The virtues of remembering Allah (Dhikr) are among the greatest divine gifts through which a servant draws closer to their Lord; it is an act of worship unrestricted by time or circumstance. In this article, we explore in detail the reality of this virtue and the narrations and reports mentioned regarding it:

The Reality of Remembrance (Dhikr):

It is the uttering of words for which encouragement has been narrated to say and increase, such as the “Enduring Good Deeds” (Al-Baqiyat al-Salihat), which are: Subhan Allah (Glory be to Allah), Alhamdulillah (Praise be to Allah), La ilaha illa Allah (There is no god but Allah), and Allahu Akbar (Allah is the Greatest). This also includes the Hawqalah (There is no power or might except with Allah), the Basmalah (In the name of Allah), the Hasbalah (Sufficient for us is Allah), seeking forgiveness (Istighfar), and similar supplications for the goodness of this world and the Hereafter.

The term “Remembrance of Allah” is also applied to the regular performance of what He has made obligatory or recommended, such as reciting the Qur’an, reading Hadith, studying knowledge, and performing voluntary prayers.

Remembrance of the Tongue and Remembrance of the Heart:

Remembrance sometimes occurs with the tongue, and the speaker is rewarded for it. It is not a condition to be consciously aware of its meaning, but it is required that one does not intend something other than its meaning. If the remembrance of the heart is added to the utterance, it is more complete. If, in addition to that, there is an awareness of the meaning of the Dhikr and the glorification of Allah and the negation of deficiencies from Him, it increases in perfection. If this occurs during a righteous deed—be it prayer, Jihad, or otherwise—it increases in perfection. If the intention is corrected and made sincere for Allah, it is the highest degree of perfection.

Fakhr al-Din al-Razi said: “What is meant by the remembrance of the tongue are the words indicating glorification, praise, and exaltation.” Remembrance of the heart is reflecting on the proofs of the Divine Essence and Attributes, the proofs of religious obligations (commands and prohibitions) to understand their rulings, and the secrets of Allah’s creation. Remembrance with the limbs is for them to become engrossed in acts of obedience; hence Allah called prayer “remembrance,” saying: {(Hasten to the remembrance of Allah)} (Al-Jumu’ah: 9).

It was narrated from some gnostics who said: “Remembrance is of seven types: the remembrance of the eyes is by weeping, the remembrance of the ears is by listening, the remembrance of the tongue is by praise, the remembrance of the hands is by giving, the remembrance of the body is by loyalty, the remembrance of the heart is by fear and hope, and the remembrance of the soul is by submission and contentment” ([1]).

Ibn Jarir al-Tabari and others mentioned the disagreement among the predecessors regarding whether remembrance of the heart or the tongue is better. Qadi Ayyad said: “The disagreement, in my view, is only conceivable regarding mere remembrance of the heart such as glorification and tahlil, as indicated by their words… otherwise, the remembrance of the tongue does not approach [the hidden remembrance], so how could it surpass it? The disagreement is only about mere heart remembrance of glorification and the like.”

The intended “remembrance of the tongue” is that which is accompanied by the presence of the heart; if the heart is heedless, then it is not [superior]. Those who preferred the remembrance of the heart argued that secret actions are better. Those who preferred the remembrance of the tongue said because the labor in it is greater, and if the use of the tongue is added, it necessitates an increase in reward. Qadi Ayyad said: They disagreed on whether the angels record the remembrance of the heart. It was said: They record it, and Allah makes a sign for them to recognize it. It was also said: They do not record it because no one but Allah knows it. I say: The correct view is that they do record it, and that remembrance of the tongue with the presence of the heart is better than the heart alone ([2]).

The Best Remembrance: (La ilaha illa Allah)

On the authority of Talhah bin Khirash, who said: I heard Jabir bin Abdullah (may Allah be pleased with them) saying: I heard the Messenger of Allah ﷺ saying: “The best remembrance is La ilaha illa Allah, and the best supplication is Alhamdulillah” ([3]).

“La ilaha illa Allah” was the best remembrance because it is the word of Monotheism (Tawheed), and nothing equals Tawheed. It is the differentiator between disbelief and faith, and because it is more encompassing for the heart with Allah, more negating of others, stronger in purifying the soul, and more effective in driving away Shaytan ([4]).

The best supplication is “Alhamdulillah” because supplication consists of remembering Allah and asking Him for a need, and “Praise” (Hamd) encompasses both. Whoever praises Allah praises Him for His blessing, and praising a blessing is a request for more, which is the head of gratitude. Allah says: {If you are grateful, I will surely increase you}. It is also possible that “Alhamdulillah” alludes to the verse: {Guide us to the Straight Path}, and what supplication is better, more complete, and more comprehensive than that? ([5])

Virtues of the Remembrance of Allah Almighty

The remembrance of Allah is among the loftiest and most majestic acts of worship. It has numerous virtues, including:

1. A Reason for the Obligation of Many Acts of Worship: Many acts of worship were legislated for the sake of remembrance, such as prayer. Allah said: {(And establish prayer for My remembrance)} (Taha: 14), meaning establish prayer so that you may remember Me; because His remembrance is the loftiest of goals and is the servitude of the heart. The heart devoid of Allah’s remembrance is devoid of all good and is utterly ruined. Allah said: {Recite what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater} (Al-Ankabut: 45) ([6]).

2. It is Never Abandoned: Allah did not grant a concession to abandon it in any state, even during the heat of battle. Qatadah said regarding the verse: {O you who have believed, when you encounter a company [from the enemy], stand firm and remember Allah much that you may be successful} (Al-Anfal: 45): “Allah made His remembrance obligatory at the time you are most occupied, during the clashing of swords” ([7]).

3. The Best of Deeds with Allah: On the authority of Abu Darda (may Allah be pleased with him), the Prophet ﷺ said: “Shall I not inform you of the best of your deeds, the purest of them with your Sovereign, the highest of them in your ranks, and that which is better for you than spending gold and silver, and better for you than meeting your enemy and striking their necks and them striking yours?” They said: “Yes.” He said: “The remembrance of Allah” ([8]). Mere remembrance is better than the most eloquent actions of a Mujahid and better than spending, because other acts of worship are means, while remembrance is the ultimate goal ([9]). Ibn Hajar said: “What is meant by remembrance here is complete remembrance, which is the joining of the tongue and heart with gratitude and awareness of the Lord’s majesty” ([10]). Sheikh al-Islam Izz al-Din bin Abd al-Salam said: “This Hadith indicates that reward is not always based on the amount of hardship… Allah may reward a small action more than a large one based on the honor of its rank” ([11]). The rank of the one who remembers is the best rank on the Day of Resurrection ([12]).

4. The One Who Remembers Surpasses Others Absolutely: On the authority of Abu Hurayrah (may Allah be pleased with him), the Messenger of Allah ﷺ said: “The Mufarridun have surpassed [others].” They said: “Who are the Mufarridun, O Messenger of Allah?” He said: “The men and women who remember Allah much” ([13]). The Mufarridun are those who isolate themselves for worship ([14]).

5. A Savior from the Punishment of the Grave: Mu’adh bin Jabal said: “Nothing is more saving from the punishment of Allah than the remembrance of Allah” ([16]).

6. Allah Boasts of Them to His Angels: On the authority of Abu Sa’id al-Khudri (may Allah be pleased with him), the Prophet ﷺ said to a circle of companions: “Jibril came to me and informed me that Allah Almighty boasts of you to the angels” ([17]). This means Allah says to His angels: Look at My servants, how they overcame their desires and Shaytan to engage in My remembrance ([18]).

7. Angels Surround Them and Mercy Covers Them: The Prophet ﷺ said: “No people sit remembering Allah Almighty except that the angels surround them, mercy covers them, tranquility descends upon them, and Allah mentions them to those with Him” ([19]). In a Hadith Qudsi: “I am as My servant thinks of Me, and I am with him when he remembers Me…” ([20]). This means Allah’s reward and assistance are proportional to the servant’s closeness ([21]). Allah said: {(Remember Me; I will remember you)} (Al-Baqarah: 152) ([22]).

8. The Best Thing a Muslim Can Cling To: A man said: “O Messenger of Allah, the laws of Islam have become too many for me, so tell me of something I can cling to.” He said: “Let not your tongue cease to be moist with the remembrance of Allah” ([23]). This is a metaphor for constant practice ([24]).

9. Those Who Remember Have Their Needs Answered: The Prophet ﷺ spoke of the “roving angels” who seek out circles of Dhikr ([25]). In the end, Allah says: “I have forgiven them, given them what they asked for, and granted them refuge from what they sought refuge from.” This includes those who sit with them, even if they were not originally there for Dhikr ([27]).

10. The One Who Remembers Benefits Themselves and Others: The Prophet ﷺ said: “The likeness of the one who remembers his Lord and the one who does not is like the living and the dead” ([28]). The living is adorned with the light of knowledge, while the dead is void of it ([29]).

11. Tranquility for the Heart: Allah says: {(Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured)} (Al-Ra’d: 28) ([31]).

12. Charity for the One Who Cannot Give Wealth: The Prophet ﷺ explained that every Tasbih, Takbir, Tahmid, and Tahlil is a charity ([32]). It is called charity because it carries a reward similar to it ([33]).

13. Increased Proximity to the Creator and His Love: Allah said to Musa (AS): “O Musa, I am the companion of the one who remembers Me” ([34]). Loving something leads to mentioning it often ([36]).

14. Being Under the Shade of the Throne: Among the seven whom Allah will shade is: “…a man who remembered Allah in private and his eyes overflowed with tears” ([37]). “In private” means away from distractions and focusing solely on Allah ([38]).

15. Protection from Shaytan: The Prophet ﷺ said: “I command you to remember Allah, for the likeness of that is like a man pursued by the enemy… until he comes to a fortified fortress and protects himself from them. Likewise, the servant does not protect himself from Shaytan except through the remembrance of Allah” ([39]).

By Al sayyid Ahmed Ahmed Sahloul