُبْحَانَ اللهِ، مَا تَقُولُ؟ قَالَ: قُلْتُ: نَكُونُ عِنْدَ رَسُولِ اللهِ ﷺ يُذَكِّرُنَا بِالنَّارِ وَالْجَنَّةِ حَتَّى كَأَنَّا رَأْيُ عَيْنٍ، فَإِذَا خَرَجْنَا مِنْ عِنْدِ رَسُولِ اللهِ ﷺ عَافَسْنَا الْأَزْوَاجَ وَالْأَوْلَادَ وَالضَّيْعَاتِ، فَنَسِينَا كَثِيرًا. قَالَ أَبُو بَكْرٍ: فَوَاللهِ! إِنَّا لَتَلْقَى مِثْلَ هَذَا. فَانْطَلَقْتُ أَنَا وَأَبُو بَكْرٍ حَتَّى دَخَلْنَا عَلَى رَسُولِ اللهِﷺ، قُلْتُ: نَافَقَ حَنْظَلَةُ يَا رَسُولَ اللهِ، فَقَالَ رَسُولُ اللهِ : «وَمَا ذَاكَ ؟ قُلْتُ: يَا رَسُولَ اللهِ، نَكُونُ عِنْدَكَ تُذَكَّرُنَا بِالنَّارِ وَالْجَنَّةِ حَتَّى كَأَنَّا رَأْيُ عَيْنٍ، فَإِذَا خَرَجْنَا مِنْ عِنْدِكَ عَافَسْنَا الْأَزْوَاجَ وَالْأَوْلَادَ وَالضَّيْعَاتِ نَسِينَا كَثِيرًا. فَقَالَ رَسُولُ اللهِﷺ: «وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ تَدُومُوْنَ عَلَى مَا تَكُونُوْنَ عِنْدِي وَفِي الذِّكْرِ لَصَافَحَتْكُمُ الْمَلَائِكَةُ عَلَى فُرُشِكُمْ وَفِي طُرُقِكُمْ، وَلَكِنْ يَا حَنْظَلَةُ سَاعَةً وَسَاعَةً ثَلَاثَ مَرَّاتٍ رَوَاهُ مُسْلِمٌ.
Hanzalah ibn Ar-Rabi' al-Usaydi reported: Abu Bakr (may Allah be pleased with him) met me and asked, "How are you, Hanzalah?" I said, "Hanzalah has become a hypocrite." He exclaimed, "SubhanAllah! What are you saying?" I replied, "When we are with the Messenger of Allah (ﷺ) reminding us of Hell and Paradise, it is as if we see them with our eyes. But when we leave the Messenger of Allah (ﷺ) and attend to our wives, children, and livelihoods, we forget much." Abu Bakr said, "By Allah, we experience the same!" So I went with Abu Bakr until we entered upon the Messenger of Allah (ﷺ). I said, "Hanzalah has become a hypocrite, O Messenger of Allah!" The Messenger of Allah (ﷺ) asked, "How so?" I said, "O Messenger of Allah, when we are with you reminding us of Hell and Paradise, it is as if we see them. But when we leave you and attend to our families and work, we forget much." The Messenger of Allah (ﷺ) said, "By Him in Whose Hand is my soul, if you remained in the state you are in with me and in constant remembrance, the angels would shake hands with you in your beds and on your paths. But, O Hanzalah, there is a time for this and a time for that (he repeated this three times)." [Narrated by Muslim]
وَعَنْ أَبِي الدَّرْدَاءِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَلَا أُنَبِّئُكُمْ بِخَيْرِ أَعْمَالِكُمْ، وَأَزْكَاهَا عِنْدَ مَلِيكِكُمْ، وَأَرْفَعِهَا فِي دَرَجَاتِكُمْ، وَخَيْرٍ لَكُمْ مِنْ إِعْطَاءِ الذَّهَبِ وَالْوَرِقِ، وَخَيْرٍ لَكُمْ مِنْ أَنْ تَلْقَوْا عَدُوَّكُمْ فَتَضْرِبُوا أَعْنَاقَهُمْ وَيَضْرِبُوا أَعْنَاقَكُمْ؟» قَالُوا: بَلَى. قَالَ: «ذِكْرُ اللهِ». رَوَاهُ مَالِكُ وَأَحْمَدُ وَالتَّرْمِذِيُّ وَابْنُ مَاجَهِ، إِلَّا أَنَّ مَالِكًا وَقَفَهُ عَلَى أَبِي الدَّرْدَاءِ.
Abu ad-Darda (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Shall I inform you of the best of your deeds, the purest in the sight of your King, the highest in elevating your ranks, better than giving gold and silver, and better than meeting your enemies and striking their necks while they strike yours?" They said, "Yes!" He said, "Remembrance of Allah." [Narrated by Malik, Ahmad, Tirmidhi, and Ibn Majah, though Malik stopped it at Abu ad-Darda]
وَعَنْ ثَوْبَانَ (رضي الله عنه) قَالَ: لَمَّا نَزَلَتْ: ﴿وَالَّذِينَ يَكْنِزُوْنَ الذَّهَبَ وَالْفِضَّةَ(التوبة : ٣٤ كُنَّا مَعَ النَّبِيِّ ﷺ فِي بَعْضِ أَسْفَارِهِ، فَقَالَ بَعْضُ أَصْحَابِهِ: نَزَلَتْ فِي الذَّهَبِ وَالْفِضَّةِ لَوْ عَلِمْنَا أَيَّ الْمَالِ خَيْرٌ فَنَتَّخِذَهُ، فَقَالَ: «أَفْضَلُهُ لِسَانُ ذَاكِرُ وَقَلْبُ شَاكِرٌ وَزَوْجَةٌ مُؤْمِنَةٌ تُعِيْنُهُ عَلَى إِيْمَانِهِ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَابْنُ مَاجَه.
Thawban (may Allah be pleased with him) reported: When the verse "And those who hoard gold and silver" (At-Tawbah 9:34) was revealed, we were with the Prophet (ﷺ) on a journey. Some companions said, "This was revealed about gold and silver. If only we knew which wealth is better so we could acquire it." The Prophet (ﷺ) said, "The best wealth is a remembering tongue, a grateful heart, and a believing wife who helps him in his faith." [Narrated by Ahmad, Tirmidhi, and Ibn Majah]
وَعَنْ عَبْدِ اللهِ بْنِ بُسْرٍ (رضي الله عنه) قَالَ: جَاءَ أَعْرَابِيُّ إِلَى النَّبِيِّ ﷺ فَقَالَ: أَيُّ النَّاسِ خَيْرٌ؟ فَقَالَ: طُوبَى لِمَنْ طَالَ عُمُرُهُ وَحَسُنَ عَمَلُهُ قَالَ : يَا رَسُوْلَ اللهِ، أَيُّ الْأَعْمَالِ أَفْضَلُ؟ قَالَ: «أَنْ تُفَارِقَ الدُّنْيَا وَلِسَانُكَ رَطْبٌ مِنْ ذِكْرِ اللهِ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه، وَقَالَ التَّرْمِذِيُّ: هَذَا حَدِيْثُ حَسَنٌ غَرِيبٌ.
Abdullah ibn Busr (may Allah be pleased with him) reported: A Bedouin came to the Prophet (ﷺ) and asked, "Who are the best people?" He replied, "Blessed is he whose life is long and deeds are good." The man asked, "O Messenger of Allah, which deeds are best?" He said, "That you depart the world with your tongue moist from the remembrance of Allah." [Narrated by Tirmidhi and Ibn Majah. Tirmidhi said: This is a hasan gharib hadith]
وَعَنْهُ (رضي الله عنه) أَنَّ رَجُلًا قَالَ: يَا رَسُولَ اللهِ، إِنَّ شَرَائِعَ الْإِسْلَامِ قَدْ كَثُرَتْ عَلَيَّ، فَأَخْبِرْنِي بِشَيْءٍ أَتَشَبَّتُ بِهِ، قَالَ: «لَا يَزَالُ لِسَانُكَ رَطْبًا مِنْ ذِكْرِ اللهِ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَهِ، وَقَالَ التَّرْمِذِيُّ: هَذَا حَدِيْثُ حَسَنٌ غَرِيبٌ.
Abdullah ibn Busr (may Allah be pleased with him) reported: A man said, "O Messenger of Allah, the laws of Islam are too many for me. Tell me something to hold onto." He said, "Let your tongue remain moist with the remembrance of Allah." [Narrated by Tirmidhi and Ibn Majah. Tirmidhi said: This is a hasan gharib hadith]
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ سُئِلَ: أَيُّ الْعِبَادِ أَفْضَلُ وَأَرْفَعُ دَرَجَةً عِنْدَ اللهِ يَوْمَ الْقِيَامَةِ؟ قَالَ: «الذَّاكِرُوْنَ اللهَ كَثِيرًا وَالذَّاكِرَاتُ قِيلَ: يَا رَسُوْلَ اللهِ، وَمَنِ الْغَازِي فِي سَبِيلِ اللهِ؟ قَالَ: «لَوْ ضَرَبَ بِسَيْفِهِ فِي الْكُفَّارِ وَالْمُشْرِكِينَ حَتَّى يَنْكَسِرَ وَيَخْتَضِبَ دَمًا فَإِنَّ الذَّاكِرَ أَفْضَلُ مِنْهُ دَرَجَةً». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ.
Abu Sa'id (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) was asked, "Which servants of Allah are the best and highest in rank before Allah on the Day of Resurrection?" He said, "The men and women who remember Allah abundantly." It was asked, "O Messenger of Allah, what about those who fight in Allah's path?" He said, "Even if he strikes the disbelievers and polytheists with his sword until it breaks and is dyed with blood, the one who remembers Allah is superior in rank." [Narrated by Ahmad and Tirmidhi]
وَعَنْ عَبْدِ اللهِ بْنِ عُمَرَ (رضي الله عنهما) عَنِ النَّبِيِّ ﷺ أَنَّهُ كَانَ يَقُولُ: لِكُلِّ شَيْءٍ صَقَالَةٌ، وَصَقَالَةُ الْقُلُوْبِ ذِكْرُ اللهِ، وَمَا مِنْ شَيْءٍ أَنْجَى مِنْ عَذَابِ اللهِ مِنْ ذِكْرِ اللهِ»، قَالُوا: وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ؟ قَالَ: «وَلَا، إِلَّا أَنْ يَضْرِبَ بِسَيْفِهِ حَتَّى يَنْقَطِعَ». رَوَاهُ الْبَيْهَقِيُّ فِي الدَّعَوَاتِ الْكَبِيرِ».
Abdullah ibn Umar (may Allah be pleased with them) reported that the Prophet (ﷺ) used to say: "Everything has a polish, and the polish of hearts is the remembrance of Allah. Nothing saves from Allah's punishment like His remembrance." They asked, "Not even jihad in Allah's path?" He said, "Not even that, unless one strikes with his sword until it breaks." [Narrated by Bayhaqi in Al-Da'awat al-Kabir]
وَعَنْ مُعَاذِ بْنِ جَبَلٍ (رضي الله عنه) قَالَ : مَا عَمِلَ الْعَبْدُ عَمَلًا أَنْجَى لَهُ مِنْ عَذَابِ اللهِ مِنْ ذِكْرِ اللهِ. رَوَاهُ مَالِكُ وَالتَّرْمِذِيُّ وَابْنُ مَاجَه.
Mu'adh ibn Jabal (may Allah be pleased with him) said: "No deed is more saving from Allah's punishment than His remembrance." [Narrated by Malik, Tirmidhi, and Ibn Majah]
وَعَنِ ابْنِ عَبَّاسِ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الشَّيْطَانُ جَاثِمُ عَلَى قَلْبِ ابْنِ آدَمَ، فَإِذَا ذَكَرَ اللهَ خَنَسَ ، وَإِذَا۱ غَفَلَ وَسْوَسَ». رَوَاهُ الْبُخَارِيُّ تَعْلِيْقًا.
Ibn Abbas (may Allah be pleased with them) reported: The Messenger of Allah (ﷺ) said, "Satan sits on the heart of the son of Adam. When he remembers Allah, Satan withdraws. When he becomes heedless, Satan whispers." [Narrated by Bukhari in a suspended chain]
Notes / الحواشي
1 His statement: "When he becomes heedless" hints that heedlessness is the cause of Satan's whispers, not the other way around, contrary to what is commonly believed. Mirqat al-Mafatih mentions this.
1 His statement: "Say, 'Call upon Allah...'" – The word "call" here means naming rather than supplication, and it takes two objects, the first of which is omitted as it is understood. The word "or" indicates choice and equivalence. Al-Tafsirat al-Ahmadiyyah mentions this.
۱قوله : إذا غفل إلخ: وفيه إيماء إلى أن الغفلة سبب الوسوسة لا العكس على ما هو المشهور عند العامة. قاله في «المرقاة».
۱ قوله: قل ادعوا إلخ والدعاء بمعنى التسمية دون النداء، وهو يتعدى إلى مفعولين، حذف أولهما استغناء عنه و«أو» للتخير والتسوية. كذا في التفسيرات الأحمدية».