Table of Contents
All praise is due to ALLAH; we praise HIM, seek HIS help, and ask for HIS guidance. We seek refuge in ALLAH from the evils of our souls and the bad consequences of our deeds. Whomever ALLAH guides, no one can lead him astray, and whomever HE leaves astray, no one can guide him. I bear witness that there is no deity worthy of worship but ALLAH alone, without any partner, and I bear witness that Muhammad is HIS servant and Messenger.
O ALLAH, send Prayers upon Muhammad and the family of Muhammad, as YOU sent Prayers upon Ibrahim and the family of Ibrahim; YOU are indeed Praiseworthy, Full of Glory. And bless Muhammad and the family of Muhammad, as YOU blessed Ibrahim and the family of Ibrahim; YOU are indeed Praiseworthy, Full of Glory.
To proceed: Seek help from ALLAH, and we open this article asking ALLAH (Glorified and Exalted be HE) to make it a blessed and good one. This discussion concerns the noblest topic one can ever speak about: speaking about ALLAH and Knowledge of ALLAH (Glorified and Exalted be HE). This is because the honor of any knowledge is tied to the honor of what that knowledge is related to. Since this knowledge relates to ALLAH (Glorified and Exalted be HE), it is the noblest of all subjects and sciences.
Our discussion today revolves around the Knowledge of ALLAH, the means to attain it, and its profound importance. We wish to travel together on a spiritual journey of purification, reminding one another of matters related to knowing our LORD: Why is it important? How do we achieve it? What are its fruits? And what are its means? We ask ALLAH (Glorified and Exalted be HE) for success.
The Centrality of ALLAH in the Greatest Parts of the Quran
If a person wishes to speak about the importance of the Knowledge of ALLAH, one of the first things that comes to mind is that the greatest verses and chapters (Surahs) of the Quran are those entirely dedicated to speaking about ALLAH (Glorified and Exalted be HE). Authentic texts confirm that Ayat al-Kursi is the greatest verse in the Book of ALLAH. What is the subject of Ayat al-Kursi? It is purely a conversation about ALLAH. Is this truly the greatest thing revealed? Yes, the greatest verse in ALLAH’s Book is devoted to the Knowledge of ALLAH.
Furthermore, what is the greatest Surah in the Book of ALLAH? It is Surat Al-Fatihah. When you reflect upon Al-Fatihah and its meanings, you find it is a discourse about ALLAH. It begins with praise and gratitude to HIM, then glorifies HIM, leading to the covenant “It is YOU we worship and YOU we ask for help”1 (Surat Al-Fatihah, 1:5), followed by a supplication to the Creator (Glorified and Exalted be HE). Similarly, if we reflect upon the Surah that is textually proven to equal one-third of the Quran (Surah Al-Ikhlas), we find that it is purely and exclusively about ALLAH (Glorified and Exalted be HE).
Therefore, noble brothers and sisters, these facts—that the greatest revelations are about ALLAH—should not pass us by casually. They should not be treated merely as “Islamic cultural trivia”, where one simply nods and says, “Oh yes, Ayat al-Kursi is the greatest verse”. No, this reality must occupy the highest and most firmly rooted place in the heart. One must realize not only that it is the greatest verse but understand why it is the greatest.
This brings us to the famous authentic Hadith where the Prophet (Peace and Blessings be upon Him) asked Ubayy bin Ka’b (may ALLAH be pleased with him) about the greatest verse in the Book of ALLAH. As you know, Ubayy did not have this information beforehand; rather, he contemplated the Book of ALLAH to deduce and extract the answer.
I always like to pause at this question: How did Ubayy know? Why did he choose this specific verse and anticipate that it was the greatest? Today, even children know this answer, but at that time, when Ubayy deduced this meaning, the Prophet (Peace be upon Him) congratulated him, saying: “May knowledge be pleasant for you”. This means: This is the kind of knowledge you deserve to be congratulated for. This is true knowledge—realizing that Ayat al-Kursi is the greatest verse.
If we search for the reason Ubayy knew, there is no doubt that one of the most important reasons is that he recognized it was related to the noblest subject possible: ALLAH (Glorified and Exalted be HE). He likely saw it as a comprehensive verse in describing ALLAH, so he chose it. He had been nurtured in the school of the Prophet (Peace be upon Him) to understand the “Fiqh of Priorities”—the variance between different reports, topics, commands, and prohibitions. He learned from the Messenger of ALLAH that the highest, noblest, and purest of topics is the discourse about ALLAH.
He reflected, ALLAH guided him to this verse, he stated it, and the Prophet (Peace be upon Him) struck his chest in approval, saying: “By ALLAH, may knowledge be pleasant for you, O Aba l-Mundhir“.
The Importance of Prioritizing the Knowledge of ALLAH
Consider the incident when the Prophet (Peace be upon Him) commanded His Companions to gather—as mentioned in an authentic Hadith—saying He would recite to them one-third of the Quran. By ALLAH, if we did not know this Hadith, and we were asked to find a Surah among the 114 Surahs that equals one-third of the Quran, what would we think? I expect our minds would go to the long Surahs because they contain so many meanings, stories, and rulings.
One might guess Surat Al-Baqarah. Yet, the Prophet (Peace be upon Him) came out, recited Surat Al-Ikhlas (“Say, “HE is ALLAH, [who is] One, …“)2, and then returned to His house. The Companions were amazed! He returned and said: “By ALLAH, it equals one-third of the Quran“.
We return to the question: Why? This is where deep understanding (Fiqh) lies. The information is clear: Surat Al-Ikhlas equals one-third. But the understanding is asking why. What is in Surat Al-Ikhlas? It is entirely about ALLAH: “Say, “HE is ALLAH, [who is] One, ALLAH, the Eternal Refuge. HE neither begets nor is born, Nor is there to HIM any equivalent”“3. As the Companion who used to repeat it in every prayer said: “It is the attribute of the Most Merciful, and I love to recite it“.
This is the first reason revealing the importance of the Knowledge of ALLAH: The textual evidence confirms that the greatest verse, the greatest Surah, and the Surah equaling one-third of the Quran are all focused on this single topic. Consequently, this becomes the most important subject one can speak about.
The second reason revealing the importance of knowing ALLAH is that the very first revelation to the Prophet (Peace be upon Him) was about ALLAH. The first five verses were: “Recite in the Name of Your LORD Who created, created man from a clinging substance. Recite, and Your LORD is the most Generous -Who taught by the pen, taught man that which he knew not”4. (Suurat Al-‘Alaq, 96:1-5). Every single verse of these five is a statement about ALLAH.
Similarly, when revelation first came to Musa (Moses), Peace be upon Him, before he was told “Go to Pharaoh. Indeed, he has transgressed [i.e., tyrannized]”5 (Suurat Taaha, 20:24) or “And what is that in your right hand, O Moses?”6 (Suurat Taaha, 20:17), the very first instruction was: “Indeed, I am ALLAH. There is no deity except ME, so worship ME and establish prayer for MY remembrance”7 (Suurat Taaha, 20:14).
This teaches us a vital lesson in education and upbringing: The first topic one must begin with in teaching and raising children or students is introducing ALLAH (Glorified and Exalted be HE). It was the first thing taught to the Prophets. It is the beginning of knowledge. Therefore, anyone looking for a starting point in raising their children or students should begin here: Speaking about ALLAH and connecting them to HIM.
Knowledge of ALLAH: The Key to Actions of the Heart
The third reason for the importance of this knowledge is that knowing ALLAH is the key to the Actions of the Heart (A’mal al-Qulub). The essence of Tawheed (Monotheism) and the essence of servitude are manifested in the actions of the heart.
What was man created for? The essence of his purpose is found in the deeds of the heart, which, when present, produce physical deeds. Sincerity (Ikhlas) is an action of the heart. Reliance (Tawakkul) is an action of the heart. Love, Awe (Khashyah), Fear, and Turning to ALLAH (Inabah) are all actions of the heart. This is the Religion. Certainty (Yaqeen) is an action of the heart—as Ibn Masoud said: “Certainty is the entirety of Faith“.
The primary key to unlocking these actions is the Knowledge of ALLAH. A person cannot achieve the reality of these spiritual states unless they are knowledgeable about ALLAH. The more one’s knowledge of ALLAH increases, the more the actions of the heart—and the servitude within the heart—increase. There is a necessary prerequisite here. This is why, when ALLAH mentioned Awe (Khashyah), which is one of the most critical actions of the heart, HE said: “Of all of ALLAH’s servants, only the knowledgeable ˹of HIS might˺ are ˹truly˺ in awe of HIS”8 (Suurat Faatir, 35:28). Notice how knowledge precedes awe.
If we speak of loving ALLAH, love initially stems from knowledge: You learn who ALLAH is, so you revere HIM; you learn who HE is, so you love HIM; you learn who HE is, so you have good expectations of HIM; you learn who HE is, so you return and turn to HIM. Thus, the foundation of spiritual servitude is specifically the Knowledge of ALLAH. For those who complain of a lack of spiritual feelings or heart-based worship, we say to them: Review your knowledge of the Creator. Re-establish your knowledge of ALLAH (Glorified and Exalted be HE).
These are just a few indicators of the subject’s importance. It suffices to say it is the noblest knowledge because of the nobility of the ONE being known—to know ALLAH, HIS Attributes, and who HE truly is.
Means of Attaining Knowledge of ALLAH: Names and Attributes
Having established the importance, we must move to the practical side: How do we achieve this Knowledge of ALLAH? This is an indispensable requirement. Ignorance in some sciences may be a deficiency, or it may not be; ignorance in others might be a communal obligation (Fard Kifayah). But Knowledge of ALLAH is a requirement for everyone who says “La ilaha illa LLAH“. There is no choice; it is a primary, fundamental, and necessary requirement from which there is no escape. Therefore, seeking the means to achieve this is the noblest pursuit.
The First Means: Knowing HIS Names and Attributes. We recognize ALLAH by learning HIS Names and Attributes. ALLAH’s Names are not merely titles without meaning; they indicate profound meanings. When we know that one of HIS names is “The All-Hearing” (Al-Sami’), this has a meaning. “The All-Knowing” (Al-Alim) has a meaning. Learning about ALLAH through HIS Names and Attributes is the first key.
However, we must address a specific observation found in our current reality and history. Due to the extensive controversy that has occurred regarding the chapter of Divine Names and Attributes, the study of these Names and Attributes for many students of knowledge has become linked to defining the correct creedal position and possessing arguments to refute opponents.
We affirm that this matter is indeed important in terms of refuting or invalidating the claims of those who distort ALLAH’s Names, HIS Attributes, and their meanings; this is good knowledge. However, it is knowledge that arose due to an emergency cause, and it is not the intended goal in itself. The primary objective in the chapter of Names and Attributes is not merely to refute opponents who have fallen into specific errors regarding them. Rather, the primary objective in the chapter of Names and Attributes is to attain the Knowledge of ALLAH, which leads to submission to HIM and servitude to HIM (Glorified and Exalted be HE).
If something arises along the path that disrupts the complete conceptualization of ALLAH’s Names and Attributes, then this emergency is dealt with according to its measure and need—to the extent that it does not make you forget the greatest purpose of the chapter of Names and Attributes in Islam. Do you know what the greatest purpose is? It is what happened to the Companion who used to recite Surah Al-Ikhlas and said: “I love it because it is the description of the Most Merciful“. Do you see this simplicity? “I love it because it is the description of the Most Merciful“.
This is the intent. The intent is to know ALLAH’s Names and Attributes so that you love HIM, submit to HIM, fear HIM, feel humble in your prayer when standing before HIM, feel shy of HIM if you disobey, return to HIM, and fear HIS punishment. This is the purpose of the chapter of Names and Attributes in the Shari’ah. Anything related to refuting the mistaken opponent in this chapter is a relative, emergency matter to be treated according to its need.
This principle is not exclusive to Names and Attributes; it applies even to what comes before that: proving the existence of ALLAH. In Islam, proving ALLAH’s existence is not a final goal; rather, it is an introduction. Dialogue with an atheist and condemning atheism is an emergency matter. It is undertaken to the extent of the need, to then reach the fundamental goal.
However, if someone spends their entire life proving existence without achieving servitude, we have gained nothing. This is because proving existence entails achieving servitude, passing through the Knowledge of ALLAH (Glorified and Exalted be HE) who deserves worship:
“So know, [O Muḥammad], that there is no deity except ALLAH and ask forgiveness for your sin…”9 (Surah Muhammad, 47:19)
“Indeed, I am ALLAH. There is no deity except ME, so worship ME…”10 (Surah Taha, 20:14)
This is the intent; this is the summary.
Proving the existence of ALLAH (Glorified and Exalted be HE) is primarily relevant when engaging with atheists; you discuss it to the extent needed to remove doubts and misconceptions. However, even if an atheist were to prove ALLAH’s existence without worshiping HIM, they would not enter Paradise. If a person were to say, “I bear witness that ALLAH exists and HE created everything”, yet performs no acts of worship, they would not enter Paradise. This applies even more so if they fail to acknowledge what must be acknowledged, such as the Prophethood of the Messenger (Peace and Blessings be upon Him).
Fundamentally, much of the disbelief mentioned in the Quran is not disbelief based on mere denial of truth (Juhud), but rather disbelief rooted in arrogance (Istikbar) or turning away (Tawalli), as in the verse: “…But [instead], he denied and turned away…”11 (Surah Al-Qiyamah, 75:32). It involves both denial and turning away.
Therefore, one of the most critical means of attaining Knowledge of ALLAH is learning HIS Names and Attributes. There is a genuine issue in many creedal (Aqeedah) lessons today. It is unreasonable to study Aqeedah where the relationship with ALLAH’s Names and Attributes is limited to learning the rules of theological affirmation and how to argue against deviants, only to then move on to belief in Divine Decree or Angels. What about belief in ALLAH HIMSELF? There must be a deep discourse about ALLAH (Glorified and Exalted be HE).
We will address similar issues regarding the lack of speaking about ALLAH in Jurisprudence (Fiqh) lessons shortly, ALLAH willing. However, in the context of Aqeedah, the focus should be: ALLAH the Creator, ALLAH the Giver, ALLAH Who possesses these Attributes. What do they mean? What do they necessitate? What acts of worship result from them? These are the meanings that should be the focus of our creedal studies.
How do we recognize ALLAH’s Names, Attributes, their meanings, and what relates to them? The most important source is the Holy Quran. Before speaking about books authored on the Beautiful Names, I cannot adequately express the deprivation suffered by one who reads the Quran without having this subject present in their mind. One must focus on the topics related to ALLAH and the verses regarding HIS Names and Attributes, allowing them to move the heart and increase faith. The one who reads the Quran without paying attention to these meanings is missing something immense. Thus, the first means is found within the Book of Allah.
The second means is reading books—and they are many—that explain the meanings of the Beautiful Names and the acts of worship that arise from knowing them. These books explore the spiritual effects of understanding names like “The All-Hearing” (Al-Sami’), “The All-Seeing” (Al-Basir), “The All-Knowing” (Al-Alim), “The All-Aware” (Al-Khabir), and “The Acceptor of Repentance” (Al-Tawwab)… There are many such books, and while this is not the place to list specific titles, they contain abundant good and blessing. There are also numerous contemporary studies in this field that are excellent and beneficial.
Means of Attaining Knowledge: Divine and Prophetic Descriptions
The second means of attaining Knowledge of ALLAH—which is closely related to the first but perhaps requires a more specific focus—is to pause and reflect upon how ALLAH speaks about HIMSELF and how HIS Messenger (Peace and Blessings be upon Him) speaks about His LORD. We are not referring here merely to the study of isolated Names and Attributes; rather, we are speaking about the broader narratives and reports concerning ALLAH. This door is wider than the specific chapter of Names and Attributes.
Since we previously mentioned the Quran as a primary source, we will not dwell on it at length here. However, it is worth noting a beneficial book by Sheikh Omar Al-Ashqar titled ALLAH Speaks About HIMSELF (from the Quran). In this work, he compiled the verses where ALLAH describes HIMSELF, categorizing and arranging them to facilitate this very purpose.
Let us focus now on the Prophetic tradition (Hadith). Again, I am not referring to the theological proofs for attributes or their linguistic definitions, but rather to the reports and descriptions of ALLAH found in the words of the Prophet (Peace and Blessings be upon Him). There are magnificent Hadiths that require a person to contemplate deeply, thereby increasing their Knowledge of ALLAH.
For example, in Sahih Muslim, the Prophet (Peace and Blessings be upon Him) said:
“Verily, ALLAH does not sleep, and it does not befit HIM to sleep. HE lowers the scale and raises it. The deeds of the night are ascended to HIM before the deeds of the day, and the deeds of the day before the deeds of the night. HIS veil is Light. If HE were to uncover it, the splendor of HIS Face would burn everything of HIS creation as far as HIS sight reaches“
This is a direct description of ALLAH from the Messenger of ALLAH (Peace and Blessings be upon Him). There must be a living relationship between the believer and these texts that speak about the Divine. It is a fundamental and critical means of knowledge. While the Quran is vast and abundant in its descriptions of ALLAH, the Prophetic traditions are also filled with this knowledge.
Consider the Hadith: “ALLAH was, and there was nothing else besides HIM…”. Or the Hadith: “Verily, ALLAH wrote (or decreed) the measures of the creation fifty thousand years before HE created the heavens and the earth, and HIS Throne was upon the water“.
All of this is profound speech about ALLAH (Glorified and Exalted be HE). It is important knowledge that a student must never neglect or treat lightly. If you care for these texts, you will find the impact of this care upon your heart, your worship, and your prostration. You will find its effect in your distance from sins and disobedience, in your good expectations of ALLAH, and in your haste toward good deeds. A person will witness these reflections in their soul and character in direct proportion to their Knowledge of ALLAH. This, indeed, is a vast door: the description of the LORD of the Worlds through the words of HIS Chosen Messenger (Peace and Blessings be upon Him).
Means of Attaining Knowledge: The Worship of the Prophets
The third means to attain the Knowledge of ALLAH (Glorified and Exalted be HE) is to pause and reflect upon the acts of worship performed by those who knew ALLAH best: the Prophets. We should specifically highlight—between parentheses—the supplications (Duas) of the Prophets. Observing the worship and prayers of the Prophets is one of the greatest gateways to recognizing and knowing ALLAH.
Imagine if you did not know the supplications of the Prophets. If you were to face what Yunus (Jonah), Peace be upon Him, faced and found yourself inside the belly of the whale, what supplication would you use? If you were ignorant of Yunus’s prayer, you might call out however you wish, but you would not be able to formulate a primary or singular prayer to repeat in that place, in those deep darknesses after such a calamity, comparable to His words:
“There is no deity except YOU; Exalted are YOU. Indeed, I have been of the wrongdoers“12 (Suurat Al-Anbiya: 21:87).
ALLAH (Glorified and Exalted be HE) mentioned this regarding Yunus. Entire lessons are dedicated to this; Ibn Taymiyyah even wrote a specific treatise explaining this Hadith, extracting various types of servitude from this remembrance, this supplication, and the Hadith of Sa’d bin Abi Waqqas associated with it.
Reflecting on the Prophets’ supplications is not merely about repeating the words they said. Rather, you must pause at their worship. Attempt to know ALLAH through their worship, their submission, their pleas, and their speech about ALLAH (Glorified and Exalted be HE).
Take the supplication of Zakariya (Zechariah), for example. We learn from it. We sit before this prayer and learn the beauty of supplication (Husn al-Dua) and how a person attains their desire from ALLAH through it:
“…When He called to His LORD a private call [i.e., supplication]: He said, “My LORD, indeed My bones have weakened, and My head has filled with white, and never have I been in My supplication to YOU, My LORD, unhappy [i.e., disappointed], and indeed, I fear the successors after Me, and My wife has been barren, so give Me from YOURSELF an heir, who will inherit Me and inherit from the family of Jacob. And make Him, My LORD, pleasing [to YOU]”...”13 (Suurat Maryam, 19:3-6).
You do not only learn the jurisprudence of supplication here; you recognize ALLAH. You get to know ALLAH through the people most knowledgeable of HIM. Their high degree of Knowledge of ALLAH—where did it lead Them? How did They worship HIM? How did They submit? How did They draw near? How did They speak? How did They ask? How did They praise? This is a fundamental door—perhaps one of the most important—through which a person reaches ALLAH (Glorified and Exalted be HE) in knowledge and recognition.
Consider Ibrahim (Abraham), Peace be upon Him:
“And [mention, O Muḥammad], when Abraham said, “My LORD, make this city [i.e., Makkah] secure and keep Me and My sons away from worshipping idols, My LORD, indeed they have led astray many among the people. So whoever follows Me – then he is of Me; and whoever disobeys Me – indeed, YOU are [yet] Forgiving and Merciful. Our LORD, I have settled some of My descendants in an uncultivated valley near YOUR sacred House, Our LORD, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they might be grateful. Our LORD, indeed YOU know what We conceal and what We declare, and nothing is hidden from ALLAH on the earth or in the heaven…”14 (Suurat Ibrahim, 14:35-38).
Learn how to address ALLAH:
“…Praise to ALLAH, Who has granted to Me in old age Ishmael and Isaac. Indeed, My LORD is the Hearer of supplication. My LORD, make Me an establisher of prayer, and [many] from My descendants. Our LORD, and accept My supplication. Our LORD, forgive Me and My parents and the believers the Day the account is established””15 (Suurat Ibrahim, 14:39-41).
Why did ALLAH mention these supplications in such detail? So that we may learn from them.
The Prophetic Supplications and The School of Prayer
While the supplications of other Prophets offer profound lessons, the supplications of the Chosen One, the Prophet of ALLAH, Muhammad (Peace and Blessings be upon Him), are another realm entirely. Knowing ALLAH through the supplications of the Prophet (Peace and Blessings be upon Him) is a unique and magnificent gateway to the Knowledge of ALLAH (Glorified and Exalted be HE). It is the shortest path in the journey toward HIM. You cannot possibly extract from your own mind, heart, or knowledge methods of drawing closer to ALLAH that are better than what the Prophet (Peace and Blessings be upon Him) practiced. It is impossible.
When you listen to the words of the Prophet (Peace and Blessings be upon Him) and His supplications, they open amazing doors for you to speak about ALLAH and to know HIM. Glory be to ALLAH, sometimes a person forms their knowledge of ALLAH from scattered lectures that are not solid or comprehensive, and consequently, they may place themselves in an incorrect position of servitude. But when you return to the Prophets, and specifically to the Prophet (Peace and Blessings be upon Him), you realize: “Ah, exactly! I never truly understood what authentic servitude to ALLAH was”.
For example, consider the supplication:
“O ALLAH! To YOU I have submitted, and in YOU do I believe, and in YOU I put My trust, to YOU do I turn, and for YOU I argued. O ALLAH, I seek refuge with YOU through YOUR Power; there is none worthy of worship except YOU Alone; that YOU safeguard Me against going astray“
This is an authentic Hadith found in Bukhari and Muslim (with the complete wording in Muslim). The Prophet (Peace and Blessings be upon Him) says: “…I seek refuge with YOU through YOUR Power; there is none worthy of worship except YOU Alone; that YOU safeguard Me against going astray“.
No one should think that the Prophet (Peace and Blessings be upon Him) made this supplication merely to teach His nation. No, He was truly supplicating with this prayer. He was calling upon His LORD from His heart, asking ALLAH and seeking refuge in HIS Glory from being led astray. He continues: “…I seek refuge with YOU through YOUR Power; there is none worthy of worship except YOU Alone; that YOU safeguard Me against going astray. YOU are the Ever Living Who never dies, whereas human beings and jinn will all die“.
When we say we are “learning the Knowledge of ALLAH”, we pause here to reflect: Why did the Prophet (Peace and Blessings be upon Him) mention “…YOU are the Ever Living Who never dies“ alongside “…I seek refuge with YOU through YOUR Power; there is none worthy of worship except YOU Alone; that YOU safeguard Me against going astray“?
This opens a door for contemplation and deep thought. Sometimes you may not know the reason, and you might say, “I will supplicate as the Prophet (Peace and Blessings be upon Him) did, even if I don’t know why he phrased it this way”. In any case, you will supplicate, but the point is that if you reflect, it may open doors of Knowledge of ALLAH for you.
Sometimes, due to the nature of a person’s upbringing or the type of sermons and recommendations they receive, their understanding of the Adhkar (remembrances) of the morning and evening becomes restricted solely to the meaning of protection: “Maintain the morning and evening Adhkar so the evil eye does not afflict you, or so that such-and-such does not happen…”. There is no doubt this is a fundamental objective, but the matter is far greater than that. It is much grander. It is not just about being protected from some evils and calamities; it involves realizing servitude to ALLAH in a way you could not achieve on your own even if you lived for a thousand years.
Take Sayyid al-Istighfar (The Master of Seeking Forgiveness). Who could have extracted Sayyid al-Istighfar? Who could call upon ALLAH with Sayyid al-Istighfar without learning it from the supplications of the Prophet (Peace and Blessings be upon Him)? It is one of the morning and evening supplications. Sayyid al-Istighfar is a gateway to the Knowledge of ALLAH and a gateway to knowing the reality of servitude to ALLAH (Glorified and Exalted be HE):
“O ALLAH, YOU are my LORD, there is no deity except YOU. YOU created Me and I am YOUR servant, and I am upon YOUR covenant and promise as much as I am able. I seek refuge in YOU from the evil of what I have done. I acknowledge YOUR favor upon Me, and I acknowledge My sin, so forgive Me, for indeed, no one forgives sins except YOU“
This daily remembrance in the morning and evening is a renewal of the covenant of servitude with ALLAH (Glorified and Exalted be HE). It has a clear reward: Paradise for the one who says it with sincerity from their heart and dies before evening, or says it in the evening and dies before morning.
The supplications of the Prophet (Peace and Blessings be upon Him) are numerous. As I mentioned, there is a specific window when dealing with his supplications called the window of “Knowing ALLAH and the Knowledge of HIM (Glorified and Exalted be HE)”. Among the supplications that contain immense Knowledge of ALLAH—authentically reported in Bukhari and Muslim—is:
“O ALLAH, to YOU is praise; YOU are the LORD of the heavens and the earth and whoever is in them. To YOU is praise; YOU are the Sustainer (Qayyum) of the heavens and the earth and whoever is in them. To YOU is praise; YOU are the Light of the heavens and the earth… YOU are the Truth, YOUR promise is true, the meeting with YOU is true, Paradise is true, the Fire is true, the Prophets are true, and the Hour is true… O ALLAH, to YOU I have submitted, in YOU I have believed, upon YOU I have relied, to YOU I have turned, by YOU I have argued, and to YOU I refer for judgment. So forgive me what I have put forth and what I have delayed, what I have concealed and what I have declared. YOU are the ONE Who puts forward and YOU are the ONE Who delays, and YOU are over all things competent“
And in another narration: “There is no deity except YOU“.
This is an amazing Hadith. By ALLAH, it is amazing in its Knowledge of ALLAH and in praising HIM. You learn how to ask of ALLAH. For example, there is a category of Dua that is purely acknowledgement and admission.
There is a category of Dua that contains no request and no pure praise, but is simply affirmation: “To YOU I have submitted, in YOU I have believed, upon YOU I have relied…“. And in the other Dua: “I acknowledge YOUR favor upon Me, and I acknowledge My sin…“ And in Al-Fatihah: “It is YOU we worship and YOU we ask for help“. This is a door of relationship with ALLAH (Glorified and Exalted be HE) that is recognized through the supplications of the Prophets.
I will tell you something further: The general supplications authentically reported from the Prophet (Peace and Blessings be upon Him) are one thing, but what is reported from him specifically regarding the supplications of Salah (Prayer) is another thing entirely—a wondrous and magnificent door.
For the one who prays a prayer to ALLAH while maintaining the Prophetic Adhkar within it, presenting them in his heart, you cannot describe his prayer compared to the prayer of another. It is a different door, a different sky, and a different space of worship, love, and humility before ALLAH, unlike the one who is unaware of these Adhkar, does not realize their reality, or does not present them during worship.
There are authentic supplications from the Prophet (Peace and Blessings be upon Him) that are not very widespread or famous, though they are known to segments of students of knowledge. They are authentic Hadiths containing amazing servitude to ALLAH. Prayer is something greater than can be described in words. Prayer is a favor from ALLAH upon us; it is a divine gift. This prayer is the most precious nourishment you can have in your life. It is the door of arrival to ALLAH.
When you reflect on the totality of what has come from the Prophet (Peace and Blessings be upon Him) regarding Prayer—from its beginning to its end, and even the preliminaries before prayer, entering the prayer, the Adhkar within it, and what follows it—this collection is something extremely amazing. Do not be surprised when you realize this from the Hadith:
“Say, if there were a river at the door of one of you in which he takes a bath five times a day, would any soiling remain on him?” They replied, “No soiling would left on him.” He (Peace and Blessings be upon Him) said, ” That is the five (obligatory) Salat (prayers). ALLAH obliterates all sins as a result of performing them“16
Do not be surprised or astonished. Why? Because Prayer contains the essence of servitude to ALLAH (Glorified and Exalted be HE).
We ask ALLAH to make us among the humble in prayer and to grant us that. But let us pause at just some of the Adhkar narrated in Prayer. For example, in Sahih Muslim, one of the most beautiful supplications in Prayer (at the end of the prayer), the Prophet (Peace and Blessings be upon Him) used to say:
“O ALLAH, YOU are the King. There is nothing which deserves to be worshipped but YOU. YOU are my RABB (LORD) and I am YOUR slave. I have wronged Myself, but I acknowledge My sin, so forgive Me all My sins, YOU alone can forgive sins; and guide Me to the best qualities, YOU alone can guide to the best of them: and turn Me from evil ones, YOU alone can turn from evil qualities. I come to serve and please YOU. All good is in YOUR Hands and evil does not pertain to YOU. I seek refuge in YOU and turn to YOU, YOU are the Blessed and the Exalted. I ask YOUR forgiveness and turn to YOU in repentance“
This remembrance and supplication alone is as if you are opening the doors of Paradise. This is the summary of what humans were created for. This is just one of the Adhkar of prayer.
The supplication after rising from Ruku’ (bowing) is also magnificent:
“O ALLAH, Our RABB (LORD), to YOU is praise in all the heavens and all the earth, and all that YOU Will (to create) afterwards, O YOU, Who are worthy of praise and glory, the most worthy of what a slave says – and We are all YOUR slaves: no one can withhold what YOU give, or give what YOU withhold, and riches cannot avail a wealthy person against YOU“
This is also in Sahih Muslim. All of these are authentic, fixed Adhkar.
Also, if you reflect on one of the Opening Supplications (Istiftah)—and generally, all forms of Istiftah are great, but the long one:
“I have turned My face (as a monotheist) towards HIM Who created the heavens and the earth and I am not from the polytheists…“
until the end. It is a magnificent remembrance containing amazing servitude to ALLAH (Glorified and Exalted be HE).
These are just scattered Adhkar in prayer. There are Adhkar for Ruku’ other than “Subhana RABBI al-Adheem“ (Glorious is My LORD the Magnificent). In Sahih Muslim, there is: “Subbuhun Quddusun RABBUl-Mala’ikati war-Ruh“ (YOU are the Most Glorious. The Most Holy. YOU the RABB of the Angels and of Jibril). Also in Sahih Muslim: “Subhana DHIL-Jabaruti wal-Malakuti wal-Kibriya’i wal-‘Azamah“ (Glory be to the ONE Who has all Power, Sovereignty, Magnificence and Might). There is also: “O ALLAH, to YOU I bow (in prayer) and in YOU I believe and to YOU I have submitted. Before YOU My hearing is humbled, and My sight, and My mind, My bones, My nerves…“. This is in Ruku’.
Therefore, I say: What has come from the Prophet (Peace and Blessings be upon Him) regarding general supplications and Adhkar is one thing, and what has come from Him specifically regarding Prayer is another thing. It is a completely different door of Knowledge of ALLAH, servitude to HIM, and humility before HIM.
Sources:
- Sheikh Ahmed Al-Sayed – العلم بالله جل جلاله – YouTube Video.
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
- Dr. Mustafa Khattab, the Clear Quran ↩︎
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
- Al-Bukhari and Muslim ↩︎
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