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Riyadh al-Salihin from the words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter: The Virtue of Dhikr (Remembrance of Allah) and the Encouragement Thereof.

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On the authority of Sa'd Ibn Abi Waqqas, may Allah be pleased with him,

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that the Messenger of Allah, peace and blessings of Allah be upon him, used to seek refuge with Allah after the prayers with these words:

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"O Allah, I seek refuge in You from cowardice and miserliness;

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and I seek refuge in You from being returned to the most feeble age (of senility);

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and I seek refuge in You from the trial of the world;

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and I seek refuge in You from the trial of the grave."

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Narrated by al-Bukhari.

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"The most feeble age" means the lowest and most decrepit stage, which is senility.

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"The trial of the world" refers to the Dajjal (the Antichrist).

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From the benefits of the hadith:

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Cowardice and miserliness are two evil character traits.

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It is incumbent upon the servant to seek refuge in Allah from both.

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The Messenger of Allah, peace and blessings of Allah be upon him, coupled cowardice and miserliness together,

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because the benefit expected from a servant

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is either through his wealth or through his physical self.

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The miser withholds the benefit of his wealth,

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and the coward withholds the benefit of his physical self.

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A believing servant may be naturally inclined toward various traits,

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except for cowardice and miserliness.

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It is recommended to seek refuge from senility,

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because in that state, the servant loses his physical strength

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that assists him in the obedience of Allah,

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and he may also lose his mental faculties.

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Describing the Dajjal as the "trial of the world"

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is an indication of the magnitude of his trial,

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and that it is the greatest trial to occur in this world.

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For there has been no trial on earth since Allah created the progeny of Adam

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greater than the trial of the Dajjal.

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The punishment and the bliss of the grave are absolute truths;

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none denies them except one who is ignorant and obstinate.

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On the authority of Mu'adh, may Allah be pleased with him,

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that the Messenger of Allah, peace and blessings of Allah be upon him,

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took his hand and said:

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"O Mu'adh, by Allah, I truly love you."

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Then he said, "I advise you, O Mu'adh:

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Do not ever fail to say at the end of every prayer:

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'O Allah, help me to remember You, to thank You,

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and to worship You in the best manner.'"

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Narrated by Abu Dawud.

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On the authority of Abu Hurayrah, may Allah be pleased with him,

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that the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"When one of you performs the Tashahhud,

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let him seek refuge in Allah from four things;

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he should say:

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'O Allah, I seek refuge in You from the punishment of Hell,

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and from the punishment of the grave,

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and from the trial of life and death,

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and from the evil of the trial of the False Messiah (al-Masih al-Dajjal).'"

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Narrated by Muslim.

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From the benefits of the hadith:

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It is obligatory for the one praying to recite this supplication

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upon finishing the final Tashahhud

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and before the Taslim (salutation).

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The believing servant seeks protection with Allah from the punishment of Hell.

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“And who say: Our Lord! Avert from us the doom of hell; lo! the doom thereof is anguish;” (25:65)

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The servant is exposed to the trials of the world,

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therefore, he should always turn to Allah the Exalted,

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asking Him not to leave him to himself for even the blinking of an eye.

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The False Messiah is a great trial;

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the servant must seek protection in Allah from him.

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On the authority of Ali, may Allah be pleased with him, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him,

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when he stood for prayer,

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among the last things he would say between the Tashahhud and the Taslim was:

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"O Allah, forgive me for what I have sent forth and what I have delayed,

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what I have hidden and what I have made public,

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and what I have committed in excess,

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and what You know better than I do.

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You are the One who brings forward and You are the One who delays."

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“And (mention) Dhu'n-Nun, when he went off in anger and deemed that We had no power over him, but he cried out in the darkness, saying: There is no Allah save Thee. Be Thou Glorified! Lo! I have been a wrong-doer.” (21:87)

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Narrated by Muslim.

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From the benefits of the hadith:

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The recommendation to draw near to Allah with this supplication between the Tashahhud and the Taslim.

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Seeking forgiveness after an act of worship

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signals that the servant should rely on Allah, not on his own deeds,

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so he should not be deluded by what he has done.

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Sin and shortcoming are inherent to human beings,

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so the servant must repent from all of that,

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and seek forgiveness for what he does not know.

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The knowledge of Allah is all-encompassing;

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it surrounds all deeds, words,

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actions, and states.

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The keys to all matters are in the hand of Allah, the Glorified and Exalted,

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and the dominion of the heavens and the earth is by His command.

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He raises whom He wills,

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and He abases whom He wills.

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“He will not be questioned as to that which He doeth, but they will be questioned.” (21:23)

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On the authority of Aisha, may Allah be pleased with her, who said:

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The Prophet, peace and blessings of Allah be upon him,

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used to frequently say in his bowing (ruku') and prostration (sujud):

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"Glory be to You, O Allah, our Lord, and with Your praise;

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O Allah, forgive me."

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Agreed upon.

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From the benefits of the hadith:

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It is recommended to supplicate during bowing and prostration,

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contrary to those who restrict it to prostration.

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It is recommended to be consistent with this supplication,

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because it is from the guidance of the Messenger of Allah, peace and blessings of Allah be upon him,

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which he adhered to and practiced frequently.

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On the authority of Aisha, may Allah be pleased with her,

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that the Messenger of Allah, peace and blessings of Allah be upon him,

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used to say in his bowing and prostration:

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"All-Glorious, All-Holy,

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Lord of the angels and the Spirit."

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Narrated by Muslim.

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"All-Glorious, All-Holy"

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means the One who is glorified and sanctified.

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The meaning of

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bowing and prostration is for the One free from deficiencies and partners,

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and everything that does not befit Divinity,

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the One purified from everything that does not befit the Creator.

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"The Spirit" is Jibril, peace be upon him.

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From the benefits of the hadith:

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The recommendation to call upon Allah the Exalted by His supreme attributes

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that indicate His perfection and majesty.

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Allah, the Glorified and Exalted, is the Lord of the worlds,

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and He specifically mentioned the realm of the angels

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because they are the greatest of realms and the most obedient to Allah the Exalted,

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and the most constant in His worship.

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Then He mentioned the angel of the highest status before Allah.

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The permissibility of glorification (tasbih) in prostration,

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contrary to those who restrict it to supplication.

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On the authority of Ibn Abbas, may Allah be pleased with them both,

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that the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"As for bowing, glorify the Lord, the Mighty and Majestic, therein;

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and as for prostration, strive in supplication,

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for it is worthy of being answered for you."

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Narrated by Muslim.

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"Worthy" means deserving or likely.

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From the benefits of the hadith:

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The encouragement to increase supplication in prostration,

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because the servant is closest to his Lord then.

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The command to increase supplication

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includes the encouragement for the servant to ask his Lord for every need he has.

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On the authority of Abu Hurayrah, may Allah be pleased with him,

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that the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"The closest a servant is to his Lord is while he is prostrating,

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so increase your supplication."

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Narrated by Muslim.

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From the benefits of the hadith:

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Obedience increases the servant's closeness to Allah the Glorified and Exalted.

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Whenever the servant increases in obedience,

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Allah answers his supplication.

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Prostration is one of the places where supplication is answered,

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so the servant should increase his supplication,

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asking Allah the Exalted for the good of this world and the Hereafter.

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On the authority of Abu Hurayrah, may Allah be pleased with him,

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that the Messenger of Allah, peace and blessings of Allah be upon him,

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used to say in his prostration:

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"O Allah, forgive me all my sins,

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the minor and the major,

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the first and the last,

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and those committed openly and in secret."

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Narrated by Muslim.

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"The minor and the major"

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means the small and the great.

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From the benefits of the hadith:

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It is recommended to progress in one's request,

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which indicates a gradual approach in hoping for an answer.

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Major sins usually stem from addiction to minor ones,

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and that is why he placed the request for forgiveness of minor sins before major ones

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in his saying "the minor and the major."

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Repentance is obligatory for both minor and major sins;

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there is no difference.

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That is why the Messenger of Allah, peace and blessings of Allah be upon him, said,

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"O Allah, forgive me all my sins."

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Whoever Allah covers when he falls into disobedience,

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should not remove Allah's cover by publicizing it,

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but rather he should hasten to seek forgiveness and repent.

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The recommendation of this dhikr while prostrating.

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On the authority of Aisha, may Allah be pleased with her, who said:

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"I missed the Prophet, peace and blessings of Allah be upon him, one night,

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so I searched for him,

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and there he was, bowing or prostrating, saying:

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'Glory be to You and with Your praise; there is no god but You.'"

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In another narration: "My hand touched the soles of his feet

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while he was in the mosque,

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and they were held upright, and he was saying:

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'O Allah, I seek refuge in Your pleasure from Your anger,

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and in Your pardon from Your punishment,

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and I seek refuge in You from You; I cannot enumerate Your praise,

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You are as You have praised Yourself.'"

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Narrated by Muslim.

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From the benefits of the hadith:

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A clear statement that a man touching a woman does not invalidate wudu (ablution),

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for if it did, the prayer of the Prophet, peace and blessings of Allah be upon him, would have been invalidated.

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This is general for every woman.

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Describing the state of prostration by keeping the feet upright,

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and the perfection of humility with the utmost brokenness and submissiveness,

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along with perfect love.

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On the authority of Sa'd Ibn Abi Waqqas, may Allah be pleased with him, who said:

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We were with the Messenger of Allah, peace and blessings of Allah be upon him,

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and he said:

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"Is one of you unable to earn a thousand good deeds every day?"

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A questioner from those sitting with him asked:

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"How can one earn a thousand good deeds?"

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He said: "He glorifies Allah (says SubhanAllah) one hundred times,

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and a thousand good deeds are written for him,

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or a thousand sins are wiped away from him."

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It was recorded by Muslim.

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Al-Humaydi said:

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This is how it appears in the book of Muslim.

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Or [it is written as] "wa-yaḥuṭṭu" (and it removes).

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Al-Barqani said:

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It was also narrated by Shu'bah, Abu 'Awanah, and Yahya al-Qattan,

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from Musa, through whom Muslim narrated it.

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They said:

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"Wa-yaḥuṭṭu" (and it removes).

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Without an alif.

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Or [it means] "it removes a thousand sins from him."

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The "or" here is not for the purpose of expressing doubt,

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rather, it is for the purpose of indicating variety.

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On the authority of Abu Dharr, may Allah be pleased with him,

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that the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"Every morning, charity is due from every joint of yours."

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Every glorification of Allah (tasbih) is charity.

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Every praise of Allah (tahmid) is charity.

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Every declaration of the oneness of Allah (tahlil) is charity.

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Every declaration of the greatness of Allah (takbir) is charity.

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Enjoining good is charity.

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And forbidding evil is charity.

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And that which suffices for all of that

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are two rak'ahs one prays during the forenoon (Duha).

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It was recorded by Muslim.

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On the authority of the Mother of the Believers, Juwayriyah bint al-Harith, may Allah be pleased with her,

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that the Prophet, peace and blessings of Allah be upon him,

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left her presence early in the morning

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when he had prayed the dawn prayer,

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while she was in her place of prayer.

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Then he returned after the forenoon had advanced,

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and she was still sitting there.

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He said:

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"Have you remained in the same state in which I left you?"

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She said: "Yes."

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The Prophet, peace and blessings of Allah be upon him, said:

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"I have said four phrases after you,

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three times,

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which, if weighed against what you have said since today,

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would outweigh them:

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'Glory be to Allah and praise Him,

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by the number of His creation,

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by the measure of His pleasure,

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by the weight of His Throne,

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and by the ink of His words.'"

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It was recorded by Muslim.

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In another narration:

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"Glory be to Allah by the number of His creation,

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glory be to Allah by the measure of His pleasure,

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glory be to Allah by the weight of His Throne,

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glory be to Allah by the ink of His words."

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And in the narration of al-Tirmidhi:

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"Shall I not teach you words that you may say?

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Glory be to Allah by the number of His creation,

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glory be to Allah by the number of His creation,

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glory be to Allah by the number of His creation,

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glory be to Allah by the measure of His pleasure,

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glory be to Allah by the measure of His pleasure,

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glory be to Allah by the measure of His pleasure,

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glory be to Allah by the weight of His Throne,

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glory be to Allah by the ink of His words."

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"Her place of prayer" means the spot where she performs her prayer.

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"Advanced" means he entered the time of the forenoon (Duha).

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Among the benefits of the hadith:

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It is recommended for a woman to designate a place for prayer in her home.

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The eagerness of the Mothers of the Believers, may Allah be pleased with them, for the remembrance of Allah and increasing it.

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It is incumbent upon a man to urge his family and encourage them toward obedience and remembrance.

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And gratitude to Allah, Lord of the worlds.

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An explanation of the virtue of this specific remembrance.

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And that it suffices the servant for his day, so he is not counted among the heedless.

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Riyad al-Salihin, oh Riyad al-Salihin.