Riyadh Al-Salehin | Episode (151) | Chapter on the virtue of remembrance and urging it (2)

0:00 Riyadh al-Salihin from the words of the Master of the Messengers, peace and blessings of Allah be upon him.

0:09 Chapter: The Virtue of Dhikr (Remembrance of Allah) and the Encouragement Thereof.

0:15 On the authority of Sa'd Ibn Abi Waqqas, may Allah be pleased with him,

0:20 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:

0:28 "O Allah, I seek refuge in You from cowardice and miserliness;

0:32 and I seek refuge in You from being returned to the most feeble age (of senility);

0:37 and I seek refuge in You from the trial of the world;

0:40 and I seek refuge in You from the trial of the grave."

0:43 Narrated by al-Bukhari.

0:47 "The most feeble age" means the lowest and most decrepit stage, which is senility.

0:51 "The trial of the world" refers to the Dajjal (the Antichrist).

0:56 From the benefits of the hadith:

1:00 Cowardice and miserliness are two evil character traits.

1:03 It is incumbent upon the servant to seek refuge in Allah from both.

1:07 The Messenger of Allah, peace and blessings of Allah be upon him, coupled cowardice and miserliness together,

1:12 because the benefit expected from a servant

1:15 is either through his wealth or through his physical self.

1:18 The miser withholds the benefit of his wealth,

1:21 and the coward withholds the benefit of his physical self.

1:24 A believing servant may be naturally inclined toward various traits,

1:29 except for cowardice and miserliness.

1:32 It is recommended to seek refuge from senility,

1:35 because in that state, the servant loses his physical strength

1:38 that assists him in the obedience of Allah,

1:41 and he may also lose his mental faculties.

1:44 Describing the Dajjal as the "trial of the world"

1:48 is an indication of the magnitude of his trial,

1:51 and that it is the greatest trial to occur in this world.

1:55 For there has been no trial on earth since Allah created the progeny of Adam

2:00 greater than the trial of the Dajjal.

2:03 The punishment and the bliss of the grave are absolute truths;

2:06 none denies them except one who is ignorant and obstinate.

2:09 On the authority of Mu'adh, may Allah be pleased with him,

2:13 that the Messenger of Allah, peace and blessings of Allah be upon him,

2:16 took his hand and said:

2:19 "O Mu'adh, by Allah, I truly love you."

2:23 Then he said, "I advise you, O Mu'adh:

2:26 Do not ever fail to say at the end of every prayer:

2:31 'O Allah, help me to remember You, to thank You,

2:34 and to worship You in the best manner.'"

2:38 Narrated by Abu Dawud.

2:40 On the authority of Abu Hurayrah, may Allah be pleased with him,

2:43 that the Messenger of Allah, peace and blessings of Allah be upon him, said:

2:48 "When one of you performs the Tashahhud,

2:50 let him seek refuge in Allah from four things;

2:53 he should say:

2:55 'O Allah, I seek refuge in You from the punishment of Hell,

2:59 and from the punishment of the grave,

3:01 and from the trial of life and death,

3:04 and from the evil of the trial of the False Messiah (al-Masih al-Dajjal).'"

3:08 Narrated by Muslim.

3:11 From the benefits of the hadith:

3:15 It is obligatory for the one praying to recite this supplication

3:18 upon finishing the final Tashahhud

3:21 and before the Taslim (salutation).

3:24 The believing servant seeks protection with Allah from the punishment of Hell.

3:28 “And who say: Our Lord! Avert from us the doom of hell; lo! the doom thereof is anguish;” (25:65)

3:32 The servant is exposed to the trials of the world,

3:35 therefore, he should always turn to Allah the Exalted,

3:40 asking Him not to leave him to himself for even the blinking of an eye.

3:45 The False Messiah is a great trial;

3:50 the servant must seek protection in Allah from him.

3:55 On the authority of Ali, may Allah be pleased with him, who said:

3:58 The Messenger of Allah, peace and blessings of Allah be upon him,

4:01 when he stood for prayer,

4:04 among the last things he would say between the Tashahhud and the Taslim was:

4:08 "O Allah, forgive me for what I have sent forth and what I have delayed,

4:12 what I have hidden and what I have made public,

4:15 and what I have committed in excess,

4:17 and what You know better than I do.

4:20 You are the One who brings forward and You are the One who delays."

4:23 “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)

4:26 Narrated by Muslim.

4:30 From the benefits of the hadith:

4:32 The recommendation to draw near to Allah with this supplication between the Tashahhud and the Taslim.

4:38 Seeking forgiveness after an act of worship

4:41 signals that the servant should rely on Allah, not on his own deeds,

4:46 so he should not be deluded by what he has done.

4:49 Sin and shortcoming are inherent to human beings,

4:52 so the servant must repent from all of that,

4:55 and seek forgiveness for what he does not know.

4:58 The knowledge of Allah is all-encompassing;

5:01 it surrounds all deeds, words,

5:04 actions, and states.

5:07 The keys to all matters are in the hand of Allah, the Glorified and Exalted,

5:11 and the dominion of the heavens and the earth is by His command.

5:14 He raises whom He wills,

5:16 and He abases whom He wills.

5:18 “He will not be questioned as to that which He doeth, but they will be questioned.” (21:23)

5:24 On the authority of Aisha, may Allah be pleased with her, who said:

5:27 The Prophet, peace and blessings of Allah be upon him,

5:30 used to frequently say in his bowing (ruku') and prostration (sujud):

5:34 "Glory be to You, O Allah, our Lord, and with Your praise;

5:37 O Allah, forgive me."

5:40 Agreed upon.

5:43 From the benefits of the hadith:

5:46 It is recommended to supplicate during bowing and prostration,

5:50 contrary to those who restrict it to prostration.

5:53 It is recommended to be consistent with this supplication,

5:56 because it is from the guidance of the Messenger of Allah, peace and blessings of Allah be upon him,

6:00 which he adhered to and practiced frequently.

6:03 On the authority of Aisha, may Allah be pleased with her,

6:07 that the Messenger of Allah, peace and blessings of Allah be upon him,

6:10 used to say in his bowing and prostration:

6:13 "All-Glorious, All-Holy,

6:16 Lord of the angels and the Spirit."

6:19 Narrated by Muslim.

6:22 "All-Glorious, All-Holy"

6:25 means the One who is glorified and sanctified.

6:28 The meaning of

6:30 bowing and prostration is for the One free from deficiencies and partners,

6:34 and everything that does not befit Divinity,

6:37 the One purified from everything that does not befit the Creator.

6:41 "The Spirit" is Jibril, peace be upon him.

6:46 From the benefits of the hadith:

6:50 The recommendation to call upon Allah the Exalted by His supreme attributes

6:54 that indicate His perfection and majesty.

6:57 Allah, the Glorified and Exalted, is the Lord of the worlds,

7:01 and He specifically mentioned the realm of the angels

7:04 because they are the greatest of realms and the most obedient to Allah the Exalted,

7:08 and the most constant in His worship.

7:11 Then He mentioned the angel of the highest status before Allah.

7:15 The permissibility of glorification (tasbih) in prostration,

7:19 contrary to those who restrict it to supplication.

7:24 On the authority of Ibn Abbas, may Allah be pleased with them both,

7:27 that the Messenger of Allah, peace and blessings of Allah be upon him, said:

7:31 "As for bowing, glorify the Lord, the Mighty and Majestic, therein;

7:36 and as for prostration, strive in supplication,

7:40 for it is worthy of being answered for you."

7:43 Narrated by Muslim.

7:45 "Worthy" means deserving or likely.

7:49 From the benefits of the hadith:

7:54 The encouragement to increase supplication in prostration,

7:57 because the servant is closest to his Lord then.

8:01 The command to increase supplication

8:03 includes the encouragement for the servant to ask his Lord for every need he has.

8:10 On the authority of Abu Hurayrah, may Allah be pleased with him,

8:13 that the Messenger of Allah, peace and blessings of Allah be upon him, said:

8:17 "The closest a servant is to his Lord is while he is prostrating,

8:22 so increase your supplication."

8:24 Narrated by Muslim.

8:27 From the benefits of the hadith:

8:29 Obedience increases the servant's closeness to Allah the Glorified and Exalted.

8:36 Whenever the servant increases in obedience,

8:38 Allah answers his supplication.

8:41 Prostration is one of the places where supplication is answered,

8:44 so the servant should increase his supplication,

8:47 asking Allah the Exalted for the good of this world and the Hereafter.

8:54 On the authority of Abu Hurayrah, may Allah be pleased with him,

8:57 that the Messenger of Allah, peace and blessings of Allah be upon him,

9:00 used to say in his prostration:

9:02 "O Allah, forgive me all my sins,

9:06 the minor and the major,

9:08 the first and the last,

9:10 and those committed openly and in secret."

9:13 Narrated by Muslim.

9:16 "The minor and the major"

9:18 means the small and the great.

9:22 From the benefits of the hadith:

9:24 It is recommended to progress in one's request,

9:27 which indicates a gradual approach in hoping for an answer.

9:32 Major sins usually stem from addiction to minor ones,

9:36 and that is why he placed the request for forgiveness of minor sins before major ones

9:41 in his saying "the minor and the major."

9:44 Repentance is obligatory for both minor and major sins;

9:48 there is no difference.

9:49 That is why the Messenger of Allah, peace and blessings of Allah be upon him, said,

9:54 "O Allah, forgive me all my sins."

9:57 Whoever Allah covers when he falls into disobedience,

10:02 should not remove Allah's cover by publicizing it,

10:06 but rather he should hasten to seek forgiveness and repent.

10:10 The recommendation of this dhikr while prostrating.

10:14 On the authority of Aisha, may Allah be pleased with her, who said:

10:19 "I missed the Prophet, peace and blessings of Allah be upon him, one night,

10:23 so I searched for him,

10:25 and there he was, bowing or prostrating, saying:

10:29 'Glory be to You and with Your praise; there is no god but You.'"

10:34 In another narration: "My hand touched the soles of his feet

10:38 while he was in the mosque,

10:40 and they were held upright, and he was saying:

10:44 'O Allah, I seek refuge in Your pleasure from Your anger,

10:48 and in Your pardon from Your punishment,

10:51 and I seek refuge in You from You; I cannot enumerate Your praise,

10:55 You are as You have praised Yourself.'"

10:59 Narrated by Muslim.

11:01 From the benefits of the hadith:

11:06 A clear statement that a man touching a woman does not invalidate wudu (ablution),

11:11 for if it did, the prayer of the Prophet, peace and blessings of Allah be upon him, would have been invalidated.

11:17 This is general for every woman.

11:20 Describing the state of prostration by keeping the feet upright,

11:24 and the perfection of humility with the utmost brokenness and submissiveness,

11:28 along with perfect love.

11:30 On the authority of Sa'd Ibn Abi Waqqas, may Allah be pleased with him, who said:

11:36 We were with the Messenger of Allah, peace and blessings of Allah be upon him,

11:40 and he said:

11:42 "Is one of you unable to earn a thousand good deeds every day?"

11:47 A questioner from those sitting with him asked:

11:50 "How can one earn a thousand good deeds?"

11:52 He said: "He glorifies Allah (says SubhanAllah) one hundred times,

11:57 and a thousand good deeds are written for him,

12:00 or a thousand sins are wiped away from him."

12:03 It was recorded by Muslim.

12:05 Al-Humaydi said:

12:07 This is how it appears in the book of Muslim.

12:09 Or [it is written as] "wa-yaḥuṭṭu" (and it removes).

12:11 Al-Barqani said:

12:13 It was also narrated by Shu'bah, Abu 'Awanah, and Yahya al-Qattan,

12:17 from Musa, through whom Muslim narrated it.

12:20 They said:

12:22 "Wa-yaḥuṭṭu" (and it removes).

12:23 Without an alif.

12:25 Or [it means] "it removes a thousand sins from him."

12:29 The "or" here is not for the purpose of expressing doubt,

12:31 rather, it is for the purpose of indicating variety.

12:35 On the authority of Abu Dharr, may Allah be pleased with him,

12:38 that the Messenger of Allah, peace and blessings of Allah be upon him, said:

12:42 "Every morning, charity is due from every joint of yours."

12:48 Every glorification of Allah (tasbih) is charity.

12:50 Every praise of Allah (tahmid) is charity.

12:53 Every declaration of the oneness of Allah (tahlil) is charity.

12:56 Every declaration of the greatness of Allah (takbir) is charity.

12:59 Enjoining good is charity.

13:02 And forbidding evil is charity.

13:05 And that which suffices for all of that

13:07 are two rak'ahs one prays during the forenoon (Duha).

13:10 It was recorded by Muslim.

13:12 On the authority of the Mother of the Believers, Juwayriyah bint al-Harith, may Allah be pleased with her,

13:17 that the Prophet, peace and blessings of Allah be upon him,

13:20 left her presence early in the morning

13:22 when he had prayed the dawn prayer,

13:24 while she was in her place of prayer.

13:26 Then he returned after the forenoon had advanced,

13:28 and she was still sitting there.

13:30 He said:

13:31 "Have you remained in the same state in which I left you?"

13:35 She said: "Yes."

13:37 The Prophet, peace and blessings of Allah be upon him, said:

13:41 "I have said four phrases after you,

13:44 three times,

13:46 which, if weighed against what you have said since today,

13:49 would outweigh them:

13:51 'Glory be to Allah and praise Him,

13:53 by the number of His creation,

13:55 by the measure of His pleasure,

13:57 by the weight of His Throne,

13:59 and by the ink of His words.'"

14:01 It was recorded by Muslim.

14:04 In another narration:

14:06 "Glory be to Allah by the number of His creation,

14:09 glory be to Allah by the measure of His pleasure,

14:12 glory be to Allah by the weight of His Throne,

14:15 glory be to Allah by the ink of His words."

14:19 And in the narration of al-Tirmidhi:

14:21 "Shall I not teach you words that you may say?

14:25 Glory be to Allah by the number of His creation,

14:28 glory be to Allah by the number of His creation,

14:31 glory be to Allah by the number of His creation,

14:34 glory be to Allah by the measure of His pleasure,

14:37 glory be to Allah by the measure of His pleasure,

14:40 glory be to Allah by the measure of His pleasure,

14:43 glory be to Allah by the weight of His Throne,

14:52 glory be to Allah by the ink of His words."

15:03 "Her place of prayer" means the spot where she performs her prayer.

15:08 "Advanced" means he entered the time of the forenoon (Duha).

15:12 Among the benefits of the hadith:

15:15 It is recommended for a woman to designate a place for prayer in her home.

15:21 The eagerness of the Mothers of the Believers, may Allah be pleased with them, for the remembrance of Allah and increasing it.

15:28 It is incumbent upon a man to urge his family and encourage them toward obedience and remembrance.

15:33 And gratitude to Allah, Lord of the worlds.

15:36 An explanation of the virtue of this specific remembrance.

15:40 And that it suffices the servant for his day, so he is not counted among the heedless.

15:46 Riyad al-Salihin, oh Riyad al-Salihin.

Riyadh Al-Salehin | Episode (151) | Chapter on the virtue of remembrance and urging it (2)

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