Zikr-E-Allah (remeberance of allah)

A Sahabi once said, "0,Ra sulullah, (Sallallaho alaihe wasallam), I know that the commandments of Shareeat
am many, but of these tell me the one that I may
practise assiduously throughout my life." The Prophet,
(Sallallaho alaihe wasallam), replied, "Keep ydUr
tongue always moist (i.e. busy) with the zikr of Allah."
According to another hadith, Harat Mu'aaz (Radhiyallaho
anho) has said, "Once at the time of my departure
from Rasulullah [Sallallaho alaihe wasallam), I asked
him to advise me of that action which is most pleasing
to Almighty Allah: whereupon he replied, "At the time
of your death, your tongue should be busy with zikr of
Almighty Allah."
Note: By "my departure", Hadhrat Mu'aaz (Radhiyallaho
anho) refers to the occasion when he was appointed
by the Holy Prophet (Sallallaho alaihe wasallam) as the
Governor of Yemen and sent there for teaching and propagating
Islaam. It was at the time of that farewell that Rasulullah
(Sallallaho alaihe wasallam) had given him some
parting instructions.
By saying that "the commandments of Sharee-at are
many", the Sahabi had meant that although observance of
every commandment is imperative, to specialize and attain
perfection in each and every one is difficult; and so he
wanted that Rasulullah (Sallallaho alaihe wasallam), may
recommend him something of over-riding importance
which he might hold fast to, and practise at all times and in
all conditions of sitting, standing or walking.
According to another hadith, a person who possesses
the following four things is truly blessed, from
the worldly as well as spiritual point of view:-
(i) A tongue ever absorbed in the zikr of Almighty
Allah.
(ii) A heart filled with gratitude of Allah.
(iii) A body capable of undergoing hardships.
(iv) A wife who does not betray her husband's trust in
respect of her chastity and his wealth.
The phrase "moist tongue" according to some Ulama
means excessive utterance (of zikr) and, idiomatically, it is
used to convey excessive glorification and praise. But in
my (the author's) humble opinian it can have another
meaning as well. It is always very sweet and pleasant to
talk of one's beloved, as is the common feeling and experience
of every lover. On this basis, the phrase "moist
tongue" would, therefore mean that one should glorify
with love the name of Almighty Allah, so as to feel love's
sweetness in the mouth. I have observed many times that
when some of my religious elders do zikr aloud, the flavour
of the sweetness enjoyed by them is so transmitted to the
listeners that their mouths also feel the sweetness and they
share the ecstasy likewise. But this phenomenon is possible
only where there is a genuine yearning for zikr, and
I the tongue is accustomed to excessive zikr. It is stated in
one hadith that the proof of one's love for Almighty Allah
lies in one's love for the zikr of Allah, and in the same way
lack of zikr betrays lack of attachment with Almighty
Allah.
Hadhrat Abu Darda (Radhiyallaho anho) said that
those who keep their tongues wet with the zikr of Allah,
will snter paradise smiling According to another hadith, Rasulullah (Sallallaho
alaihe wasallam) is reported to have said, "for everything
there is a purifier or cleanser. (For instance, soap is used
for cleaning the body and the clothes, while a furnace is
used for purifying iron). The zikr of Almighty Allah
cleanses and purifies the heart, and provides the best protection
against retribution in the Hereafter." This hadith
describes zikr as the purifier of the heart, and as such it
also established superiority of zikr over all other actions,
because the value of every act of worship depends upon
ikhlaas (sincerity of the intention), which in turn depends
on the purity of heart. Therefore, according to some Sufis,
the zikr in this hadith implies the zikr of the heart as
against the zikr by the tongue. By the zikr of the heart, they
mean that the heart remains always conscious of, and in
communication with Almighty Allah. This state of the
heart is doubtless superior to all kinds of worship, because
when this state is attained, then omission of any kind of
worship is just not possible. All parts of the human body,
internal and external, are controlled by the heart and
submit completely to the Being to Whom the heart is attached.
The conduct of true lovers bears ample testimony
to this fact.
There are many more ahaadith that describe the
superiority of zikr over all other actions. Somebody enquired
of Hazrat Salmaan (Radhiyallaho anho) as to what
action of man is most virtuous. He replied, "Have you not
read in the Holy Qur'an,
(certainly the zikr of Allah is most exalted)?"
Hadhrat Salmaan (Radhiyallaho anho) had referred
here to the first ayat of Part 21 of the Holy Qur'an. The
author of "Majaalisul Abraar", while commenting on this
Hadith, has written that zikr of Allah is described to be superior
to sadaqah, jihaad, and all forms of worship, because
it is an end in itself, and ail types of worship constitute
only a means to achieve this end. zikr is of two kinds: one
is done by word of mouth and the other is in the form of
deep meditation and contemplation. It is the latter form of
zikr that is implied in the hadith which states that meditation
for one moment is better than doing worship for seventy
years. Hadhrat Suhail (Radhiyallaho anho) reported
that Rasulullah (Sallallaho alaihe wasallam) has said, "The
reward of the zikr of Allah is seven hundred thousand
times more than that for spending wealth in the path of
Allah."
Thus, in conclusion, it is evident that jihaad and sadaqah,
etc., assume more importance and become more virtuous
due to the need of the hour. The ahaadith which
describe their superiority are therefore understandable. For
instance, it is stated in one hadith that standing up for a
short while in the path of Allah is more valuable than offering salaat at home for seventy years. Although salaat is
unanimously admitted to be the best form of worship, yet
taking part in jihaad at the time of an invasion by the infidels
carries far greater reward.