7 Conditions to Purify your Heart in Ramadhan

In his works Imam Muhammad ibn Abu Bakr (ibn Al-Qayyim) elucidates seven conditions that we, as Muslims must possess for our hearts to be saleem (Healthy & Sound).

The below article shows us how these seven conditions can be easily achieved in Ramadhan so as to purify our heart and make it 'Qalb-e-Saleem'.

The heart is the seat of Iman, or faith.  The heart is the source of all righteous action. Purity (Tazkiya) of the heart shows itself by transforming knowledge into action. Sickness of the heart shows itself by meeting reminders with heedlessness.

In his mercy, Allah has sent Ramadan to us to purify our hearts. Though we may lose sight of it, during Ramadan while our bodies are fasting, our hearts should be feasting. In this celebration of self-restraint, we should also be celebrating a degree of nourishment for our hearts that we do not normally find the rest of the year. 

We should be revelling in this break Allah has given us to look inward - revelling in the freedom we find from the addictions and preoccupations that normally chain our hearts to our base desires. We should find joy in the liberation that comes with moving closer to Allah. 
The temporary cessation of our seemingly endless quest for material pleasure should afford us the opportunity to strengthen our hearts and indeed to purify them.

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The seven conditions  to attain Purity of Heart in Ramadhan:

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1) In this month, we must establish a sense of belonging to the next world.

Allah SubhanahuwaTa'Ala says in Suratul-Hadid.

(surah 57.  ayat 20)
"know you (all), that the life of This world is but play and amusement, pomp and mutual boasting and multiplying, (in rivalry) among yourselves, riches and children. here is a similitude: How rain and the growth which it brings forth, delight (the hearts of) the tillers; soon it withers; Thou wilt see it grow yellow; then it becomes dry and crumbles away. but In the Hereafter is a penalty severe (for the devotees of
wrong). and forgiveness from Allah and (His) good pleasure (for the devotees of Allah.. and what is the life of This world, but goods and chattels of deception?"

The Messenger of Allah, SallAllahuAlayheWaSallam said:
“What have I got to do with the material world. The example of the material world and I is that of a traveller. Traveling in the afternoon heat, he stopped to rest under the shade of a tree for some moments. Then, he rose and left it.”
 -Tirmidhi, Ahmad (Hasan)

Again, seperation from those desires that normally consume our days, should allow us to reflect, to think about the deception of this life. To understand the deception that lies in living each day only for the fleeting pleasure of eating, drinking, sleeping or copulating.
Allah is detatching us from these things so that we can begin to understand what he and his messenger are telling us -- that to continuously pursue pleasure, is to chase something that will escape from you as soon as you catch it, and will cause a person to forget their return to Allah.

“And hell is brought near that day; on that day man will remember, but how will the remembrance avail him? He will say: Ah, would that I had sent before me (some provision) for my life!” -- [Al Fajr 89/23-24]

Ali – Radi Allahu ‘anhu – once stood at the head of a grave and said to his companion, “If he had a chance to return to this life, what do you think he would do?” His companion
replied, “He would do nothing but good deeds.” Ali – Radi Allahu ‘anhu – then said, “If it is not going to be him, then let it be you.”


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2) Our hearts must begin to feel remorse and anguish upon committing sins.

The Messenger of Allah said:
"Beware of sins which are treated as being minor, just like a people who encamp in the centre of a valley, so someone brings a stick of firewood and someone else brings a stick until they are therefore able to bake their bread.
Likewise sins which are treated as being minor and for which the person is taken to account will destroy him."  Reported by Ahmad (5/331) and others.
'Abdullah ibn Mas'ood said: The believer sees his sins as if he were sitting beneath a mountain which he feared was about to fall upon him, whereas the wicked sees his sins like a man who finds a fly settle upon his nose, so he does this (one of the narrators said: He brushes it away from his nose). Reported by al-Bukhari (Eng. Trans. 8/214/no.320) .

The fact that we are doing an act of worship that permeates our entire day should make us more aware of everything that we do. We are aware that not leaving sins during the day will cause Allah to not accept our fast, so we are more inclined to leave sins. In essence because we are fasting we begin to magnify each sin as something that stands between us and our worship of Allah - prevents us from progressing in our quest to come nearer to Allah.
This lesson is one that we should carry with us all of the time. If we thought of each sin as something that would destroy our relationship with Allah, and bring about his anger, we would never commit such acts. But we are a people of forgetfulness -- we are a people that use our good deeds as an excuse to do things we know are displeasing to Allah. Brothers and sisters, Allah is not in need of anything from his creation. It is we who are in need of every good deed we could possibly accumulate in this world.
We cannot ignore the affect committing sin (without striving against it) has on our hearts. Whether this means that we willingly surround ourself with people that continuously commit sins, or we are taking as entertainment things which make light or even promote sins such as drinking alchohol and zina. Brothers and sisters it affects our hearts when we watch things that are contrary to the laws of Allah – but not only do we not avoid these things, indeed we boldly seek them out -- drowning our hearts in a sea of disobedience and then expecting to have humility in our salah. Bringing to our ears endless streams of idle talk and profanity and still expecting that our own tongues speak only good. Does it make sense to believe that our hearts are unaffected by what goes on around us?

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3) During this month, we must begin to place value where it truly is --
we must begin to feel that the remembrance of Allah is worth more than any material wealth. The third attribute of a healthy heart is that the person is more upset if they miss their daily recitation of Qur'an or Dhikr than if they lost wealth. If the wealth is more dear to us, then that indicates we do not see this Dhikr as essential –we do not have an attitude that our relationship with Allah is in need of maintinence and indeed improvement. If we have such a routine and we have no feeling upon missing it, that most likely means we are continuing to do it out of habit – that the action is upon our limbs, but its place in our heart is vacant.

Can we place a value on the remembrance of Allah? How much would someone have to offer us to make us leave reading the Qur'an during the days of Ramadan. Or if we are
not doing it -- think how much money it would require for us to begin to do that. If someone were to offer $50 for us to finish a Juz' (a 1/30 th part of the Quran) each day would we do it? Would we FIND the time even though we say we might not have it? If so then that means that the enticement of money has a greater effect on our hearts than the reward of Allah.

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4) During Ramadan we must take pleasure in these acts of Ibadah -- we should feel joy, and peace that our days and nights are being spent fulfilling the purpose for which Allah has created us. The fourth attribute of a heart that is saleem is that it finds greater pleasure in worshipping Allah, than in food and drink.
This should be another point of self examination. We all know the pleasure we feel upon having good food. We have a desire to eat more - perhaps even eat more than we should.
Have we ever had this same pleasure to come from an act of Ibadah. Perhaps for some of us the idea of feeling joy or pleasure from fasting or Salah has never even occurred to us.
Now if this is the case -- that we have never even thought about feeling joy from worshipping Allah we have to ask ourselves if it is really possibly to go through our lives
disliking something and still doing it with excellence. We all know that the things we love are the things we do best. And if we have never considered loving our Salah or loving the Fasting of Ramadan, it goes without saying that these acts of worship then are probably among the worst things we do with regards to the care we put into them and their resulting quality.
If we have felt joy from our acts of worship before, and yet food is still more pleasurable, then that means our hearts are in a constant state of emptiness. The hearts are put at rest
when they are fulfilling the purpose of their creation -- when they are aware of their lord and are looking forward to meeting him. We are trying to satisfy our hearts -- an entity
which is not physical -- with a pleasure that is purely physical and extremely fleeting. Though this may distract us, it will not complete us, will not satisfy our hearts -- and perhaps this is why we must eat so much. Because we are trying to use the food to fill a void that cannot be filled by something material.

Allah says in Surat Ar-Ra'ad:
Verily in the remembrance of Allah do the heart's find rest [Ar-Ra'ad 13:28]
Brothers and sisters are we finding rest worshipping Allah in this month of Ramadan?
Are we finding satisfaction or are we finding our empty stomachs again and again throughout the day -- counting down the hours until we can eat again. Are we finding
pleasure standing before Allah in Tarawih -- if we are doing it at all?
If food is more pleasurable, more desireable to our hearts than Ibadah, that means we have an addiction – it means that our fleeting physical pleasure has a greater place in our heart than the worhsip of Allah.

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5) Fasting should show us the importance of doing acts of worhsip with sincerity. The fifth attribute is that the person is very concerned with doing deeds solely for the sake of Allah.
We all realize that no one else knows whether we are fasting or not. And usually we think about this in regards to whether or not we eat when others are around. But brothers and sisters fasting with sincerity is abstaining from sins as well. Is it a sincere fast if we are still committing acts of disobedience thinking that no one sees us? Are we just abstaining from food because everyone else is?
The Messenger of Allah, SullallahuAlayheWaSallam said:
"What I fear for you the most is the minor shirk, that is ar-riyaa. Allaah will say on the Day of Judgement when He is rewarding the people for their actions: Go to those for whom you did riyaa for in the world then see if you find the reward
with them." [Related by Ahmad (5/428, 429) and al-Baghawi in Sharh us-Sunnah (4135) from the hadeeth of Mahmood bin Lubaid, radiyallaahu `anhu, with an authentic chain upon the conditions of Muslim.]

We must search within ourselves and find that sincerity -- if we cannot find it while fasting -- an act that is solely between us and Allah, we will not be able to find it the rest of the year, doing acts that are seen by the people.

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6) During Ramadan we must revive our humility in Salah -- we must find a way to put everything out of our minds except Allah. If we are fasting the whole day, Insha'Allah remembering Allah and then when it comes to Salah we are still distracted, it means our hearts have been infected by a disease. The sixth attribute, then of a heart that is saleem, is that when we stand up for prayer, our worries and concerns leave us.
Now for most of us we commonly experience the opposite phenomenon – that as soon as we make our takbeer every think that we had not been thinking about suddenly comes to
the front of our mind. And to some degree this is navoidable, but we must feel a sense of danger if this occurrence is characteristice of the majority of our Salah.

Allah SubhanahuwaTa'Ala says:
(Surah 39. Az Zumar ayat 22-23)

"So woe to those whose hearts are hardened against celebrating the praises of Allah. They are manifestly
wandering (in error)!
Allah has revealed (from time to time) the Most beautiful Message In the form of a Book, consistent with itself, (yet) repeating (its teaching In various aspects): the skins of those who fear their Lord tremble there at; then their skins and their hearts do soften to the celebration of Allah's praises. such is the guidance of Allah. He guides therewith whom He pleases, but such As Allah leaves to stray, can have none to guide."

If our hearts were softened to Allah's remembrance, to hear the takbeer would be a very affecting thing – we would have humility that would bring our hearts above this influence.
When speaking about the first aspect of knowledge to be raised up, the Prophet(SAWS) said "It is humility, until you will not even see one humble person." [an-Nisaa'ee  in al-Kubraa (3/42), as is found in Tuhfatul-Ashraaf (8/211). And it is related by al-Bazzaar (no. 232), Ahmad (6/26), and by at-Tabaraani in al-Kabeer (18/43), and in his Musnadush-Shaamiyyeen (no. 6867)].

And in another narration:
If you wish, I will inform you of the first knowledge to be raised up: the khushoo'; to the extent that if you enter a congregational mosque, then you will not see a single humble
man in it." At-Tirmidhi Jaami' (no. 2655).

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7) We must begin to take advantage of our time, especially during Ramadan, as an opportunity to do acts that will be pleasing to Allah. We cannot afford to waste time, or spend it idly. Lastly, then one who has a healthy heart is more stingy about wasting time than the greedy or stingy person is about their wealth.
The Messenger of Allah SallAllahuAlayheWaSallam said:
"The two feet of the son of Aadam will not move from near his Lord on the Day of Judgement until he is asked about five (matters):- 1) about his life - how he spent it; 2) about his youth - how he took care of it; 3) about his wealth - how he
earned it; 4) and where he spent it; 5) and about that which he acted upon from the knowledge that he acquired." [at-Tirmidhi, As-Silsilah as-Sahihah #946]
and he said:
"There are two blessings which many people lose: health and free time." Reported by al-Bukhari(Eng.Trans.8/282/no.421)

Brothers and sisters we must occupy ourselves with the remembrance of Allah. There is only free time, time to waste, for the one who has finished his work. The sahaba would
pray to Allah half the year that they be able to reach Ramadan, the rest of the year, they would continue to ask that Allah accept all of their worship during Ramadan. We assume that everything we have ever done, has been accepted from us -- and we allow this to deceive us into thinking we have time to waste -- we have "free time".
The sahaba who were promised Jannah were the most eager in striving for the reward of Allah. We have no such assurance and yet we sit back, satisfied – filling our days with
endless entertainments and diversions. Brothers and sisters now is the time for awakening. Death will soon come to seal all that we have done before it, as our appeal to Allah on the day of judgement.

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Conclusion:
What Imam Ibn Al-Qayyim has outlined for us is a very comprehensive list of signposts along the path to purification. If there is a time of the year that this path is made easy for the believer, it is this month. By removing the influence of the Shaytan Allah gives us a clear picture of the state of our own hearts. No longer are the voices within us obscured
by the background noise of the Shayatin. We must realize that every evil impulse, every sinful act this month is purely the result of what is in our own hearts. While simultaneously giving us this window into ourselves, Allah has ordained fasting upon us to restrain our pursuit of material pleasures -- in his wisdom he has given us a perfect opportunity to devote all of our energy to self-examination. But Ramadan is also the month of the Qur'an -- so Allah has made clear for us the state of our hearts, removed the distractions that would normally prevent us from working to purify our hearts, and he SubhanahuwaTa'Ala has inundated us with a book that speaks to the hearts -- a book that, if we allow it, will uplift and strengthen our hearts so that they are worthy of being a
place of residence for true and complete Iman.
During these last 10 nights of Ramadan that are approaching let us try to instill in our hearts a belonging to the next world. Let us leave sins and feel remorse and anguish for all we have done in the past. We must prioritize the remembrance of Allah -- if our hearts are to become healthy it should have more value than any material sum. We should find the pleasure in our Ibadah this month that Insha'Allah will stay with us the rest of the year. We must ask Allah to grant us sincerity in all of our acts. We must clear our minds during Salah and not adulterate our worship with thoughts of the worldly life.
And lastly, let us earnestly strive for the days of Ramadan that remain, and indeed for the days of our life that remain to please Allah.

Reasons behind Disobedience -Imam Ibn Qayyim

Reasons behind Disobedience
-Imam Ibn Qayyim

The foundation of sins, the small of them and the great, is three:

1. Shirk, associating partners with Allah (swt), which is the heart’s attachment to other than Allah (swt).
2. Dhulm, oppression and injustice, which is from obeying the furious rage in the hearts.
3. Fawahish, indecency and illicit acts, which is from the strong desires and lusts.

The height of Shirk is to worship others besides Allah (swt). The height of rage is killing. The height of lusts is fornicating. This is why Allah (swt) has combined these three in one ayah (verse),

“And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty.” (Qur’an, 25:68)

These sins lead to each other. Associating partners with Allah (shirk) leads to oppression and injustice (dhulm) and immorality (fawahish), just as sincerity (ikhlas) and Oneness of Allah (tawheed) wipes them out. Allah (swt) says,

“…And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants.” (Qur’an, 12:24)

‘Evil’ (in this ayah) refers to attachment to other than Allah (swt), and ‘immorality’ refers to fornication.
Likewise, oppression and injustice leads to associating partners with Allah and immorality. Associating partners with Allah is the most unjust of injustices just as worshiping Allah Alone is the most just of justice. So justice accompanies the Oneness of Allah and oppression accompanies associating partners with Allah.
As for justice accompanying tawheed, it is proved in the ayah:

“Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge – [that He is] maintaining [creation] in justice.” (Qur’an, 3:18)

And as for oppression accompanying associating partners with Allah, it is proved in the ayah:

“…Indeed, association [with him] is great injustice.” (Qur’an, 31:13)

Likewise, immorality leads to associating partners with Allah (swt) and injustice, because when the intention (to commit immorality) is strong, it will lead to oppression and relying upon magic and Satan.
Allah (swt) has connected fornication and associating partners with Him in the ayah,

“The fornicator does not marry except a [female] fornicator or polytheist, and none marries her except a fornicator or a polytheist, and that has been made unlawful to the believers.” (Qur’an, 24:3)

These three deeds (associating partners with Allah, injustice and immorality) gravitate towards each other, and one necessitates the other. This is why whenever the heart is weakest in tawheed and greater in associating with Allah, it is at its most immoral state and it is attached to committing these deeds and their results.
The analogy of this is contained in the series of ayat,

“So whatever thing you have been given – it is but [for] enjoyment of the worldly life. But what is with Allah is better and more lasting for those who have believed and upon their Lord rely.” (Qur’an, 42:36)

Allah (swt) tells us here that He has prepared something better than this worldly life for those who believe and rely upon Him – this is referring to tawheed. Then He says,

“And those who avoid the major sins and immoralities, and when they are angry, they forgive.” (Qur’an, 42:37).

These people avoid immoralities, which means they stay away from strong desires and lusts. Furthermore, they forgive even when they have a furious rage in their hearts. Allah (swt) connects tawheed to chastity and justice, which is the combination of all that is good.

-Taken from Imam Soheb Web's site

Five things for true remembrance of Allah-Part-4

Star 5. Remembering the Aakhirah (Hereafter).

A believer does not fully remember Allah unless he remembers the (Aakhirah) Last Day and its joys and horror. The Last Day of each person starts with his death.
Allah's Messenger said:
[ نهيتكم عن زيارة القبور فزورها فإنها تذكرة]

[I forbade you from visiting graveyards, but visit them because visitation to graveyard is a reminder.]

Remember the instant your soul will depart from your body. Remember what kind of angels will come to remove your soul: the angels of torment, about whom Allah said:

 ولو ترى إذ الظلمون في غمرات الموت والملائكة باسطوا أيديهم أخرجوا أنفسكم اليوم تجزون عذاب الهون بما كنتم تقولون على الله غير الحق و كنتم عن آياته تستكبرون
            
6:93{And if you had seen when the unjust shall be in the agonies of death and the angels are stretching forth
their hands saying: Give up your souls; today shall you be recompensed with an ignominious chastisement because you spoke against Allah other than the truth and (because) you showed pride against His verses.}

Or the angels of Mercy, about whom Allah said:

{ إن الذين قالوا ربنا الله ثم استقموا تتنـزل عليهم الملائكة ألا تخافوا و لا تحزنوا و ابشروا بالجنة التي كنتم توعدون}

41:30 {As for those who say: Our Lord is Allah, and afterward are upright the angels descend upon them, saying: Fear not, nor grieve, and bear good tidings of the gardens which you were promised.}
Remember your soul's journey in the skies and contemplate if heaven's doors would open to your soul, or if it would be banned from entering heaven's door.
Remember the time when Munkar and Nakeer, two blue blackish angels, would question you in your grave. They would yell at you and sit you up in your grave and ask you, who is your Lord? What is your religion? And who is your prophet? Simple questions, but in the grave only the truthful will be able to answer.
Remember the squeeze of the grave and whether it would expand as far as one can see, or it would tighten until the ribs of its occupant break.
Remember if your deeds would appear to you in the image of a handsome, nicely dressed, sweet-smelling man, he would deliver to you glad tidings. But, if your deeds appear to you in the image of an hideous man whose clothing is ugly, and smell is foul, then he would deliver to you bad news.
Remember whether a window from paradise would open on your grave, so you would receive from it the fragrance and the breeze of Jannah. Or a window from hell would open on your grave, so you would receive from it the heat and wind of hell.
Remember whether you would every morning and evening see your seat in Jannah, or you would see every morning and evening your place in hell.
Remember whether you would say after you see your seat in Jannah , O Lord let the Hour come, or you would say, after you see your place in hell, O Lord do not let the Hour come.
Remember when the trumpet will be blown and the souls will be installed in the bodies and the people will be resurrected to stand before the Lord.
Remember when people will be grouped in one flat area and the sun will come near upon them. Remember whether you would be comfortable in the shade or you would be distressed in your sweat to your ankles, or to your knees, or to your waist, or to your mouth.
Remember when you will be exposed before Allah not a secret of yours will be hidden. And remember the reckoning, and whether you would receive an easy reckoning and turn to your family happily, or receive a difficult reckoning and invoke destruction.
Remember the scale and whether your scale will be heavy with good deeds so your living will be joyous, or your scale will be light due to deficiency in good deeds so your living will be in hell.
Remember when the records will be given, and whether you would receive your record in your right hand and say here I am, read my book, surly I knew that I should meet my reckoning, then you will be in blissful state in a high garden whereof the clusters are in easy reach,
or you would receive your record in your left hand then you would say I wish I did not receive my book, nor I knew my reckoning , I wish death was the end, my wealth has not availed me, my power has gone from me.
Remember whether you would drink from the Prophet's (SAWS) pool or you would be kept off of it.
Remember crossing the bridge over hell and the hooks that snatch people off the bridge according to their deeds. Remember your pace crossing the bridge, would it be like a blink of an eye, or like thunder, or wind, the speed of bird, or a horse, or in jogging speed, or walking speed, or crawling speed. Remember whether you would be saved, or the hooks will cut you, scratch you, than release you, or cut you, scratch you and than immerse you in fire.
Remember whether you would enter Jannah with the first group bright as the full moon, or with the second group shining like the bright star, or you enter Jannah without reckoning , or after easy reckoning, or after hard reckoning and burning in hell until blackened then you will be removed with those who have eemaan that weighs one golden coin.
or you will removed with those who have eemaan that weighs half golden coin.
Or you will be removed with those who have eemaan that weighs one seed of barley.
Or you will be removed with those who have eemaan that weighs one seed of oat.
Or you will be removed with those who have eemaan that weighs the smallest, smallest, smallest mustard seed.
Or you will be removed from hell with those about whom Allah says:
{By my honor, greatness and superiority I will remove from it whoever said there is no god but Allah.}
Then water from Jannah will be poured on those burnt people so they rejuvenate and then they will enter Jannah and those will be know as aljahannameyoon.
Or you may enter the great fire in which you would not live nor die every time the skin is cooked, they will be given a new skin to experience the pain again. Remember whether you would drink form the springs of Jannah, from the rivers of wine, milk, water, and pure honey, and eat from the fruit of Jannah and drink wine from golden and sliver cups, or you would drink from the flaming water in hell and eat from the zaqoom tree , a tree that grows from the bottom of hell, its crops as if they were the heads of devils, they will eat from it until they fill their bellies and afterward thereupon they have a drink of boiling water that boil like molten brass. It seethes in their bellies. This is the food of the sinners.

Remember will you be deprived for eternity from seeing your Lord, or you would be in Jannah near your Lord whence you see Him.
Imagine yourself in paradise enjoying all amenities, all the luxuries, all the blessings, all the pleasant things,
When you see you Lord, you will forget everything you may be experiencing at that moment, because the pleasure that is derived from the bliss of paradise amounts to nothing in comparison to the pleasure that is derived from seeing the “Face” of your Lord.
The utopia of happiness in Jannah is attained when the people of Jannah see their Lord with their eyes. Allah's Messenger said:

‏ إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ - قَالَ - يَقُولُ اللَّهُ تَبَارَكَ وَتَعَالَى تُرِيدُونَ شَيْئًا أَزِيدُكُمْ فَيَقُولُونَ أَلَمْ تُبَيِّضْ وُجُوهَنَا أَلَمْ تُدْخِلْنَا الْجَنَّةَ وَتُنَجِّنَا مِنَ النَّارِ - قَالَ - فَيَكْشِفُ الْحِجَابَ فَمَا أُعْطُوا شَيْئًا أَحَبَّ إِلَيْهِمْ مِنَ النَّظَرِ إِلَى رَبِّهِمْ عَزَّ وَجَلّ‏

[When the people of Jannah enter Jannah, Allah, the hallowed, the most high will say to them do you wish to have more of any thing? They will say you honored us and admitted us to Jannah and saved us from the fire. Then Allah removes the veil, nothing is more beloved to them than viewing their Lord.] Muslim

Only when we live with a heart that knows Allah and remembers Him accurately, we can lead our lives according to Allah's desire and not our personal whims and fancies. Living this way starts with accepting Prophet Muhammad SAWS as our role model.

لقد كان لكم في رسول الله اسوة حسنةلمن كان يرجوا الله و اليوم الأخر و ذكر الله كثيرا

33:21 {Certainly you have in the Apostle of Allah an excellent example for him who hopes in Allah and the last day and remembers Allah much.}

Five things for true remembrance of Allah-Part-3

Star 4. Remembering the Torment and Wrath.

In order to fully remember Allah., we must remember His torment and wrath. It is not befitting of a believer to live his life thinking that Allah's statements of punishment do not apply to him. Allah characterizes believers that they fear him. They do not fear Him because he is an intimidating God. They fear Him because they know He is Just and they are deserving of His punishment. In actuality they fear His torment but not Him personally. Scholars said when believers enter Jannah their love to Allah increases because they see Him and their fear ends because they receive total security. A believer does not fully remember Allah unless he remembers His statements of punishment and retribution. Allah wants us to know that He is severe in punishment.
{و اتقوا الله واعلموا أن الله شديد العقاب}

2:196 {protect yourselves from Allah and know that Allah is Severe in punishment.}
اعلموا أن الله شديد العقاب} الأنفال

8:25 {know that Allah is severe in punishment.}

اعلموا أن الله غفور رحيم و اعلموا أن الله شديد العقاب} المائدة

5:98 {Know that Allah is Forgiving, Merciful. And Know that Allah is severe in punishment.}

إن ربك سريع العقاب و إنه لغفور رحيم} الأنعام 165
6: 165 {Your lord is quick in punishment and He is Oft-Forgiving, Most Merciful.}

نبئ عبادي أني أنا الغفور الرحيم و أن عذابي هو العذاب الأليم} الحجر

15: 49-50 {Inform my slaves that I am the Oft-Forgiving, the Most Merciful. And my torment is indeed the most painful torment.}
Believers who know the magnitude of Allah punishment stay way from disobeying Allah

{قل إني أخاف إن عصيت ربي عذاب يوم عظيم}

6:15 {Say: I fear the torment of a great day, if my Lord I disobey.}

This statement reflects how the mind-set of a believer should be. Whenever evil desires within a believer instigate him/her to do something sinful, or wherever the glitter of life entices a believer to a sinful practice, this Quranic truth should pop up to his mind’s screen.
Many people program their minds that when they are about to do something sinful to send the following message to their mind screen:
Do not worry, be happy, go ahead, because your God is Forgiving and Merciful.

This is not the correct message at this time.
The correct message is the one that stops the sinful practice, not the one that encourages the sinful practice. Thus, a believer does not fully remember Allah unless he remembers His punishment.

Five things for true remembrance of Allah- Part-2

Star 2. Remembering Allah’s Statements of orders and prohibition.

In order to remember Allah, we must remember Allah's statements of commands and prohibition.
In proportion to how much a believer lives up to Allah's commandments, he would be able to fight off temptation.
Allah wants you to be happy, satisfied, and content.
When you carry out Allah's commands you capitalize on the opportunity to be the best you can be.
Happiness is the result of carrying out Allah’s commands.
Satisfaction is the product of carrying out Allah's commands.
A tasteful life is the reward of carrying out Allah's commands.
The more a person implements Allah's commands in his life, the more satisfying and tasteful his life will be. The less a person implements Allah's commands in his life, the less satisfying and tasteful his life will be. As an aid to devotion, a person must know that Allah’s commands bring good to him in this life and the Hereafter; and Allah’s prohibition safeguards him from harmful matters, theologies, and practices.
Allah, the Merciful One, did not prohibit things as a measure of punishment or deprivation but rather as a measure of protection from harm, and a shield from evil that safeguards us from destruction.
Star 3. Remembering Allah’s Bounties and Blessings.
In order to remember Allah, we must remember His bounties. He said

{ياأيها الناس اذكروا نعمت الله عليكم}

35:3 {O man kind remember Allah's bounties on you.}

Remembering Allah's bounties means to remember that Allah is the giver of all bounties. This mind set gives a believer an opportunity to be successful.
Allah said:

{ فذكروا آلآء الله لعلكم تفلحون}

7:69 {Thus remember Allah's bounties upon you that you may be successful.}

Allah told us in the Quran that remembering Him brings success.
{ واذكروا الله كثيراً لعلكم تفلحون}


62:10 {Remember Allah much that you may be successful.}

Remembering Allah's bounties blows on the heart like a fresh summer breeze that awakens and kindles Allah's love in the heart of the one who is bounty-conscious.

Five things for true remembrance of Allah- Part-1

TO TRULY REMEMBER ALLAH, WE MUST REMEMBER FIVE MATTERS:
(Taken from Abu Nour's article)
One must remember all those five in order to be a five star believer

1. Remembering Allah's names and attributes. 

 In order to remember Allah, we must remember His names and attributes which entails collecting them, call Allah by them, praise Allah by them and modeling our selves after them.

a-Collecting Allah's names
Allah said:

قل ادعو الله أو ادعوا الرحمن إياً ما تدعوا فله الأسماء الحسنى

17:110{Say: Call upon Allah or call upon Him, the Most Beneficent (Allah), by whatever name you invoke Him, for Him belong the most beautiful names.}

Allah's Messenger said:
[ إن لله تسعة وتسعين اسماً مائة إلا واحدا من أحصاها دخل الجنة]

[Ninety nine names, hundred but one, belongs to Allah. Whoever collects them enters Jannah.]

In another statement, he said

[من حفظها دخل الجنة]

[Whoever preserves, memorizes, them enter Jannah]


Collecting Allah's names depends upon doing four things:

• memorize them.

• understand their meanings.

• comprehend their implications on your conduct.

• monitor your behavior based on your belief in them.

b- Praying through Allah's names

Allah says:

{ولله الأسماء الحسنى فدعوه بها}

7:180 {The Beautiful Names (the Perfect Names) are Allah's, so call Him by them.}

A person who invokes Allah should choose from His names the one that matches his request. If one wants guidance, he should use the name Alhaadee (the Guide). Likewise, if one wants forgiveness, he should use the name Alghafoor (the Forgiver)

c- Praising Allah with His names

For each name there is a unique way to praise Allah. The guided person is the one who Allah shows how to praise Him through all of His Names.

d- Modeling one’s character

Which means a person models himself after Allah's attributes. When it comes to believing in Allah's Names and attributes, a believer must clear his creed from any thoughts that Allah's attributes resemble the attributes of the created order. A great deal of theological mistakes results from assuming that the conditions, limits, and bounds of our finite feeble existence apply to Allah. Allah's nature is exclusive to Him. No one shares with Him His nature or resembles Him. In order to safeguard us from anthropomorphism, interpretation of divine attributes in terms of human characteristics, Allah said:

42:11{Nothing resembles Him.}

With this conviction being strongly fastened to our understandings, I say a person who remembers Allah should try to implement the likes of Allah's attributes in himself. When a person successfully installs the like of Allah’s attributes in himself, this attribute will draw him nearer than ever to His Lord, and make him the object of the Divine love.
That does not mean a person can resemble Allah in His attributes because they are exclusive to Him. However, one ought to try and cultivate the likes of Allah's attributes in him. Allah is Merciful and loves the merciful.
Allah is knowledgeable and loves those who are knowledgeable.
Allah is Just and loves the just.
Allah is Beautiful and loves those who beautify themselves by obeying His Commands.
Allah is The Forgiver and loves those who forgive.
And, Allah is generous and loves the generous.

The point is that Allah loves His attributes, thus the most beloved to Him among His slaves are those who inculcate in themselves the attributes that He loves.
And the most disliked among His slaves are those characterized with the attributes that do not fit them or that Allah dislikes.
Some of Allah's attributes are suitable for humans to have the likes of them, and some are not. The attributes that are not consistent with our status as slaves of Allah, are not suitable for us such as Pride and Majesty. The presence of these attributes in humans is oppression.

العزة إزاري و الكبرياء ردائي وفي روايه و العظمة ردائي فمن نازعني واحد منها احرقته بالنار      أحمد

[Glory is my lower garment and pride is my upper garment, in another narration, majesty is my upper garment who every tries to acquire one of them I burn him in the fire.]
However, the attributes of Mercy, Kindness, and Generosity are consistent with our status as slaves of the Greatest. Thus having such attributes qualify us to receive Allah's love.
In order to remember Allah, we must remember His names and attributes which entails collecting them, call Allah by them, praise Allah by them and modeling our selves after them.

73 Benefits of Zikr- Imam Ibn Qayyim (RA)

73 Benefits of Zikr- Imam Ibn Qayyim (RA)

        

Hafiz Ibn Qayyim (RA), a well-known Muhadith (A scholar of traditions), has written an authentic book, 'Al-Waabilus Sayyib', on the virtues of Zikr, which are more than one hundred and he has listed seventy nine of these, which are briefly given below in the same order. Some of these include multiple benefits, in that case their actual number exceeds more than one hundred:

1) Zikr keeps away the Shaitân and weakens his strength.

2) It is the cause of Almighty Allah Ta’ala’s pleasure.

3) It relieves the mind from anxieties and worries.

4) It produces joy and happiness in the heart.

5) It strengthens the body and mind.

6) It brightens the face and heart.

7) It attracts one’s sustenance.

8) It invests the Zâkirs with awe and sweetness so that the beholder is filled with awe and pleasure at his sight.

9) It induces love for Allah Ta’ala, which in fact is the spirit of Islam and the pivot of Deen (religion), and the source of success and salvation in the Hereafter. He who seeks access to the love of Almighty Allah Ta’ala should do Zikr profusely. Just as reading and repetition is the door of knowledge, so Zikr of Allah Ta’ala is the gateway of His love.

10) Zikr involves Muraqabah (transcendental meditation) through which one reaches the stage of Ihsân, wherein a person worships Almighty Allah Ta’ala as if he is actually seeing Him. (The attainment of this stage of Ihsân is the ultimate objective of the Sufis).

11) It helps in realization of Allah Ta’ala so that by and by a stage is reached when he comes to regard Almighty Allah Ta’ala as his sole Cherisher, Guardian and Master, and he turns unto Him, in all afflictions.

12) It is the key to the nearness of Almighty Allah Ta’ala. More abundant the Zikr, more one will get nearer to Allah Ta’ala, and greater the indifference to Zikr, greater will be the distance from Him.

13) It opens the doors of realization (Ma’arifat) of Allah Ta’ala.

14) It makes one to realize the greatness and grandeur of Almighty Allah Ta’ala, and strengthens the consciousness of His omni-presence.

15) Zikr of Allah Ta’ala causes one’s mention in the court of Allah Ta’ala, as is mentioned in the Holy Book (Al-Qur’ân):

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَاتَكْفُرُونِ

" Remember me, and I will remember you.” (2:152)

And as stated in the Hadith:

“Whosoever remembers Me in his heart. I remember him in My heart”. (Bukhâri & Muslim Sharief)

It has already been explained under other verses and Ahâdith that, even if there were no other good points in Zikr, except those mentioned above, this alone would have established its superiority over others. Nevertheless, there are many more virtues and benefits of Zikr.

16) It gives life to the heart. Hafiz Ibn Taimiyah (RA) says that Zikr is so much necessary for the heart as water for the fish. Imagine the condition of a fish out of water.

17) It is food for the heart and soul; to deprive them of Zikr is like depriving the body of its food.

18) It cleanses the heart of its rust. It has been mentioned in the Hadith; everything rusts according to its nature; and the heart rusts with worldly desires and indifference; to purify it, Zikr is necessary.

19) It safeguards against pitfalls and lapses.

20) The heart of neglectful person is tormented by a feeling of remoteness from Allah Ta’ala, and nothing other than Zikr can rid off the heart from this feeling.

21) The words of Zikr keep circulating round the Arsh of Almighty, as stated in a Hadith.

22) If one remembers Allah Ta’ala in happiness, Almighty Allah Ta’ala remembers him in his afflictions.

23) It is a means of deliverance from Allah Ta’ala’s punishment.

24) It causes Allah Ta’ala’s peace and mercy to descend, while angels surround the person engaged in Zikr.

25) It saves one’s tongue from indulging in backbiting, loose talk, lies, and abuses. It is a common experience that a man whose tongue remains engaged in Zikr does not commit these absurdities. On the other hand, a tongue that is not busy in Zikr, falls an easy prey to all kinds of useless talk.

26) The gatherings of Zikr are the gatherings of angels, and gatherings without Zikr are gatherings of Satan. A person is free to have a choice between the two, and verily a man, by instinct, is drawn towards what suits to his temperament.

27) By virtue of Zikr, the Zâkir is blessed and also the person sitting by him. Similarly, the indolent person is accursed for his indolence and also the person sitting by him.

28) Zikr will save one from despair on the Day of Judgement. This is confirmed by one of the Ahâdith which says that the gathering devoid of Allah Ta’ala’s Zikr will cause sorrow and losses on that Day.

29) If Zikr is accompanied by tears and loneliness, the Zâkir will be blessed under the shadow of Allah Ta’ala's Throne on the Day of Judgement when hearts will jump to lips due to agony of intolerable heat of that Day.

30) Those who remain busy in Zikr are better rewarded by Allah Ta’ala than those who remain busy in Dua (prayer) and supplication. According to one Hadith, Almighty Allah Ta’ala says that "I will reward one better who is engrossed in Zikr than the one who is busy in making Dua”.

31) In spite of the fact that Zikr is the easiest form of worship (the movement of the tongue being easier than the movement of any other part of the body), All the same it is the most virtuous form.

32) Allah Ta’ala’s Zikr helps the plants of Paradise to grow.

33) Of all the actions, the reward and forgiveness promised for Zikr is the highest. According to a Hadith, if on any day a person repeats the following words one hundred times:

لا اله إلا وحده لا شريك له له الملك و له الحمد و هو على كل شىء قدير

"There is none worthy of worship except Allah Ta’ala, the One. There is no partner with Him; His is the kingdom, and for Him is all praise, and He is All-powerful to do everything."

He is rewarded as much as for freeing ten slaves, and in addition one hundred virtues are written in his account and one hundred sins are forgiven. He remains protected against the devil throughout the day, and none is considered as having acted better than him except one who has recited the same words more often than he did. Similarly, there are many other Ahâdith proclaiming the superiority of Zikr over all other good deeds.

34) Due to incessant Zikr one does not forget his own soul. Forgetting one’s soul leads to failure in both the worlds, because forgetting the remembrance of Allah Ta’ala leads to neglecting one’s own soul and all its best interests. Allah Ta’ala says in His book:

 وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْسَاهُمْ أَنْفُسَهُمْ أُولَئِكَ هُمُ الْفَاسِقُونَ

“And be not ye as those who forgot Allah Ta’ala and therefore He caused them to forget their souls. Such are the evil-doers”.(59:19)

Thus, when one forgets his own soul, he becomes careless and forgets his real interests, which leads to his ruin in the same way as a garden or field is invariably ruined when its owner fails to look after it. To remain protected from this ruin, one should keep his tongue always busy in Zikr to such an extent that it (zikr) becomes indispensable for him in such a way as water is for thirsty, food for hungry or a house and clothes for the needy. As a matter of fact, one should be more mindful towards Zikr than any of these material necessities which are a small loss if lost as compared with the spiritual death.

35) Zikr is the source of one’s spiritual elevation whether one is engaged in it while in bed or in the market, in good health or in sickness, or even when one is enjoying most of the pleasures of life. Nothing but Zikr can take a man to such spiritual heights whereby his heart is so illuminated with the radiance of Zikr that even while asleep he is more wakeful than a neglectful person who is awake all the night.

36) The Noor (radiance) of Zikr remains with a person in his life as well as in his grave. It will guide him on the Sirât in the Hereafter. Almighty Allah Ta’ala says in the Quran:

أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا كَذَلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ

“Can he who was dead and whom We gave life, and a light whereby he can walk among men, be like him who is in utter darkness whence he cannot emerge?” (6:122)

The one mentioned first is the faithful, who believes in Allah Ta’ala and shines with the light of His love, Zikr, and cognizance, while the second one is devoid of all these virtues. In reality this radiance is a great blessing and leads to perfect success. That is why Rasulullah (Sallallahu Alaihi Wasallam) used to beg in prolonged prayers for it to circulate in every part of his body. As mentioned in Ahâdith, Rasulullah (Sallallahu Alaihi Wasallam) prayed that Almighty Allah Ta’ala may bless his flesh, bones, muscles, hair skin, eyes and ears with Noor, and that he may be surrounded with Noor on all sides; he even prayed that he may be blessed with Noor from top to bottom, and that his whole person may be transmitted into Noor. One’s deeds will shine according to the Noor in oneself so much that the good deeds of some people (while going to heaven) will shine like the Sun. Similar Noor will be found in their faces on the Day of Judgement.

37) Zikr is the basic principle of Tasawuf (Sufism) and is invoked in all the schools of Sufism. A person who gets conversant with Zikr enters the gateway of Almighty Allah Ta’ala, from Whom he will get whatever he wishes, for Allah Ta’ala’s treasures are unlimited.

38) There is not a single corner in the heart of a man which cannot be filled but with Zikr. When Zikr controls the heart, not only does it fill up this corner but also leads the Zâkir to that kind of contentment which any amount of wealth would fail to produce. Such a person gets respect among people, which his family or party fails to bring about. He earns such a control over people that a sovereign would never dream of. On the other hand, disgrace descends over an indolent in spite of all his wealth and riches, party, strength and powers.

39) Zikr transforms distraction into concentration, remoteness into nearness. This means that one gets relieved of troubles, worries and fears, and is blessed with peace of mind. His mistakes and sins are forgiven, and the devils who are after him are dispersed away. It makes him to remember that the Hereafter is not far away, and the worldly life has little attraction for him.

40) Zikr does not allow one’s heart to suffer from forgetfulness, which leads to ignoring one's ultimate interest.

41) Zikr is just like a tree whose fruit is realization of Almighty Allah Ta’ala. More a person engages himself in the Zikr, stronger shall grow the root of this tree and more abundant will it bear the fruits.

42) Zikr of Almighty Allah Ta’ala promotes nearness to Him and thereby one earns His constant patronage. It is mentioned in the Quran.

إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ

“For Allah Ta’ala is with those who restrain themselves and those who do good” (16:128)

It is stated in one Hadith:

ان مع عبدي ما ذكرني

“I am with my slave who remembers Me”. (Bukhâri Sharief)

According to another Hadith, Allah Ta’ala says,

“Those who remember Me are My men, and I do not deprive them of My mercy. When they repent, I Am their friend, but when they do not repent. I Am their physician. I put them to worries to condone their sins."

The nearness to Allah Ta’ala that is developed due to excessive Zikr has no parallel. No words and no writing can describe this nearness. Its taste is known only to those who are blessed with it. (May Almighty Allah Ta’ala also bless me with the same).

43) Zikr of Allah Ta’ala is as meritorious as it is to liberate slaves, to spend in charity, and to perform Jihâd in the path of Allah Ta’ala.

 (Many virtues of this kind have already been described and more will further be narrated in this book).

44) Zikr is the fundamental form of thanksgiving to Almighty Allah Ta’ala. One who does not perform Zikr cannot thank Him. It is stated in Hadith that Hadhrat Musa (AS) had asked Allah Ta’ala,

"O My Lord! You have done me countless favours, teach me the manner in which I should thank you befittingly."

Allah Ta’ala says:

 "The more you perform Zikr, the more thanks you offer."

According to another Hadith, Hadhrat Musa u is reported to have said,

 "O, Lord! how can I offer thanks worthy of Your greatness."

Allah Ta’ala replied:

  "Let your tongue be always engaged in Zikr."

45) According to Allah Ta’ala, the best of the pious people are those who always remain busy in Zikr, because piety leads to paradise, and Zikr to the nearness to Allah Ta’ala.

46) There is a sort of hardness in the human heart which does not get softened by anything except Zikr.

47) In fact, Zikr is a remedy for all the ills of heart.

48) Zikr of Allah Ta’ala is the root of His love, and neglecting Zikr is the root of His enmity.

49) Nothing is more effective than Zikr in attracting Allah Ta’ala’s blessings and in warding off His chastisement.

50) Almighty Allah Ta’ala grants His grace to those who perform Zikr, and the angels pray for them.

51) One who wants to remain in the gardens of Paradise, even in this life, should sit in gathering of Zikr, because these are like the gardens of Paradise.

52) Gatherings of Zikr are also the gatherings of angels.

53) In the presence of angels, Almighty Allah Ta’ala praises those who perform Zikr.

54) One who is constant in performing Zikr will enter Paradise in high spirits.

55) All good deeds are attained because of Zikr.

56) A good deed becomes superior to others of its kind because of Zikr. Of the fasts, the one with more Zikr is the best; Of the Hajj, one with excessive Zikr is more virtuous. Similar is the case with other good deeds like Jihâd etc.

57) Zikr is a substitute of Nafl Salâh and other non-obligatory devotions. It is related in one Hadith that the poor people once complained to Rasulullah (Sallallahu Alaihi Wasallam) of the higher reward available to the rich because of their wealth.

They said, “These rich men offer prayers and fast just as we do, but they excel us by performing Umrah and Hajj, and by taking part in Jihâd on account of their wealth."

Rasulullah (Sallallahu Alaihi Wasallam) replied: “Should I tell you something, so that none except one who practices it can excel you." He then advised them to recite:

سبحان الله - الحمد لله - الله اكبر

 after every Salâh. (Bukhâri Sharief)

By this, Rasulullah (Sallallahu Alaihi Wasallam) has indicated the importance of Zikr to be the substitute for various kinds of worship, like Umrah, Hajj, Jihâd etc.

58) Zikr is very helpful to all other forms of worship. Excessive Zikr creates love for various forms of worship and one starts taking delight in performing them and never feels bored or burdened.

59) Zikr is a solution to all the difficulties, and a good remedy for all kinds of misery. It lightens every burden, and relieves every affliction

60) Zikr dispels every fear of the heart It has a special hand in inducing peace of mind and for relieving the heart of its fear. To free the heart of its fears and mind of its perplexity is one of the specific qualities of Zikr. Therefore greater the amount of Zikr , greater is the freedom from fear.

61) By virtue of Zikr, one is blessed with the Divine help in all his doings. That is why sometimes a man achieves such distinctions which are beyond his capacity and he attains what evidently seems beyond his reach. Once Hadhrat Fatimah (RA) complained to Rasulullah's (Sallallahu Alaihi Wasallam) of excessive fatigue due to grinding of wheat and other domestic drudgery. She requested that a 'domestic help' may be arranged for her. Rasulullah (Sallallahu Alaihi Wasallam) advised her to recite 'Subhân Allah Ta’ala’ and 'Alhamdu Lillah’ each thirty three times and 'Allah Ta’alau Akbar’ thirty four times. The Prophet (Sallallahu Alaihi Wasallam) further said to her: "The recitation of these Kalimas is better for you than a servant”. (Abu Dawood Sharief)

62) Those who are working for Hereafter are in a race, wherein the Zâkirs shall remain ahead of all on account of the Zikr. Umar Maula Ghufra (RA) says that ‘on the Day of Judgement when people will be rewarded for their good deeds many will repent why they neglected Zikr when it was the easiest of all the good deeds and highest in reward. In a Hadith, Rasulullah (Sallallahu Alaihi Wasallam) is quoted to have said:

“The Mufarrideen have surpassed all”.

He was asked:

“Who were the Mufarrideen?”

The Prophet (Sallallahu Alaihi Wasallam) replied:

“Those who toil hard for Zikr because it lightens their burdens”. (Muslim Sharief)

63) Those who perform Zikr are deemed truthful by Almighty Allah Ta’ala and those who are testified as such by Almighty Allah Ta’ala will not be raised with the liars on the Day of Judgement. It is quoted on the authority of the Prophet (Sallallahu Alaihi Wasallam) that when a man utters:

لا اله إلا الله و الله اكبر

Allah Ta’ala proclaims:

“My slave has spoken the truth, and nobody is worthy of Worship except 1, and I am the Greatest of all."

64) While being engaged in Zikr the angels remain busy in constructing houses in Paradise for the performers. When Zikr is stopped, the angels also stop construction of the houses. When asked why a particular construction was stopped by the angels, they reply, “The construction had to be stopped because funds for that were stopped. The fact is confirmed by a Hadith, which reads when a man recites seven times:

سبحان الله و بحمده سبحان الله العظيم

A tower is raised for him in the Paradise.

65) Zikr provides protection against the Hell fire. If, due to any misdeed a Zâkir deserves the Hell, his Zikr acts as defense against the Hell. The more his Zikr is, the stronger will be this defense.

66) The angels pray for the forgiveness of Zâkireen (those who are engaged in Zikr). It is related on the authority of Hadhrat Amr bin Aas (RA) that when a person says:

الحمد لله رب العالمين سبحان الله و بحمده

the angels pray to Almighty Allah Ta’ala for his forgiveness.

67) Any place whether a mountain or plain on which Zikr is recited, feels proud of it. According to a Hadith, one mountain asks another if any Zâkir has crossed over it during the day, if the reply is in the affirmative, it feels happy.

68) Zikr guarantees immunity from hypocrisy, for Almighty Allah Ta’ala has described the hypocrite as:

لا يذكرون الله إلا قليلا

They do not remember Allah Ta’ala except very rarely. It is also related on the authority of Ka’b Ahbâr (RA) that he who performs frequent Zikr of Allah Ta’ala is free from hypocrisy.

69) Compared with other good deeds, Zikr carries a special taste which is not found in any other action. Even if there were no other virtues of Zikr, this fine taste alone would have been a sufficient reward to justify it. Maalik bin Deenâr (RA) has said that nothing surpasses the taste of Zikr, which is the best and finest.

70) The faces of those who perform Zikr remain illume in this life, and will carry a special radiance in the Hereafter.

71) One who is frequently engaged in Zikr while sitting, standing, walking or in any other position, will find this earth testifying his act on the Day of Judgement. The day when the earth will throw out all that it knows. Rasulullah (Sallallahu Alaihi Wasallam) asked his companions if they had any knowledge about what will that news. They expressed their ignorance. Then Rasulullah (Sallallahu Alaihi Wasallam) said, “Whatever deed is done good or bad, by any man or woman on the face of the earth, it (the earth) will narrate everything with date, time and place”. Hence, one who performs Zikr at whatever place he is will find number of witnesses in his favour.

72) As long as the tongue is busy in Zikr, it is saved from indulging in lies, backbiting or any other kind of evil talk. The tongue will engage itself in useless talk if it is not in Zikr. Same is the case with the heart; if it is devoid of the love for Almighty Allah Ta’ala, it will get filled with the love of worldly things.

73) The devils are outright enemies of man and always create trouble for him and keep him surrounded. The miserable condition of one who remains surrounded by enemies can well be imagined; especially when the enemies are vindictive and everyone of them wants to surpass the other in troubling him. Nothing except Zikr can protect him against these enemies. Many forms of Dua (prayer) are mentioned in the Ahâdith, so that, if any of these is recited by a person, then Satan dare not come near him. If the same is recited at the time of going to bed, one remains safe from Satan throughout the night.

Hafiz Ibn Qayyim (RA) has also mentioned many such Duas (prayers). In addition to these he has also mentioned in detail under six headings relative merits of Zikr as also some of the virtues, which are specific to Zikr alone. Then he has also given seventy five chapters of specific Duas (prayers), which are suited to specific times and occasions. For those blessed with determination to act, the virtues of Zikr detailed above are more than enough, and for those who are disinclined to act, thousands of such virtues would be of little avail.

(Taken from 'Instrument for Understanding Qur'an' by Dr Rafiq Ahmed)