Remembrance (Dhikr)


muslimahindesertAmong the greatest means to achieve the expansion of the heart and its tranquility and satisfaction is abundant remembrance of Allaah. Remembrance of Allaah has a wonderful effect of bringing expansion and tranquility to the heart, and removing worry and grief from it. Allaah, the Most High, said:

“Without doubt in the remembrance of Allah do heart finds satisfaction.” [Surat Ar-Ra`d, 13: 28]

This is because of the special effect that the remembrance of Allaah over the hearts, and the fact that the slave, when remembering Allaah has the hope of receiving a good reward and recompense from Him.

Among these things also is proclaiming and mentioning the favours and blessings of Allah on oneself, both the outwardly manifest, and the hidden. There is no doubt that recognition of Allaah’s favours and blessings, and speaking about them, is a means by which Allaah removes grief and worry from the heart, and makes a person thankful to Allaah. The station of thankfulness is in itself a station of sublimity and excellence, whatever the amount of poverty or illness, or other forms of tribulations that engulf him. When he compares the limitless and uncountable favours of Allaah on him, and the unpleasant things that befell him, he sees how extremely small they are in comparison with the blessings of Allaah on him.

In fact, trials and tribulations are such that when the slave is afflicted wiht them, and he does what is required of him of patience, acceptance and surrender, their oppressive burden becomes light, and their pain becomes mild. In addition to that, the hope that the slave has in the reward of Allaah, and his belief in the fact that he is worshipping Allaah by his being patient and accepting what Allaah has tried him with, these things sweeten the bitterness of the affliction. So the sweetness of the reward causes him to forget the bitterness of the patience.

Among the most useful things in this respect also is working with the teaching of the Prophet (sallallaahu alayhi wa sallaam); in a confirmed hadith he said:

“Look at those that are below you (in worldly positions), and do no look at those that are above you (in worldly positions); that is more befitting for you not to hold the favours and blessings of Allaah on you with contempt.” [Bukhari and Muslim reported it.]

If the slave were to put this noble teaching in front of his eyes, he would realise how far he has been exalted and favoured over many people: in well-being and exemption from tribulations, in richness and what comes with it; and this is true no matter what his condition is. If he does this, his anxiety will vanish, as well as grief and worry, and his delight and joy with the favours and blessings of Allaah by which he has been placed above many who are lower than him, will increase.

Source: Useful Ways Of Leading A Happy Life, Chapter 3 Pages 20-22.


sistersmaghribtimeThe term ذكر 'Dhikr' means remembrance and in the Islamic context, it is used in the sense of remembrance of Allah.

Allah Almighty tells us in the Quran:

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا

"O you who believe! Remember Allah with much remembrance." (33:41)

Our Prophet (peace be upon him) also told us:  "He who remembers his Lord and he who does not are like the living and the dead." (Bukhari & Muslim)

Dhikr is an all-embracing term that, in addition to including the ritual acts of worship, covers an array of activities of the tongue and heart. It involves thinking of and making mention of Allah at all times and in every area of our lives. This is the worship that has no special time, but is performed constantly so that it permanently links man’s life with Allah and His service.

The importance of constant Dhikr cannot be emphasized enough, particularly if we desire to be on the receiving end of Allah’s attention, Grace and Mercy.

Allah tells us in the Quran: 

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ

"Then remember Me, I will remember you." ( 2:152 )

Our Prophet (peace be upon him) told us that Allah has said:

"I am with My servant when he remembers Me and his lips move making mention of Me." (Saheeh Al-Bukhaari)

Our Prophet (peace be upon him) also said: "A man does nothing more calculated to rescue him from Allah’s punishment than making mention of Allah."(Tirmidhi and Ibn Majah)

Reciting & Reading Qur'aan is Dhikr

In addition to our ritual acts of worship including the most frequent one i.e. Salaat -prayer, there are many other ways of remembering Allah. Of these, reading and reciting the Qur'aan is the foremost.

Allah refers to the Qur'aan as ‘Adh-Dhikr’ i.e. ‘The Remembrance’ or ‘The Reminder’ in as many as 55 places in the Qur'aan. In Surah Saad, Verse 1, he tells us:

ص ۚ وَالْقُرْآنِ ذِي الذِّكْرِ

"By the Qur'aan, full of Dhikr."

And in verse 49:

هَٰذَا ذِكْرٌ

 "This (the Qur'aan) is a Dhikr ".

Reading, understanding, reflecting and pondering on Allah’s words is the most effective way of remembering Him.

Dhikr All Day, Everyday

Dhikr also includes remembering Allah when one gets up in the morning, on starting to do anything, on eating, leaving the house, on entering various places and before performing so many other activities. Our Prophet (peace be upon him) has taught us the appropriate supplications for every occasion and if we can recite these with understanding, all our activities will, Allah Willing, amount to His remembrance and worship. With a little effort these can be learnt; but if for any reason one cannot remember the appropriate one, then even saying بسم الله 'Bismillah' and being conscious of Allah amounts to Dhikr and will be a source of barakah (blessing) in everything we do.

When a man said: "O Messenger of Allah the ordinances of Islam are too many for me, so tell me something that I may cling to", he (peace be upon him) replied:

"Your tongue will continue to be supple by making mention of Allah." (Tirmidhi & Ibn Majah)

There are so many ways of remembering Allah, taught to us by our Prophet (peace be upon him). When we:

  • Glorify Him by saying: سبحان الله 'Subhanallah' (How perfect is Allah);
  • Praise Him by saying: الحمد لله 'Alhamdulillah' (All praise is for Allah);
  • Magnify Him by saying: الله أكبر 'Allahu Akbar' (Allah is the Greatest);
  • When we say: أستغفر الله 'Astaghfirullah' (I seek Allah’s forgiveness);
  • when we say: لا حول ولا قوة إلا بالله 'La hawla wa la quwwata illa billah' (There is no power nor might except with Allah)

- all this is Dhikr.

 Our Prophet (peace be upon him) also said:

كلمتان خفيفتان على اللسان، ثقيلتان في الميزان، حبيبتان إلى الرحمن‏:‏ ‏ 

"(There are) two words, (which are) light on the tongue, heavy on the scale and beloved to the Most Gracious:

سبحان الله وبحمده، سبحان الله العظيم‏

SubhaanAllaahi wa bihamdihi. Subhaan Allaahil adheem.

How perfect Allah is and I praise Him. How perfect Allah is, The Supreme." [Saheeh Al-Bukhaari and Muslim]

We have also been taught the prescribed Dhikr for the mornings and evenings. Allah tells us in the Quran regarding prayers and Dhikr:

 فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ

وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ

"So glorify Allah when you come up to the evening and when you enter the morning. And His are all the praises and thanks in the heavens and the earth; and in the late afternoon and when you come up to the times when the day begins to decline." (30; 17-18)

This morning and evening Dhikr should also include seeking Allah’s protection from Satan’s machinations and whisperings and all those things that can harm us. Our Prophet (peace be upon him) said:

"The devil is encircling the heart of the son of Adam, when he mentions Allah, he withdraws; but when he is neglectful, he makes evil suggestions." (Bukhaari)

When we supplicate to Allah earnestly, this is also Dhikr. Dhikr can be done anywhere and at anytime. Allah tell us in the Quran:

الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ

رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

"Men who remember Allah standing, sitting and lying down on their sides and contemplate the (wonders of) creation." (3:191).

Ablution is not a prerequisite for Dhikr and Dhikr can be pronounced with the tongue or done silently. However, when one is saying it, one must not do it with a careless and inattentive heart and try to be conscious of what one is saying.


Dhikr is not only to remember and mention Allah when one is on one’s own but also when one is amongst people i.e. in assemblies. Our Prophet (peace be upon him) told us that that Allah said: "I am present when My servant thinks of me, and I am with him when he remembers Me. If he remembers Me inwardly I shall remember him inwardly and if he remembers Me in people, I shall remember him among people who are better than they." (Bukhari & Muslim) Our Prophet (peace be upon him) also said: "People will not sit remembering Allah without the angels surrounding them, mercy covering them, peace descending on them and Allah mentioning them among those who are with them." (Muslim)

Ibn 'Umar (May Allah be pleased with them) reported: The Messenger of Allah (peace be upon him) said,

 ‏"‏لا تكثروا الكلام بغير ذكر الله، فإن كثرة الكلام بغير ذكر الله تعالى قسوة للقلب‏!‏ وإن أبعد الناس من الله القلب القاسي‏"‏‏.

"Do not indulge in excessive talk except when remembering Allah. Excessive talking without the Remembrance of Allah hardens the heart; and those who are the farthest from Allah are those whose hearts are hard." [At-Tirmidhi]

Isa ibn Maryam used to say,

لاَ تُكْثِرُوا الْكَلاَمَ بِغَيْرِ ذِكْرِ اللَّهِ فَتَقْسُوَ قُلُوبُكُمْ فَإِنَّ الْقَلْبَ الْقَاسِيَ بَعِيدٌ مِنَ اللَّهِ

وَلَكِنْ لاَ تَعْلَمُونَ وَلاَ تَنْظُرُوا فِي ذُنُوبِ النَّاسِ كَأَنَّكُمْ أَرْبَابٌ وَانْظُرُوا فِي ذُنُوبِكُمْ كَأَنَّكُمْ عَبِيدٌ

فَإِنَّمَا النَّاسُ مُبْتَلًى وَمُعَافًى فَارْحَمُوا أَهْلَ الْبَلاَءِ وَاحْمَدُوا اللَّهَ عَلَى الْعَافِيَةِ

"Do not speak much without the mention of Allah for you will harden your hearts. A hard heart is far from Allah, but you do not know. Do not look at the wrong actions of people as if you were lords. Look at your wrong actions as if you were slaves. Some people are afflicted by wrong action and some people are protected from it. Be merciful to the people of affliction and praise Allah for His protection." (Muwatta Imaam Maalik)

Gatherings where people assemble to learn and teach religion and to remember Him are greatly encouraged and valued in Islam. Allah has angels who go about seeking those who remember Allah. Our Prophet (peace be upon him) said: "When you come upon the pastures of Paradise, feed on them." When asked what the pastures of Paradise were he replied that they were circles where Allah is remembered. (Tirmidhi)

Even when people come together for social purposes, it is important to remember Allah in some way. Our Prophet (peace be upon him) said: "People who arise from an assembly in which they do not remember Allah will be just as if they had got up from an ass’s corpse and it will be a cause of grief to them." (Abu Dawud).

There are many prescribed ways of Dhikr that are acceptable and praiseworthy in our religion. It is important to remember that Dhikr must be done in these prescribed ways as Allah tells us:

وَاذْكُرُوهُ كَمَا هَدَاكُمْ

"And celebrate His praises as he has directed you." (2;198)

Thus creating one’s own ways of Dhikr for e.g. reading something or reading something for a specific number of times, unless there is evidence of it in the Quran and the Sunnah, is to be avoided as it may result in the wastage of one’s good deeds.

Dhikr is a means of blessings and reward from Allah and also results in peace of mind. Allah tells us in the Quran:

 الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

"Those who believe and whose hearts find satisfaction in the remembrance of Allah, for without doubt, in the remembrance of Allah do hearts find satisfaction."(13;28)

It is vital for our salvation that we remember Allah at all times, both in private and when amongst people. The men and women who remember Allah have been specially mentioned in the Qur'aan amongst the categories of people that are dear to Allah. We have been told about them:

 وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا

"And for men and women who engage much in Allah’s remembrance. For them has Allah prepared forgiveness and a great reward." (33;35)

May Allah make us of those who remember Allah much in times of happiness and sorrow, aloud and in solitude. Aameen.


callAllahaloneImam Ahmed, may God be pleased with him, once was traveling and needed to stay somewhere overnight. When he went to the masjid, the guard (not recognizing Imam Ahmed) denied him entrance. Imam Ahmed tried numerous times, but the guard did not accept his requests. Frustrated, Imam Ahmed resolved to spend the night in the masjid yard. The guard became furious and dragged him away, despite the old age and frailty of Imam Ahmed.

A baker, whose shop was nearby, watched this scene and took pity on Imam Ahmed. He invited the Imam to stay with him for the night. While there, Imam Ahmed noticed that the baker continually made istighfaar (asking for Allah’s forgiveness) while working, and in the morning, the Imam eagerly asked his host about the latter’s continual seeking of forgiveness. The baker said it had become like second nature, and Imam Ahmed then asked whether the man had experienced any reward from this practice.

The baker answered,

“By Allah! No duaa (supplication to God) I made except that it was answered but one.”

“And what is that duaa?” asked Imam Ahmed.

“To be able to see the famed Imam Ahmed ibn Hanbal!”

Imam Ahmed interjected, “I am Ahmed ibn Hanbal!”

He then went on to add:

“By Allah! I was dragged to your place so that you can have your duaa/wish come true.”


mountainsandiceThe Prophet (sal Allahu alayhi wa sallam) said about the people of Jannah,“They will be inspired with tasbeeh (saying “subhanAllah”) and takbeer (saying “Allahu Akbar”) as they are inspired with breathing.” (Muslim)

“The analogy of breathing is used because it is something man does with no conscious effort. Their breathing will become tasbeeh, and the reason for this is that their hearts will be illuminated with the knowledge of their Lord, may He be glorified, and filled with love for Him, and whoever loves a thing remembers it frequently.” -Fathul Baari, Ibn Hajar, rahimahullah.

Ibn Taymiyyah rahimahullah stated that this tasbeeh and takbeer will be one of the pleasures enjoyed by the people of Paradise. He said,

“This is not the kind of obligatory work that is done for the sake of a specific reward. It is the same as the kind of deeds that people do for pleasure and enjoyment.” (Majmoo’ al-Fataawa)

Source: “Paradise and Hell” by Shaykh Umar Al-Ashqar, hafidhahullah, pg 304.


scenerymoonI heard the Sheikh of Islam, Ibn Taymiyyah - may Allaah sanctify his soul - say,

'Truly, there is a Heaven in this world,
[And] whoever does not enter it,
Will not enter the Heaven of the next world.'

And once he said to me,

'What can my enemies do to me?
I have in my breast both my Heaven and my Garden.
If I travel they are with me, and they never leave me.
Imprisonment for me is a religious retreat [khalwa].
To be slain for me is martyrdom [shahada]
And to be exiled from my land is a spiritual journey [siyaha].'

During his imprisonment in the fortress, he would say,

'I could not be more grateful for this blessing were I to have this entire fortress in gold';


'I could never repay them for the good that has come to me in [this prison].' (Ibn al-Qayyim accompanied Ibn Taymiyyah to prison (cf. Introduction).)

And in prostration he would say, whilst in a state of imprisonment

'O Allaah, help me in my gratitude to You, remembrance of You and the most comely worship of You'

as much as Allaah willed. (A prayer recommended by the Prophet to Mu'adh. Nasa'i, Sahw, 1286; Abu Dawud, Salat, 1301.)

Once he said to me,

'The real prisoner is someone whose heart is imprisoned from his Lord; the true captive is someone captured by his passions.'

And when he entered the fortress and was inside its walls, he gazed upon them and recited the verse,

'And a wall between them is struck which has a gate. On the inside there is a mercy, on the outside punishment.' (Qur'an LVII:13.)

Allaah knows, I have never seen anyone who had a better life than his. Despite the difficulties and all that expunges comfort and luxury, nay, things completely opposite to them; despite intimidation and oppression, Ibn Taymiyyah had a purer life than anyone could. He was the most generous, the strongest of heart and the most joyful of soul, with 'the radiance of bliss' on his face ('Nadratun al-na'im'). (Qur'an LXXXIII:24).

When we were seized with fear and our thoughts [about Allaah's decree] turned negative, and the earth grew narrow for us, we would go to him. No sooner did we look at him and hear his words than all these [feelings] would leave us, to be replaced by relief, strength, certainty and tranquility.

So glory be to the One who lets His servants witness His Heaven well before they meet Him, who opens its doors to them in this world of deeds and who gives them something of its refreshment, its breeze and its perfume - that they might seek it and hasten towards it with all their strength. A gnostic once said,

'If kings and the sons of kings knew what we had, they would try to take it from us by the sword!'

Another said:

'How pitiful, the wordly people! They leave this life without ever having tasted the sweetest thing in it.'

When asked what that was, he replied,

'The love of Allaah, the knowledge of Allaah and the remembrance of Allaah,'

or words to that effect. (Possibly referring to the saying by 'Abd Allaah ibn al-Mubarak:'Wordly people leave the world before having feasted on the sweetest thing in it.' They asked him what that was and he answered, 'The knowledge of Almighty Allaah.' (Isfahani, Hilya, VIII:167.)

Another said:

'There are times when the heart dances in joy.'

And another said,

'There are times when I say, If the people of Heaven have anything like this, how truly sweet their lives!'

To love Allaah, to know Him intimately, to remember Him constantly, to find peace and rest in Him, to make Him alone the [ultimate] object of love, fear, hope and trust; to base one's act on His control of His servant's cares, aspirations and will - such is the world's Heaven, and such is a blessing with which no other blessing can compare.

It is by this that the hearts of those who love Allaah are gladdened and that the gnostics find life. As their hearts are gladdened by Allaah, so others are gladdened by them. For whoever finds his source of gladdness in Allaah, gladdens all hearts; whoever does not, finds nothing in this world but restlessness. Anyone with life in his heart will confirm this. But someone whose heart is dead will only estrange you from Allaah; and so seek intimacy [with Allaah] without him, when you can, for his mere presence will estrange you. If you are tested by him, show him only your outer aspect, but leave him behind in your heart. Depart from him with your soul and do not let him distract you from the one who is most important to you. Know that the greatest of all losses is the involvement with someone who weakens your relationship and standing with Allaah, cutting you off from Him, wasting your time, dispersing your heart, weakening your resolve and dividing your aspirations. Therefore, if you are tested with this [kind of situation] - and it is inevitable that you will be - then bear up for the sake of Allaah, and acknowledge Him as much as you are able. Draw near to Allaah by whatever of it pleases Him. Make your association [with wordly people] a profit not a loss. Be like the man travelling along, whom another invites to stop: seek to take him along with you. When he comes along, lead him but be not lead by him. And if he refuses, and you have no hope that he will journey, then [at least] do not let him detain you. Rather, hasten on, pay him no heed. Do not [even] turn in his direction, for he is a highway robber regardless.

Protect your heart and be careful of how you spend your day and your night.

Let not the sun set on you before you reach camp, 'lest you be carried off'.

Nor let the dawn find you abandoned in the camp after the caravan has moved on, and the time is nigh for you to reach them... (There are some ommisions in the arabic editions here. The sense of the last sentence is not at all together clear.)

The prison in which Imaam Ibn Taymiyyah passed away:



pretty-autumn-leavesAs humans, we are truly powerless, especially when it comes to the unseen future. So why shouldn't we turn to Allaah and seek His perfect help whenever we require it? Allaah responds to the call of His servant when he asks Him for guidance. After all, we are seeking to do something in order to please Him.

Istikhaarah means to ask Allah to guide you to the path best for you between two Islamically permissible options. In matters that are waajib (obligatory), haraam (forbidden) or makrooh (disliked) there is no need to pray Istikhaarah. Salaat-ul-Istikharah should only be used for matters that are mubaah (allowed) or in matters that are mustahabb (liked or encouraged), in which there is a decision to be made as to which one should be given priority.

Many wrong notions exist concerning Istikhaarah. Many Muslims will pray, read the supplication of Istikhaarah, and run to bed expecting to see a dream showing them their future husband, what her favourite colour is, and some other weird fantasy. That is not the purpose of this Salaat.

The results of an Istikhaarah can take many forms. Basically, you go by your feelings, whether you now feel more favourable or not. Also, you may notice events have changed, either for or against you. You then follow the results of the Istikhaarah, if you don't then it tantamounts to rejecting Allah's guidance once you've asked for it. Also, you should firstly clear your mind, not have your mind already decided, and then afterwards follow the results willingly.

How Is Salaatul-Istikhaarah Performed?

It is a Sunnah that, if one needs to choose between permissible alternatives, one should pray two non-obligatory Raka'aat (Units of Prayer), even if they are of the Sunnah prayers or a prayer for entering the Masjid and recite therein whatever one wishes of the Qur'an after reciting Surah al-Faatihah. Then one should praise Allah and sends Salutations to the Prophet (peace be upon him) and recite the following supplication mentioned in the Hadeeth (Prophetic Narration).

The description of Salaat-ul-Istikhaarah was narrated by Jaabir ibn 'Abd-Allah as-Salami (may Allah be pleased with him) who said,

"The Messenger of Allah used to teach his companions to make istikhaarah in all things, just as he used to teach them surahs from the Qur'an.

He said, 'If any one of you is concerned about a decision he has to make, then let him pray two rak'ahs of non-obligatory prayer, then say:


'O Allah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty.

You have power, I have none. And You know, I know not. You are the Knower of hidden things.

O Allah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me.

And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it."

The Prophet added that then the person should mention his need. [Saheeh al-Bukhaari]

Therefore, Salat-ul-Istikhaarah is just two raka'aat of a non-obligatory prayer, prayed at anytime during the day, with a specific supplication at the end. While reciting the du'a, you should be thinking about the situation you want to be advised about with pure intentions and from the bottom of your heart. Then remember that Allaah says that whenever he guides a heart aright it can never be misguided. Afterwards, you should 'have a good feeling' about one of your options. Whatever option you feel is best right after you say the du'aa should be your decision. If you're still in doubt, you can repeat.

Imaam an-Nawawi (may Allah have mercy on him) wrote,

"...after performing the Istikhaarah, a person must do what he is wholeheartedly inclined to do and feels good about doing and should not insist on doing what he had desired to do before making the Istikhaarah. If his feelings change, he should leave what he had intended to do, otherwise he is not completely leaving the choice to Allah, and would not be honest in seeking aid from Allah's power and knowledge. Sincerity in seeking Allah's choice, means that one should completely leave what he himself had desired or determined."

Some people mistakenly wait for a dream to give a clear sign as to what decision to make, but this is not true, and often times it never really happens. In fact, dreams may lead you away from what Allah wants you to do, as Shaytaan might try to deceive you in your dreams.

Salaat-ul-Istikhaarah is for everybody. It's a way for all of us to implore Allah for divine guidance and mercy. It is yet another invaluable resource from Allah to keep us on the straight and narrow Siraat-ul-Mustaqeem. The Prophet (peace be upon him) guidance regarding the Istikhaarah is for all Muslims, not just the scholars. Despite this gift, too many of us take the advice of our friends and parents, or accept the norms of our society and act without ever wondering what Allah wants us to do. We must stop looking towards the creation for guidance, we must begin to consult Allah, the Creator.

I cannot provide a better conclusion than advising that you must put your trust in Allah. You must have trust in His concern for us, and His ability to help us. Allah says,

{Put your trust in Allâh, certainly, Allâh loves those who put their trust (in Him).} [Surah Al-Imran Ayah 159]


sweetsaltwatersSo what is Dhikr? Sounds like a cool word. Dhikr, looks pretty neat in Arabic script.

Dhikr, according to the book Fiqh-Us-Sunnah by Sheik Sayyed As Sabeeq, mentions that, "All words of praise and glory to Allah, extolling His Perfect Attributes of Power and Majesty, Beauty and Sublimeness, whether one utters them by tongue or says them silently in one's heart, are known as Dhikr or remembrance of Allah."

Allah is so great, every time I see the glittering stars in the sky, resembling diamonds and pearls, I call to mind the greatness of Allah. Every time I see the various creatures Allah has created I reflect upon the greatness of Allah, the rainbow-colored parrots in the Amazon Forest, the birds how they soar so high in the sky only by the will of Allah.

I have been given the chance to be able to work for Paradise, shelter and clothing, having a mother and father, the ability to communicate with relatives and friends across the world using e-mail, and the greatest blessing- the religion Allah has chosen for me, Islam!

These are just some of the things Allah has blessed me with, and if I were to try and name and count all of them, it would impossible. Just take a moment, try to name all the blessings Allah has bestowed on you, and you will know what I mean.

Don't you agree that remembering Allah is the least you could do in order to acknowledge the gifts and blessings He has bestowed you with?

Remembering Allah is the foundation of good deeds. The more we remember Allah, the closer we will get to Him. You can see that our greatest example, Prophet Mohammed (peace and blessings be upon him), used to remember Allah at all times. So you know Dhikr is good, but what do you get in return for remembering Allah?

"Verily, the Muslims (those who submit to Allah in Islam) men and women... (up to)... And the men and the women who remember Allah much with their hearts and tongues. Allah has prepared for them forgiveness and a great reward (i.e., Jannah).'' (33:35)

The difference between the one who makes Dhikr and the one who does not is well explained in this Hadith. Abu Musa Al-Ash`ari (may Allah be pleased with him) reported: The Prophet said, "The similitude of one who remembers his Lord and one who does not remember Him, is like that of the living and the dead.'' (Al-Bukhari and Muslim).

All right, so we know what Dhikr means and why we should do it. Here are some more specific things we can say to remember Allah.

Abu Huraira reported that the Prophet said, "I love repeating Subhan Allah , Walhamdu lillah , wa La ilaha ill-Allah, wa Allahu Akbar (Glorified is Allah, all praise is due to Allah, and there is no God but Allah, Allah is the greatest) more than all that the sun shines upon.'' (Muslim and Tirmidhi).

Abu Huraira reported: The Messenger of Allah said, "He who recites after every prayer: Subhan Allah (Allah is free from imperfection) 33 times; Alhamdu lillah (praise be to Allah) 33 times; Allahu Akbar (Allah is Greatest) 33 times; and completes the hundred with: La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa `ala kulli shai'in Qadir (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as large as the foam on the surface of the sea.'' (Muslim).

So, next time you're waiting for a bus or walking to school, remember to think about the greatness of Allah.

"And remember Allah much, that you may be successful.'' (62:10).


straightpathDhikr must not only be felt by the heart and uttered with the tongue, but must also effect good deeds.

What is the precise meaning of 'dhikr'? What is its scope and what does it entail?

Does it simply involve certain utterances of the tongue, like Subhan Allah (Glory be to Allah), Alhamdu lillah (All praise be to Allah), Allahu Akbar (Allah is the Greatest), La ilaha illallah (There is no god but Allah)?

Does it involve the recitation of some other selected verses Quran? Or is there more to it?

Of course, such utterances of the tongue and recitation of verses of the Quran are important. In fact they are very important forms of dhikr, for indeed, the best forms of remembrance are those that involve both the heart and the tongue.

You must understand, however, that the scope of dhikr is considerably wider. Dhikr must not only be felt by the heart and uttered with the tongue, but must also effect good deeds.

Significantly, Ibn Al-Qayyim suggests that dhikr encompasses

"any and every particular moment when you are thinking, saying or doing things which Allah likes".

Hence, if your conversation is filled with the words of God, this is dhikr. And if all your actions are in accordance with His will, this is dhikr. Indeed Allah commends that we remember Him while standing, sitting and even while reclining. This is only possible if dhikr embraces every single aspect of life.

Consider for example the following verse of the Quran where dhikr is emphasized in both Prayer and business activity:

{O Believers, when the call to Prayer is sounded on the Day of Congregation, hasten to Allah's remembrance and leave all worldly commerce. This is for your own good, if you but knew it. And when the Prayer is finished, then disperse through the land, and seek of the bounty of Allah; and remember Allah frequently that you may prosper.} (Al-Jumu`ah 62:9-10)

Attending the Friday Prayers, listening to the Khutbah, or sermon, and performing the congregational Prayer are all well known as forms of dhikr. But in our worldly pursuits as well, we are urged to remember Allah even more often.

We may thus conclude, that attending to your personal needs, earning a livelihood and spending on your family are all forms of dhikr. But of course, they can only be dhikr if, alongside with the relevant supplications in the heart and on the tongue, they are done in obedience to Allah, for His pleasure, to attain Paradise.

Otherwise, as the Quran warns us, far from being dhikr, they may have the opposite effect:

{Let not your worldly possessions and your children make you neglectful of Allah's remembrance. But spend in the way of Allah.} (Al-Munafiqun 63:9-10)

The Methods of Dhikr

We have thus far discussed the significance, meaning and scope of dhikr. Let us now turn to the various forms and methods of dhikr. How do we remember Allah in the morning and evening, during the day and at night and while standing, sitting or reclining? There are basically two forms of dhikr.

The first involves continuous and sustained inner awareness of Allah in all that we say and do in our daily lives.

The second involves mechanisms, whether performed individually or collectively, that help to develop the first.

Sustained Awareness of Allah

Let us begin with a discussion of the first form and its methods. How can you remember Allah throughout the normal course of your day without withdrawing from the routine of your daily worldly life?

How can you ensure that your personal life, family life, professional life and other activities all continue in full swing, and yet, at the same time, ensure that your life as a whole — every moment of it — is permeated with remembrance of Allah? Such an all-pervading dhikr can be an onerous task, but one you can accomplish with some ease.

Let me remind you of four states of consciousness that you must strive to develop by remembering certain things, absorbing them and reminding yourself of them often.

1. Say to yourself: "I am in Allah's presence; He is watching me."

If ever you are alone, He is the second and that if you are two, He is the third.

{He is with you wherever you are.} (Al-Mujadalah 58:7)

{He is nearer to you than your jugular vein.} (Qaf 50:16)

He is watching everything that you do and hearing everything that you say. He is ever present and His knowledge is all encompassing. Remind yourself of this as often as you can, and throughout the day, every time you begin a new task, and every time you speak.

Indeed, your aim should be to impress this on your heart in such a way that it ultimately becomes your very breath. When the Prophet was asked by a Companion about the best method of purifying himself, he replied:"You should always remember that Allah is with you wherever you are." (At-Tirmidhi)

2. Say to yourself: "Everything I have has been given to me by Allah."

All that there is — surrounding you, on you and in you — comes from Allah alone. There is none that creates or gives anything but Allah (An-Nahl 16:78; Ya-Sin 36:33-35.)

Therefore, reflect upon all the blessings that He has created you with and be thankful to Him. In all the dhikr that the Prophet has taught us, gratefulness to Allah is a constant theme.

Many of these dhikrs are simple to learn, and indeed, it was the most simple of his dhikr that he used most frequently. When the Prophet rose in the morning, he would say Alhamdu lillah; whenever he ate or drank he would say Alhamdu lillah; and even when he relieved himself he would give thanks to Allah.

Learn as many of the dhikrs as you can, and throughout the day, as you witness all that Allah has blessed you with, punctuate your day with these dhikrs.

If ever you appear to be short of things to be thankful for, recall the hadith of the Prophet: "There are 360 joints in the body and for each joint you must give a sadaqah [thanks or charity] each day." (Al-Bukhari.)

You must give a sadaqah for each one of them because without any one of them you will be incomplete and handicapped. You must do this on a daily basis for should any one of them become damaged one day, you will similarly become incapacitated.

Additionally, you may remind yourself that, as we now know from our knowledge of human physiology, your heart beats an average of 72 times a minute. Every time it beats, it does so with the permission of Allah.

The moment He withdraws that permission, the heart will stop beating and your life will certainly come to an end. If you feel that there is nothing else to thank Allah for, then thank Him for the life that He has given you — for, so long as there is life, there is hope.

3.Say to yourself: "Nothing in this world can happen without His permission."

Everything lies in the hands of Allah. No harm can befall you and no benefit can reach you except as Allah ordains. It is as the Quran informs us:

{If God should touch you with misfortune, none can remove it but He; and if He should touch you with good fortune, He has power over all things. He alone holds sway over His creatures; He is the All-Wise, the All-Aware.} (Al-An`am 6:17-18)

The Prophet Muhammad would supplicate to Allah after each Prayer: "O Allah, whatever You want to give me, no one can stop it from coming to me and whatever You want to prevent from coming to me, nobody can give to me."

Prayer after Prayer, you should recite these beautiful words. And beyond that, remind yourself as much as you can and throughout the day, especially as you expect something to happen, or not to happen, that everything happens only as He commands, and by His permission.

4. Say to yourself: "I am going to return to Allah one day and that day could be today."

You do not know when you will leave this world. It may be that the coming morning is your last morning, or perhaps the coming evening is your last evening. Indeed, it may be that this hour is your last hour, or even, that this moment is your last moment.

Such an uncertainty does not, of course, justify a complete withdrawal from this life so as to prepare for the next in some monastic fashion. It is important, however, that you are always conscious of this uncertainty, to the extent that it motivates you to spend every moment of your remaining life seriously, considering it as a gift from Allah and spending the resources He has blessed you with — time, ability and energy — as He has advised.

Then, and only then, will your life have achieved what is required of it, and your return will achieve what is required of it. To help you attain this state of consciousness, recall and reflect upon the following Quranic verse as much as you can and throughout the day:

{From Allah we came and to Him we shall return.} (Al-Baqarah 2:156)

These are the four states of consciousness that can help us achieve a life completely devoted to the remembrance of Allah.

To try to reach these four states simultaneously, and with sincerity, can only purify you. To try in a determined fashion to reach these four states will lead you inevitably to Paradise.

polynesian-sun-setI will not keep it a secret that I am not the one of cooking fans, as I used to consider it as a waste of time and effort.

When I got engaged, I discovered that my mother in law is one of those who spend most of their life time at the kitchen, moreover she loves to give variety to new kinds of food from time to time using different kinds of Arabic and western cooking books.

This matter – of course – used to make me worry because I thought that my fiancé, after marriage, would compare between my cooking and his mother’s.

So when we have finished with all marriage arrangements and the marriage date was determined, my fiancé noticed that I was delaying the wedding and every time I used to invent a different excuse so finally he came and asked me “you are delaying the marriage for a reason I do not know, what is it?” then I felt the matter is being discovered and I do not have anything to do but saying the truth, so I said “ frankly, I hate kitchen!” then he laughed in astonishment and told me “anyway I like simple kinds of food and also I do not mind if I eat the same kind of each two days ” these words calmed me down and I did not delay the marriage any more, on the contrary after I got married I started feeling responsible for the house and all its matters which include the kitchen! So I told myself “you have to do your best in the kitchen even if your husband likes simple kinds of food”.

At the first day I entered my kitchen for cooking I asked God for help and trust on Him then I pleaded Him that my food would not come to be much less that of my mother in law. Then I started to cook and during that time I remembered--with God’s help-- some words of one of our sisters who was giving us lessons at the mosque during Ramadan and she said – God Rewards her—“the Arabian woman spends most of her life time at the kitchen, especially in Ramadan, which wastes much of this great month. Ramadan is like a scent flying away easily! So do not miss it in the kitchen and such kind of works, and if though why do not you mention God while at the kitchen? Has anyone of you tried to cook while she is glorifying Allah?!”

I felt I need to do that, not to take the opportunity of Ramadan—because we were in other month which I do not remember now—but for the hope that God Will Make my food tastes good!!

And I decided to start with saying God’s name before each step; starting with turning the fire on , passing through putting butter, then onion and garlic , then tomato and ending with turning the fire off.

The second time I asked myself why do not I say Surat Al-Ikhlas (the loyalty), after mentioning God’s name, during each step? I love this Surat very much, it is short and there are a lot of rewards with saying it too!!

So I have started doing that with God’s help and then, subsequently, God led me to glorify Him while the food is being cooked and during washing the dishes or cleaning the kitchen.

My husband’s reaction was to praise my food to the extent that he said my food has been better than his mother’s! —And of course I did not believe him then—because I am not the one who would pay much attention for the taste of food as long as it is fitting for eating and the salt is not too much, and I thought him saying that as a compliment, after all I was still new bride and such compliments are very normal. But I have noticed that he is repeating such words very often and this made me so happy but I never believed him and thought it is just encouraging from him especially when I discovered that he is one of the greatest fans when it comes to well cooked food , moreover he pays much attention to the way each kind of food is cooked, and thus he told me before marriage turned out to be encouragement, nothing more!!!

When I used to invite my mother in law to spend few days with us she used also to praise my food and I thought she was making a compliment as well. I have noticed that she used to spend her time with me at the kitchen while I was pleading her to have rest at the living room however she used to refuse. Because we were chatting with each other—I did not notice that she was watching my cooking till she asked me once about the method of cooking a certain kind of food and when I mentioned it she was surprised but I did not understand why till she called me once, after months from my marriage, to tell me “I adjure you to tell me the secret of your food taste” so I asked her if she is joking but she swore that she was not!!!

This was a surprise for me and I started thinking deeply to find out the reason but I could not find any but mentioning God’s name and surat Al-Ikhlas and sometimes glorifying God so I told her: “do you want the truth?” she said “sure” then I told her the aforementioned , she was surprised but she seemed as if she did not believe me, I noticed the next time she visited us that she was watching me while cooking to make sure of what I had told her!! And when she believed she told me that she “is doing the same thing now” and that she started noticing a progress in her food taste too!!!.

The funny thing about this matter is that I do not hate cooking or spending time at the kitchen anymore, especially when I play a cassette there; in the kitchen, to listen to Quran and different kinds of religious lessons. Subsequently the time I am spending at the kitchen has become amusement and I do not feel the pass of time except after finishing with everything.

Not only that but also—with God’s help—I am not confined to cook just the ordinary dishes but also baking foods like cake, pizza, and sometimes making jars and pickles to the extent that my friends and relatives did not believe that when they knew!!!

Glory to Allah that mentioning Him has secrets we do not know, but such ignorance dose not prevent us the amazement of such secrets. So Glory to you God how great you are!!!!


currentaffairsRemembrance is easy for the servant-whether he lies in bed or journeys, in health or in illness, in comfort and luxury, in his daily work, standing, sitting or lying down, on his way or at home. No [other] act can be performed so often and in so many situations. In fact, it is so easy that he could sleep in his bed and still be ahead of the one who stands [in worship] but is heedless. The sleeper rises having traversed a great distance, all the while stretched out on his bed; whereas the one standing heedlessly rises seated on his mount. {And that is the grace of God which He gives to whomever He pleases.} [57:21]

It is recounted that there once was an ascetic [rajul min al-`ibad] who stayed the night with a man as a guest. The ascetic spent the entire night standing in prayer, while the host was stretched out in his bed. When he rose in the morning, the ascetic said to the host,

'The caravan has gone on before you,' [sabaqak al-rakb, by which he meant, ‘I have surpassed you in the journey to God’] or words to that effect.

To which the [host] replied,

'It is unimportant that one spend the night travelling and then wake up with the caravan. What is important is that one spend the night in bed but wake up having crossed a great distance.'

This and similar sayings have beneficial and detrimental aspects. If they lead someone to think that by lying in bed he can surpass a person who stands in prayer, then they are false. Rather, they refer to the one who lies in bed but his heart is attached to his Lord; the love of his heart cleaves to the Throne, and so he passes the night encircling the Throne with the angels. The man himself has passed away from the world and what it contains. The only thing that keeps him from standing in prayer is some hindrance, such as physical pain, cold or fear of being seen by enemies pursuing him, or some other excuse. He lies in bed, but God knows best what is in his heart.

The other person, however, stands in prayer and recites. In his heart is the desire to be seen, to impress others, to have some rank or praise from them. Or else, his heart is one place and his body in another. And God knows best what is in his heart.

There is no doubt that the one in bed will rise having far surpassed the one who stands, because [the value of] an act rests in the heart, not the body: it depends on the dweller, not the dwelling. [The meaning of an] expression is in its first motion [that is, whatever intention motivates someone to a word or deed, determines the meaning of that word or deed], and it is remembrance which inspires the dweller's resolve, stimulates the love that is dormant [in his soul] and resurrects the quest that has died.


sisterparkWHO amongst us dislikes being praised? Well, we might not do a certain act to be praised but yes we do feel happy when our work is appreciated. How we go ‘over the moon’ when our bosses appreciate our work.

Should I not remind you of a small deed by which Allah will remember you and praise you! That’s Dhikr, remembering Allah.

{Therefore remember Me (by praying, glorifying,). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.} (Qur’an, 2:152)

You may remember Allah on this earth in a small gathering, but Allah, Who is high above the heavens, will remember you in a better gathering, amongst the angels.

Prophet Muhammad (peace be upon him) said, “Allah says: “I am as my slave expects me to be, and I am with him when he remembers Me. If he remembers Me inwardly, I will remember him inwardly, and if he remembers Me in an assembly, I will remember him in a better assembly (i.e., in the assembly of angels).’’ (Al-Bukhari and Muslim)

So when we attend Islamic lectures and classes of Qur’an and Hadith in which Allah is remembered, His Religion is taught, Inshaa' Allah, our Creator will mention us in gatherings better than ours. When we do Dhikr, like Tasbeeh (Subhan Allah), Tamheed (Alhamdulillah), Takbeer (Allahu Akbar) and Tahleel (Laa ilaha illAllah) to ourselves, Allah will also Inshaa' Allah remember and mention us. What a great honor!

Why should we do Dhikr?

Command of Allah: {And remember the Name of your Lord every morning and afternoon.} (Qur’an, 76:25)

Path to success: {...and remember Allah much, that you may be successful.’} (Qur’an, 62:10)

Best of deeds: 

The Messenger of Allah (peace be upon him) said, “Shall I not inform you of the best of your actions which are the purest to your Lord, which exalt you to the high ranks, which are more efficacious than spending gold and silver (in charity), and better for you than you should encounter your enemies whom you will smite their necks and they will smite your necks?’’ They said, “Certainly.’’ He (peace be upon him) said, “Remembrance of Allah the Exalted.’’ (Al-Tirmidhi)

Easy way to earn reward:

Prophet Muhammad (peace be upon him) said, “Wudhoo' is half of Salat, and the expression: 'Subhaan Allah' (Allah is free from imperfection)’ fills the Balance, and the expression: 'Alhamdulillah' (praise be to Allah) fills the space between the heavens and the earth.’’ (Sahih Muslim)

There are many more benefits of Dhikr, mentioning of which is not possible in a short article. Dhikr is a deed that doesn’t take more than half a second of our time and has enormous benefits. Dear brothers and sisters, let’s keep our tongues moist with Dhikr. Besides it’s a very easy 'Ibadah (act of worship). It doesn’t require us to be in ablution or facing the Qiblah; it is also not restricted to specific timings – we can do it while driving, doing our household work, buying groceries, etc.



Allah - the Most High - said: {O you who believe! Remember Allah and remember Him a lot.} [Soorah al-Ahzaab 33:41].

{Those men and women who remember Allah a lot.} [Soorah al-Ahzaab 33:35].

{So when you have finished the rights of your Pilgrimage, then remember Allah as you remember your fore-father, or with more intense remembrance.} [Soorah al-Baqarah 2:200].

These verses contain a command to remember Allah intensely and abundantly, since the worshipper is in dire need of [remembering Allah] and cannot do without it even for a twinkling of an eye.

This is because every moment that a person does not spend in the dhikr (remembrance) of Allah will not be of any benefit to him. Rather, the harm entailed in being neglectful of the dhikr of Allah is far greater than any benefits that can be gained. One of the 'aarifeen (those who are knowledgeable about Allah) said:

"If a person were to spend such and such number of years engaged [in the dhikr of Allah], then he turns away from it for just a moment, what he will lose is far greater than whatever he has already gained."

Al-Bayhaqee relates from 'Aaishah [radiallaahu 'anhaa] that the Prophet [sallallaahu 'alayhi wa sallam] said: "There is no time in which the son of Aadam does not remember AIIaah in it, except that it will be a source of regret for him on the Day of Judgement." (2)

Mu'aadh ibn jabal [radiallaahu 'anhu] relates that the Prophet [sallallaahu 'alayhi wa sallam] said: "The people of Paradise will not have any regrets except for those moments in which they were not engaged in the dhikr (remembrance) of Allah." (3)

Mu'aadh ibn Jabal also relates that Allaah's Messenger [sallallaahu 'alayhi wa sallam] was asked: "What action is the most beloved to Allah?" So he replied: "That you continue to keep your tongue moist with the dhikr of Allah, until you die." (4)


Abu Dardaa (radiallaahu 'anhu) said:

"For everything there is a polish and the polish for the heart is the dhikr of Allah".

Al-Bayhaqee relates from Ibn 'Umar radiallaahu 'anhu that Allaah's Messenger [sallallaahu 'alayhi wa sallam] said: "For everything there is a polish, and the polish for the hearts is the dhikr (remembrance) of Allah. There is nothing more potent in saving a person from the punishment of Allah than the dhikr of Allah." It was said: "Not even Jihaad in the path of Allah?" So he replied: "Not even if you were to continue striking with your sword until it breaks." (5)

There is no doubt that hearts becomes rusty just as copper and silver coins become rusty. The polish for [this rust] is the dhikr of AIlaah. This is because [dhikr] is like a polish [which polishes the heart] like a shiny mirror. When dhikr is left, the rust returns. But when dhikr resumes, then the heart is [again] polished.

And hearts become rusty due to two things:-

(i) neglecting remembering Allah, and
(ii) committing sins.

The polish for these two things is:-

(i) seeking Allaah's forgiveness and
(ii) dhikr.


Whoever neglects [remembering Allah] most of the time, then his heart will become rusty in accordance with how neglectful the person is. And when this [filthy] rust accumulates on the heart, then it no longer recognises things as they really are. Thus, it views falsehood as if it is the truth, and truth as if it is falsehood. This is because this rust darkens and confuses the heart's perception, and so it is unable to truly recognise things for what they really are. So as the rust accumulates, the heart gets blackened, and as this happens the heart becomes stained with this filthy rust, and when this occurs it corrupts the heart's perception and recognition of things. The heart [then] does not accept the truth nor does it reject falsehood, and this is the greatest calamity that can strike the heart. Being neglectful [of dhikr] and following of whims and desires is a direct consequence of such a heart, which [further] extinguish the heart's light and blinds its vision. Allah - the Most High - said:

{And do not obey him whose heart We have made to be neglectful of Our remembrance, one who follows his own whims and desires and whose affairs are furat [have gone beyond bounds and whose deeds have been lost].} [Soorah al-Kahf 18:28].


So when a worshipper desires to follow another person, then let him see: Is this person from the people of dhikr, or from the people who are negligent [about remembering Allah]? Does this person judge in accordance with his whims and desires, or by the Revelation? So, if he judges by whims and desires then he is actually from those people who are negligent; those whose affairs have gone beyond bounds and whose deeds are lost.

The term furat [which occurs in the above verse] has been explained in many ways. It has been explained to mean:-

(i) losing the rewards of that type of action which is essential to do, and in which lies success and happiness;

(ii) exceeding the limits of something;

(iii) being destroyed; and

(iv) opposing the truth. Each of these sayings are very close in meaning to each other.

The point is that Allah - the One free from all imperfections, the Most High - has prohibited following all those who possess such attributes. So it is absolutely essential that a person considers whether such attributes are found in his shaykh, or the person who's example he follows, or the person that he obeys. If they are, then he should distance himself from such a person. However, if it is found that the person is, in most cases, pre-occupied with the dhikr of Allah and with following the Sunnah, and his affairs do not exceed the limits, but rather he is judicious and resolute in his affairs, then he should cling to him very firmly.

Indeed, there is no difference between the living and the dead, except with the dhikr of Allah; since [the Prophet sallallaahu 'alayhi wa sallam] said: "The example of one who remembers Allah and someone who does not, is like the example between the living and the dead."(6)



1. Al-Waabilus-Sayyib min Kalimit-Tayyib (pp.78-82).
2. Hasan: Related by Abu Nu'aym in al-Hiliyatul-Awliyaa (51361-362). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami' (no.5720).
3. Saheeh: Related by lbnus-Sunnee in 'Aml al-Yawma wal-Laylah (no.3). Refer to Saheehul-Jaami' (no.5446).
4. Hasan: Related by lbn Hibbaan (no.2318). It was authenticated by Shaykh Saleem al-Hilaalee in Saheeh al-Waabilus-Sayyib (p.80).
5. Saheeh: Related by Ahmad (4/352), from Mu'aadh ibn Jabal radiallaahu 'anhu. It was authenticated by al-Albaanee in Saheehul-Jaami' (no.5644).
6. Related by al-Bukhaaree (11/208) and Muslim (1/539).