Taken from the ‘Original Sifatas-Salah‘ By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani
Translated by Abbas Abu Yahya
And ‘the Messenger – sallAllaahu alayhi wa sallam – used to raise his hands.’
_________________________________
A Summary:
Shaykh al-Albaani mentions the Narration of Anas bin Malik when the Qur’aanic recitors were killed:
‘Anas said: I never ever saw the Messenger of Allaah –sallAllaahu alayhi wa sallam-painfully agitated about anything as I saw him agitated over them. Indeed I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam– in the early morning prayer raising his hands and he supplicated against those who killed them. [And in another narration: supplicating against them.]
Narrated by Ahmad (3/137)
This Isnaad is authentic.
At-Tabraani narrated in ‘Sagheer’ also from Anas with the wording:
‘Indeed I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam– whenever he would pray the early morning prayer, he would raise his hands supplicating against them.’
Taken from Silsilah Ahadeeth As-Saheehah. By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani. Translated by Abbas Abu Yahya
No. 2654 – From Abu Hurairah from the Messenger–sallAllaahu alayhi wa sallam–:
‘Whoever does not supplicate (make Dua’) to Allaah, then Allaah is angry with him.’
Collected by Bukhari in ‘Adab al-Mufrad’, Tirmidhi, Ibn Majah, al-Hakim, Ahmad, Ibn Abi Shaybah, al-Bayhaqi in ‘ash-Shawba’ and by Tabaraani. Albani declared it Hasan.
Shaykh Albaani brought a supporting hadeeth from an-Nu’maan –RadhiAllaahu anhu, the wording of which was: ‘Dua’ is worship’ then the Messenger–sallAllaahu alayhi wa sallam–: recited:
<< And your Lord said: ‘Call on Me, (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness,] they will surely enter Hell in humiliation!>>
Collected by the collectors of the Sunnan and by other than them. Ibn Hibban, al-Hakim and Dhahabi authenticated it, as well as others.
It is researched in ‘Ahkaam al-Janaiz’, ‘Saheeh Abi Dawood’ and in ‘Rowda al-Nadeer’.
Shaykh Albaani comments:
‘And there is no doubt that staying away from Allaah’s -Ta’ala- worship due to arrogance and not making Dua’ to Him necessitates Allaah’s anger upon the one who does not make Dua’ to Him.
This hadeeth [of Nu’maan] is a strong support for the hadeeth of Abu Hurairah due its meaning and not from its chain.
Some of the ignorant Soofis have neglected these Ahadeeth or have pretended to neglect them. They claim that making Dua’ to Allaah is inappropriate behaviour with Allaah, they have become affected with an Israeeli narration:
‘His knowledge of my condition spares me from asking from Him.’
So they were ignorant that when the slave of Allaah makes Dua’ to His Lord –Ta’ala- it is not the case that the slave of Allaah is informing Allaah –Subhanahu wa Ta’ala – his need of Him << He knows what is kept secret and that which is yet more hidden. >> rather it is the act of actualization of the Uboodeeyah of Allaah (servitude of worship) and the slave of Allaah’s need of Him and his own impoverishment.
[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.6 Hadeeth no. 2654 p.323-326]
🎧 Listen to all hadiths in Arabic Ch 332H 1743 – 1744
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1743 Abu Hurairah (radiyallahu anhu) said: The Messenger of Allah ﷺ said, “You must not supplicate: `O Allah! forgive me if You wish; O Allah bestow mercy on me if You wish.’ But beg from Allah with certitude for no one has the power to compel Allah.”[Al-Bukhari and Muslim]
Another narration of Muslim is: “A supplication should be made in full confidence and one should persistently express his desire (before Allah) in his supplication, for no bounty is too great for Allah to bestow (upon his slaves).”
1744 Anas (radiyallahu anhu) said: The Messenger of Allah ﷺ said, “When one of you supplicates, let him be decisive and he should not say: `O Allah, bestow upon me such and such if You wish’, because no one has the power to compel Him.”[Al-Bukhari and Muslim].
🎧 Listen to all hadiths in Arabic Ch 252H 1496 – 1502
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1496 Usamah bin Zaid (radiyallahu anhuma) reported: The Messenger of Allah ﷺ said, “He who is favoured by another and says to his benefactor: `Jazak-Allah khairan (may Allah reward you well)’ indeed praised (the benefactor) satisfactorily.”[At-Tirmidhi].
1497 Jabir (radiyallahu anhu) reported: The Messenger of Allah ﷺ said, “Do not invoke curses on yourself or on your children or on your possessions lest you should happen to do it at a moment when the supplications are accepted, and your prayer might be granted.”[Muslim].
1498 Abu Hurairah (radiyallahu anhu) reported: The Messenger of Allah ﷺ said, “A slave becomes nearest to his Rubb when he is in prostration. So increase supplications in prostrations.”[Muslim].
1499 Abu Hurairah (radiyallahu anhu) reported: The Messenger of Allah ﷺ, “The supplication of every one of you will be granted if he does not get impatient and say (for example): `I supplicated my Rubb but my prayer has not been granted‘.”[Al-Bukhari and Muslim].
The narration of Muslim is: “The supplication of a slave continues to be granted as long as he does not supplicate for a sinful thing or for something that would cut off the ties of kinship and he does not grow impatient.” It was said: “O Messenger of Allah! What does growing impatient mean?” He ﷺ said, “It is one’s saying: `I supplicated again and again but I do not think that my prayer will be answered.’ Then he becomes frustrated (in such circumstances) and gives up supplication altogether.”
1500 Abu Umamah (radiyallahu anhu) reported: The Messenger of Allah ﷺ was asked: “At what time does the supplication find the greatest response?” He ﷺ replied, “A supplication made during the middle of the last part of the night and after the conclusion of the obligatory prayers.”[At-Tirmidhi].
1501 `Ubadah bin As-Samit (radiyallahu anhu) said: The Messenger of Allah ﷺ said, “Whenever a Muslim supplicates Allah, He accepts his supplication or averts any similar kind of trouble from him until he prays for something sinful or something that may break the ties of kinship.” Upon this someone of the Companions said: “Then we shall supplicate plenty.” The Messenger of Allah ﷺ said, “Allah is more plentiful (in responding).”[At-Tirmidhi].
1502 Ibn `Abbas (radiyallahu anhuma) said: The Messenger of Allah ﷺ used to say when he was in distress: “La ilaha illallahul-Azimul-Halim. La ilaha illallahu Rabbul-`Arshil-`Azim. La ilaha illallahu Rabbus-samawati, wa Rabbul-ardi, wa Rabbul-`Arshil-Karim. (None has the right to be worshipped but Allah the Incomparably Great, the Compassionate. None has the right to be worshipped but Allah the Rubb of the Mighty Throne. None has the right to be worshipped but Allah the Rubb of the heavens, the Rubb of the earth, and the Rubb of the Honourable Throne).”[Al-Bukhari and Muslim].
🎧 Listen to all hadiths in Arabic Ch 243H 1397 – 1407
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Allah, the Exalted says:
“Allah exalts the mention of His Messenger ﷺ and His angels supplicate Him to do so. O you who believe! supplicate Allah to exalt his mention and to grant him safety and security.
1397 `Abdullah bin `Amr bin Al-`As (radiyallahu anhuma) reported: I heard the Messenger of Allah ﷺ saying: “Whoever supplicates Allah to exalt my mention, Allah will exalt his mention ten times.”[Muslim].
“And remember your Rubb by your tongue and within yourself, humbly and with fear and without loudness in words in the mornings, and in the afternoons and be not of those who are neglectful.”
“And when My slaves ask you (O Muhammad ﷺ) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor).”
“Our Rubb! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.”
[Ibrāhīm 14:41]
1494 Abud-Darda’ (radiyallahu anhu) reported: I heard the Messenger of Allah ﷺ saying, “Whenever a Muslim supplicates for his (Muslim) brother in his absence, the angels say: `May the same be for you too‘.”[Muslim].
1495 Abud-Darda’ (radiyallahu anhu) reported: The Messenger of Allah ﷺ said, “The supplication of a Muslim for his (Muslim) brother in his absence will certainly be answered. Everytime he makes a supplication for good for his brother, the angel appointed for this particular task says: `A meen! May it be for you, too‘.”[Muslim].
The Book Pertaining to the Remembrance of Allah, Supplication, Repentance and Seeking Forgiveness
كتاب الذكر والدعاء والتوبة والاستغفار
Hadith 2675 – 2735125 Ahadith
Introduction
Supplication is in fact not only the spontaneous outpourings of man’s heart before his Lord, but it is an expression of his sense of nearness to Him, of His Might and Power, of his confidence in His mercy, grace and blessings. If one were to know how much a man supplicates, and what he supplicates about, and how he supplicates, one would be able to see how much spirituality is there in his soul. When a man without any witness speaks with Allah, the soul stands unveiled before its Creator. The higher the note he strikes in his outpouring, the higher is the quality of the faith that is imprinted upon his soul, and serves as a background to all his thought and activity. Thus to understand the spirit of any religion and appraise its value to life and society, supplications serve as the key. The Prophet ﷺ was a great believer in supplication and prayer. He made supplications to his Lord with zeal and fervour, rarely to be found in the religious literature of the world. One who cares to read them cannot but be overwhelmed with the depth of feelings with which the Holy Prophet ﷺ approaches his Lord, his intense love for the Great Master, his deep faith in His unbounded Favours, his unshakeable confidence in His Divine Mercy and unflinching faith in His Might and Power, and his sense of deep humility before Him. These are in fact the multi-coloured threads with which is woven the delicate pattern of the Prophet’s ﷺ supplications. In Islam the supplication which a Muslim has been instructed to make whether singly or in congregation, whether at the appointed hour of ritual prayer or at any sudden call or urge to His Lord, reflects the one single attitude of submission, humility and closeness to God. Whatever is the state of spiritual elevation of the supplication he is made to keep this fact constantly in his mind that he is a humble servant of the Lord. That is the reason why most of the supplications in Islam open with an invocation of the Divine Being; either the personal name of God, i. e. Allah, is used or the descriptive title of His Attributes are called out in order to make the worshipper conscious of his own weak and dependent self before his Master. In Islam man seeks to move God to help and grant him what he desires, and at the same time he seeks unconsciously to work upon himself through the realisation of what God means to him, to strengthen, to renew and to refresh his own inner life.
While the expression of dependence and trust is in reality a prerequisite of supplication in Islam, it covers the whole range of human life with all its needs, longings and problems. Supplication finds expression in a deep and urgent longing for self preservation and deliverance from the oppressive situation, forgiveness of sins, elevation of the soul, goodness of the worldly life and that of the Hereafter. This consciousness of one’s absolute dependence upon Him, which pervades the entire stock of the Prophet’s ﷺ supplications, shows man’s attitude of perfect resignation before the Mighty Will of the Master, but this resignation has nothing of the spirit of despondence and despair in it; it rather illuminates hope out of conviction that the Being Who is the Lord of man’s fate can also help him and save him even in the most trying circumstances.
The supplications of Muhammad ﷺ eminently combine in themselves the mystical and the religious traits. While the Muslim supplicates, he, like a mystic, beholds undisturbed with concentrated gaze one Supreme Spiritual Reality Who is the Embodiment and Repository of all values. But, unlike mystics, he, in the hour of contemplation in supplication, does not lose himself but realises himself to be a humble servant of God and therein lies his spiritual strength and unwavering confidence in God.
The one more distinguishing feature of the supplications taught by Muhammad ﷺ is that these are all permeated with the spirit of social fellowship. They do not urge man to stand face to face with God in absolute loneliness, isolated from all other human beings. Herein the suppliant begs his Lord with the full consciousness of human brotherhood and with a feeling that the distress which vexes him is not his only, it is that of his brethren. The graces of God and the salvation for which he longs are also the longings of all believers, nay, of the entire humanity. There is no doubt a deep touch of intimate personal and individual contact with God in these supplications, but this contact is not of the nature of a non-Muslim mystic in which the soul is supposed to be unified with God losing all its individual identity. Here the soul has a communion with Allah with full consciousness of man’s own self, his social surroundings and responsibilities. That is why most of the supplications have been expressed in the form” We” and Us”.
2675a. Abu Huraira reported Allah’s Messenger ﷺ as saying that Allah, the Exalted and Glorious, thus stated: I am near to the thought of My servant as he thinks about Me, and I am with him as he remembers Me. And if he remembers Me in his heart, I also remember him in My Heart, and if he remembers Me in assembly I remember him in assembly, better than his (remembrance), and if he draws near Me by the span of a palm, I draw near him by the cubit, and if he draws near Me by the cubit I draw near him by the space (covered by) two hands. And if he walks towards Me, I rush towards him.
2675b. This hadith has been narrated on the authority of A’mash with the same chain of transmitters, but there is no mention of these words:” He draws near Me by the space of a hand, I draw near him by the space (covered) by two hands.”
2675c. Hammam b. Munabbih reported so many ahadith from Abu Huraira and one out of them is this that Allah’s Messenger ﷺ said that Allah thus stated: When My servant draws close to me by the span of a palm, I draw close to him by the space of a cubit, and when he draws close to Me by the space of a cubit, I draw close to him by the space (covered) by two hands, and when he draws close to Me by the space (covered by) two hands, I go in hurry towards him.
2676. Abu Huraira reported that Allah’s Messenger ﷺ was travelling along the path leading to Mecca that he happened to pass by a mountain called Jumdan. He said: Proceed on, it is Jumdan, Mufarradun have gone ahead. They (the Companions of the Holy Prophet) said: Allah’s Messenger, who are Mufarradun? He said: They are those males and females who remember Allah much.
The Names Of Allah, Exalted is He, And The Virtue Of The One Who Learns Them By Heart
باب فِي أَسْمَاءِ اللَّهِ تَعَالَى وَفَضْلِ مَنْ أَحْصَاهَا
2677a. Abu Huraira reported Allah’s Messenger ﷺ as saying: There are ninety-nine names of Allah; he who commits them to memory would get into Paradise. Verily, Allah is Odd (He is one, and it is an odd number) and He loves odd number. And in the narration of Ibn ‘Umar (the words are):” He who enumerated them.”
2677b. Abu Huraira reported Allah’s Apostle ﷺ as saying: Verily, there are ninety-nine names for Allah, i. e. hundred excepting one. He who enumerates them would get into Paradise. And Hammam has made this addition on the authority of Abu Huraira who reported it from Allah’s Apostle ﷺ that he said:” He is Odd (one) and loves odd number.”
Being Firm In Supplication And Not Saying: "If You Will"
باب الْعَزْمِ بِالدُّعَاءِ وَلاَ يَقُلْ إِنْ شِئْتَ
2678. Anas reported Allah’s Messenger ﷺ as saying: When one of you makes supplication, he should supplicate with a will and should not say: O Allah, confer upon me if Thou likest, for there is none to coerce Allah.
2679a. Abu Huraira reported Allah’s Messenger ﷺ as saying: When one of you makes a supplication (to his Lord) one should not say: O Allah, grant me pardon, if Thou so likest, but one should beg one’s (Lord) with a will and full devotion, for there is nothing so great in the eye of Allah which He cannot grant.
2679b. Abu Huraira reported Allah’s Messenger ﷺ as saying: None of you should say to Allah (like this): O Allah, grant me mercy, if thou so likest. The supplication (of his) should (be permeated with) conviction (that it would be accepted by the Lord), for Allah is the Doer of (everything) He likes to do, and there is none to force Him (to do or not to do this or that).
It Is Disliked To Wish For Death Because Of Some Harm That Has Befallen One
باب كَرَاهَةِ تَمَنِّي الْمَوْتِ لِضُرٍّ نَزَلَ بِهِ
2680a. Anas (b. Malik) reported Allah’s Messenger ﷺ as saying. None of you should make a request for death because of the trouble in which he is involved, but if there is no other help to it, then say: O Allah, keep me alive as long as there is goodness in life for me and bring death to me when there is goodness in death for me.
2680c. Nadr b. Anas reported, as when Anas was alive, that he said: Had Allah’s Messenger ﷺ not stated this..” None should make a request for death,” I would have definitely done that.
2681a. Abu Hazim reported: I visited Khabbab who bad seven cauteries on his stomach and he s aid: Had Allah’s Messenger ﷺ not forbidden us to call for death, I would have done so.
2682. Hammam b. Munabbih said: Abu Huraira narrated to us ahadith from Allah’s Messenger ﷺ and out of these one is that Allah’s Messenger ﷺ said: None amongst you should make a request for death, and do not call for it before it comes, for when any one of you dies, he ceases (to do good) deeds and the life of a believer is not prolonged but for goodness.
2683a. Ubida b. Samit reported Allah’s Messenger ﷺ as saying: He who loves to meet Allah, Allah also loves to meet him, and he who dislikes to meet Allah, Allah also abhors to meet him.
2684a. A’isha reported that Allah’s Messenger ﷺ said: He who loves to meet Allah, Allah loves to meet him, and he who dislikes to meet Allah, Allah abhors to meet him. I (‘A’isha) said: Allah’s Apostle, so far as the feeling of aversion against death is concerned, we all have this feeling. Thereupon he (the Holy Prophet) said: It is not that (which you construe), but (this) that when a believer (at the time of death) is given the glad tidings of the mercy of Allah, His Pleasure, and of Paradise, he loves to meet Allah, and Allah also loves to meet him, and when an unbeliever is given the news of the torment at the Hand of Allah, and Hardship to be imposed by Him, he dislikes to meet Allah and Allah also abhors to meet him.
2684c. ‘A’isha reported Allah’s Messenger ﷺ as saying: He who loves to meet Allah, Allah also loves to meet him, and who dislikes to meet Allah, Allah abhors to meet him. There is death before (one is able to) meet Allah.
2685a. Abu Huraira reported Allah’s Messenger ﷺ as saying: He who loves meeting Allah, Allah loves to meet him, and he who dislikes to meet Allah, Allah abhors to meet him. I (Shuraih b. Hani, one of the narrators) came to A’isha and said to her: Mother of the faithful, I heard Abu Huraira narrate from Allah’s Messenger ﷺ which, if it is actually so, is a destruction to us. Thereupon she said: Those are in fact ruined who are ruined at the words of Allah’s Messenger ﷺ. What are (the words which in your opinion would cause your destruction)? He said that Allah’s Messenger ﷺ had stated: He who loves to meet Allah, Allah too loves to meet him, and he who dislikes to meet Allah, Allah too abhors to meet him, and there is none amongst us who dons not hate death. Thereupon she said: Allah’s Messenger ﷺ has in fact stated this, but it does not mean what you construe, but it implies (the time) when one loses the lustre of the eye, and there is rattling in the throat, shudder in the body and convulsion in fingers (at the time of death). (It is about this time) that it has been said: He who loves to meet Allah, Allah would love to meet him, and he who dislikes to meet Allah, Allah would abhor to meet him
2686. Abu Musa reported Allah’s Apostle ﷺ as saying: He who loves to meet Allah, Allah too loves to meet him, and he who dislikes to meet Allah, Allah abhors to meet him.
The Virtue Of Remembrance, Supplication, Drawing Close To Allah And Thinking Positively Of Him
باب فَضْلِ الذِّكْرِ وَالدُّعَاءِ وَالتَّقَرُّبِ إِلَى اللَّهِ تَعَالَى
2675d. Abu Huraira reported Allah’s Messenger (may peace be upon him as saying that Allah thus stated: I live in the thought of My servant as he thinks of Me and with him as he calls Me.
2675e. Abu Huraira reported Allah’s Apostle ﷺ as saying that Allah, the Exalted and Glorious, said: When My servant draws close to Me by the span of a palm, I draw close to him by the cubit and when he draws close to Me by the cubit, I draw close to him by the space (covered) by two hands, and when he draws close to Me by the space (covered) by two hands, I go in hurry towards him.
2675f. This hadith has been narrated on the authority of Mu’tamar from his father with the same chain of transmitters, with a slight variation of wording.
2675g. Abu Huraira reported Allah’s Messenger ﷺ as saying that Allah, the Exalted and Glorious, thus stated: I live in the thought of My servant as he thinks about Me, and I am with him, as he remembers Me And if he remembers Me in his heart, I also remember him in My Heart, and if he remembers Me in assembly I remember him in the assembly, better than he (does that), and if he draws near Me by the span of a palm I draw near him by the cubit, and if he draws near Me by the cubit I draw near him by the space (covered by) two hands. And it he walks towards Me, I rush towards him.
2687a. Abu Dharr reported Allah’s Messenger ﷺ as saying that Allah, the Exalted and Glorious, stated:” He who comes with goodness, there are in store for him ten like those and even more than those: ‘And he who comes with vice, ‘ it is only for that that he is called to account. I even forgive him (as I like) and he who draws close to Me by the span of a palm I draw close to him by the cubit, and he who draws close to Me by the cubit I draw close to him by the space (covered) by two hands, and he who walks towards Me I rush towards him, and he who meets Me in the state that his sins fill the earth, but not associating anything with Me, I would meet Him with the same (vastness) of pardon (on My behalf).” This hadith has been transmitted on the authority of Waki’.
2687b. A hadith like this has been transmitted on the authority of A’mash with the same chain of transmitters and he (further) said: There is for him ten like that (the good he performed) or more than that.
It Is Disliked To Pray For Punishment To Be Brought Forward In This World
باب كَرَاهَةِ الدُّعَاءِ بِتَعْجِيلِ الْعُقُوبَةِ فِي الدُّنْيَا
2688a. Anas reported that Allah’s Messenger ﷺ visited a person from amongst the Muslims in order to inquire (about his health) who had grown feeble like the chicken. Allah’s Messenger ﷺ said: Did you supplicate for anything or beg of Him about that? He said: Yes. I used to utter (these words): Impose punishment upon me earlier in this world, what Thou art going to impose upon me in the Hereafter. Thereupon Allah’s Messenger ﷺ said: Hallowed be Allah, you have neither the power nor forbearance to take upon yourself (the burden of His Punishment). Why did you not say this: O Allah, grant us good in the world and good in the Hereafter, and save us from the torment of Fire. He (the Holy Prophet) made this supplication (for him) and he was all right.
2688c. Anas reported that Allah’s Messenger ﷺ visited a person from amongst his Companions who had grown as feeble as the chicken. The rest of the hadith is the same, but with this variation that he (the Holy Prophet) said: You have not power enough to undergo the torment imposed by Allah. And there is no mention of: He supplicated Allah for him and He cured him.
The Virtues Of Gathering To Remember Allah (Adh-Dhikr)
باب فَضْلِ مَجَالِسِ الذِّكْرِ
2689. Abu Huraira reported Allah’s Apostle ﷺ as saying Allah has mobile (squads) of angels, who have no other work (to attend to but) to follow the assemblies of Dhikr and when they find such assemblies in which there is Dhikr (of Allah) they sit in them and some of them surround the others with their wings till the space between them and the sky of the world is fully covered, and when they disperse (after the assembly of Dhikr is adjourned) they go upward to the heaven and Allah, the Exalted and Glorious, asks them although He is best informed about them: Where have you come from? They say: We come from Thine servants upon the earth who had been glorifying Thee (reciting Subhan Allah), uttering Thine Greatness (saying Allah o-Akbar) and uttering Thine Oneness (La ilaha ill Allah) and praising Thee (uttering al-Hamdu Lillah) and begging of Thee. Be would say: What do they beg of Me? They would say: They beg of Thee the Paradise of Thine. He (God) would say: Have they seen My Paradise? They said: No, our Lord. He would say: (What it would be then) if they were to see Mine Paradise? They (the angels) said: They seek Thine protection. He (the Lord) would say: Against what do they seek protection of Mine? They (the angels) would say: Our Lord, from the Hell-Fire. He (the Lord) would say: Have they seen My Fire? They would say: No. He (the Lord) would say: What it would be if they were to see My Fire? They would say: They beg of Thee forgiveness. He would say: I grant pardon to them, and confer upon them what they ask for and grant them protection against which they seek protection. They (the angels) would again say: Our Lord, there is one amongst them such and such simple servant who happened to pass by (that assembly) and sat there along with them (who had been participating in that assembly). He (the Lord) would say: I also grant him pardon, for they are a people the seat-fellows of whom are in no way unfortunate.
2690a. Qatada asked Anas which Supplication Allah’s Apostle ﷺ frequently made. He said: The supplication that he (the Holy Prophet made very frequently is this:” O Allah, grant us the good in this world and the good in the Hereafter and save us from the torment of Hell-Fire.” He (Qatada) said that whenever Anas had to supplicate he made this very supplication, and whenever he (intended) to make another supplication he (inserted) this very supplication in that.
2690b. Anas reported that Allah’s Messenger ﷺ used to supplicate (in these words):” Our Lord, grant us the good in this world and the good in the Hereafter and save us from the torment of Hell Fire.”
The Virtue Of Tahlil (Saying La Ilaha Ill-Allah), Tasbih (Saying Subhan Allah) And (Du’a) Supplication
باب فَضْلِ التَّهْلِيلِ وَالتَّسْبِيحِ وَالدُّعَاءِ
2691. Abu Huraira reported Allah’s Messenger ﷺ as saying: He who uttered these words:” There is no god but Allah, the One, having no partner with Him. Sovereignty belongs to Him and all the praise is due to Him, and He is Potent over everything” one hundred times every day there is a reward of emancipating ten slaves for him, and there are recorded hundred virtues to his credit, and hundred vices are blotted out from his scroll, and that is a safeguard for him against the Satan on that day till evening and no one brings anything more excellent than this, except one who has done more than this (who utters these words more than one hundred times and does more good acts) and he who utters:” Hallowed be Allah, and all praise is due to Him,” one hundred times a day, his sins are obliterated even if they are equal to the extent of the foam of the ocean.
2692. Abu Huraira reported Allah’s Messenger ﷺ as saying: He who recites in the morning and in the evening (these words):” Hallowed be Allah and all praise is due to Him” one hundred times, he would not bring on the Day of Resurrection anything excellent than this except one who utters these words or utters more than these words.
2693. ‘Amr b. Maimun reported: He who uttered:” There is no god but Allah, the One, having no partner with Him, His is the Sovereignty and all praise is due to Him and He is Potent over everything” ten times, he is like one who emancipated four slaves from the progeny of Isma’il. Rabi’ b. Khuthaim narrated a hadith like this. Sha’bi reported: I said to Rabi’: From whom did you hear it? He said: From ‘Amr b. Maimun. I came to ‘Amr b. Maimun and said to him: From whom did you hear this hadith? He said: from Ibn Abi Laila. I came to Ibn Abi Laila and said to him: From whom did you hear this hadith? He said: From Abu Ayyub Ansari, who narrated from Allah’s Messenger ﷺ.
2694. Abu Huraira reported Allah’s Messenger ﷺ as saying: Two are the expressions which are light on the tongue, but heavy in scale, dear to the Compassionate One:” Hallowed be Allah and praise is due to Him” ;” Hallowed be Allah, the Great.”
2695. Abu Huraira reported Allah’s Messenger ﷺ as saying: The uttering of (these words):” Hallowed be Allah; all praise is due to Allah, there is no god but Allah and Allah is the Greatest,” is dearer to me than anything over which the sun rises.
2696. Mu’sab b. Sa’d reported on the authority of his father that a desert Arab came to Allah’s Messenger ﷺ and said to him: Teach me the words which I should (often) utter. He said: Utter,” There is no god but Allah, the One, having no partner with Him. Allah is the Greatest of the great and all praise is due to Him. Hallowed be Allah, the Lord of the worlds, there is no Might and Power but that of Allah, the All-Powerful and the Wise.” He (that desert Arab) said: These all (glorify) my Lord. But what about me? Thereupon he (the Holy Prophet) said: You should say:” O Allah, grant me pardon, have mercy upon me, direct me to righteousness and provide me sustenance.” Musa (one of the narrators) said: I think he also said:” Grant me safety.” But I cannot say for certain whether he said this or not. Ibn Abi Shaiba has not made a mention of the words of Musa in his narration.
2697a. Abu Malik Ashaja’i reported on the authority of his father that whenever a person embraced Islam, Allah’s Messenger ﷺ instructed him to recilte:” O Allah, grant me pardon, have mercy upon me, direct me to the path of righteousness and provide me sustenance.”
2697b. Abu Malik reported on the authority of his father that when a person embraced Islam, Allah’s Messenger ﷺ used to teach him how to observe prayer and then commanded him to supplicate in these words:” O Allah, grant me pardon, have mercy upon me, direct me to the path of righteousness, grant me protection and provide me sustenance.”
2697c. Abu Malik reported on the authority Of his father that he heard Allah’s Messenger ﷺ as saying to the person who bad come to him and asked him as to how he should beg his Lord, that he should utter these words:” O Allah, grant me pardon, have mercy upon me, protect me, provide me sustenance,” and he collected his fingers together except his thumb and said: It is in these words (that there is supplication) which sums up for you (the good) of this world and that of the Hereafter.
2698. Mus’ab b. Sa’d reported that his father told him that he had been in the company of Allah’s Messenger ﷺ that he said: Is one amongst you powerless to get one thousand virtues every day. Amongst those who had been sitting there, one asked: How one amongst us can get one thousand virtues every day? He said: Recite:” Hallowed be Allah” one hundred times for (by reciting them) one thousand virtues are recorded (to your credit) and one tbousand vices are blotted out.
The Virtue Of Gathering To Read Quran And To Remember Allah
باب فَضْلِ الاِجْتِمَاعِ عَلَى تِلاَوَةِ الْقُرْآنِ وَعَلَى الذِّكْرِ
2699a. Abu Huraira reported Allah’s Messenger ﷺ as saying: He who alleviates the suffering of a brother out of the sufferings of the world, Allah would alleviate his suffering from the sufferings of the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah would make things easy for him in the Hereafter, and he who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother, and he who treads the path in search of know- ledge, Allah would make that path easy, leading to Paradise for him and those persons who assemble in the house among the houses of Allah (mosques) and recite the Book of Allah and they learn and teach the Qur’an (among themselves) there would descend upon them the tranquillity and mercy would cover them and the angels would surround them and Allah makes a mention of them in the presence of those near Him, and he who is slow-paced in doing good deeds, his (high) descent does not make him go ahead.
2700a. Agharr Abi Muslim reported: I bear witness to the fact that both Abu Huraira and Abu Sa’id Khudri were present when Allah’s Messenger may peace be upon him) said: The people do not sit but they are surrounded by angels and covered by Mercy, and there descends upon them tranquillity as they remember Allah, and Allah makes a mention of them to those who are near Him. This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters.
2701. Abu Sa’id Khudri reported that Mu’awiya went to a circle in the mosque and said: What makes you sit here? They said: We are sitting here in order to re- member Allah. He said: I adjure you by Allah (to tell me whether you are sitting here for this very purpose)? They said: By Allah, we are sitting here for this very purpose. Thereupon, he said: I have not demanded you to take an oath, because of any allegation against you and none of my rank in the eye of Allah’s Messenger ﷺ is the narrator of so few ahadith as I am. The fact is that Allah’s Messenger ﷺ went out to the circle of his Companions and said: What makes you sit? They said: We are sitting here in order to remember Allah and to praise Him for He guided us to the path of Islam and He conferred favours upgn us. Thereupon he adjured by Allah and asked if that only was the purpose of their sitting there. They said: By Allah, we are not sitting here but for this very purpose, whereupon he (the Messenger) said: I am not asking you to take an oath because of any allegation against you but for the fact that Gabriel came to me and he informed me that Allah, the Exalted and Glorious, was talking to the angels about your magnificence.
It Is Recommend To Pray For Forgiveness A Great Deal
باب اسْتِحْبَابِ الاِسْتِغْفَارِ وَالاِسْتِكْثَارِ مِنْهُ
2702a. Al-Agharr al-Muzani, who was one amongst the Companions (of the Holy Prophet) reported that Allah’s Messenger ﷺ said: There is (at times) some sort of shade upon my heart, and I seek forgiveness from Allah a hundred times a day.
2702b. Al-Agharr al-Muzani who was from amongst the Companions of Allah’s Apostle ﷺ reported that Ibn ‘Umar stated to him that Allah’s Messenger ﷺ said: O people, seek repentance from Allah. Verily, I seek repentance from Him a hundred times a day.
2703. Abu Huraira reported Allah’s Messenger ﷺ as say- ing: He who seeks repentance (from the Lord) before the rising of the sun from the west (before the Day of Resurrection), Allah turns to him with Mercy.
It Is Recommend To Lower One’s Voice When Saying Remembrance, Except In The Cases Where It Is Commanded To Raise The Voice Such As The Talbiyah Etc. It Is Recommend To Say A Great Deal, "There Is No Power And No Strength Except With Allah"
باب اسْتِحْبَابِ خَفْضِ الصَّوْتِ بِالذِّكْرِ
2704a. Abu Musa reported: We were along with Allah’s Apostle ﷺ on a journey when the people began to pronounce Allah-o-Akbar in a loud voice. Thereupon Allah’s Messenger ﷺ said: O people, sh mercy to yourselves for you are not calling One Who is deaf or absent. Verily, you are calling One Who is All-Hearing (and) Near to you and is with you. Abu Musa told that he had been behind him (the Holy Prophet) and reciting:” There is neither might nor power but that of Allah.” He (the Holy Prophet), while addressing ‘Abdullah b. Qais, said: Should I not direct you to a treasure from amongst the treasurers of Para- dise? I (‘Abdullah b. Qais) said: Allah’s Messenger, do it, of course. Thereupon he (the Holy Prophet) said: Then recite:” There is no might and no power but that of Allah.”
2704c. Abu Musa reported that he (and his other companions) were climbing upon the hillock along with Allah’s Messenger ﷺ and when any person climbed up, he pronounced (loudly):” There is no god but Allah, Allah is the Greatest.” Thereupon Allah’s Apostle ﷺ said: Verily, you are not supplicating One Who is deaf or absent. He said: Abu Musa or Abdullah b Qais, should I not direct you to the words (which form) the treasure of Paradise? I said: Allah’s Messenger, what are these? He said:” There is no might and no power but that of Allah.”
2704f. Abu Musa, reported. We were along with Allah’s Messenger ﷺ in an expedition. The rest of the hadith is the same (and there is an addi- tion of these words in that):” He (the Holy Prophet) said: He Whom you are sup- plicating is nearer to every one of you than the neck of his camel.” And there is no mention of these words:” There is no might and no power but that of Allah.”
2704g. Abu Musa Ash’ari reported that Allah’s Messenger ﷺ said to him: Should I not direct you to the words from the treasures of Paradise, or he said: Like a treasure from the treasures of Paradise? I said: Of course, do that. Thereupon he said:” There is no might and no power but that of Allah.”
2705a. Abu Bakr reported that he said to Allah’s Messenger ﷺ: Teach me a supplication which I should recite in my prayer. Thereupon he (the Holy Prophet) said: Recite:” O Allah, I have done great wrong to myself.” According to Qutaiba (the words were: ) much (wrong) -there is none to forgive the sins but Thou only, say:” Grant me pardon from Thyself, have mercy upon me for Thou art much Forgiving and Compassionate.” This hadith has been transmitted on the authority of ‘Amr b. al-‘As that Abu Bakr Siddiq said to Allah’s Messenger ﷺ: Allah’s Messenger. teach me a supplication which I should make in my prayer and in my house. The rest of the hadith is the same except with this variation that he said: Much wrong (Zulman Kathira).
589b. ‘A’isha reported that Allah’s Messenger ﷺ used to make these supplications:” O Allah, I seek refuge in Thee from the trial of Hell-Fire; and from the torment of Hell-Fire; and from the trial of the grave and torment of the grave; and from the evil of the trial of the affluence and from the evil of the trial of poverty and I seek refuge in Thee from the evil of the turmoil of the Dajjal. O Allah, wash away my sins with snow and hail water, purify my heart from the sins as is purified the white garment from the dirt, and keep away at a distance the sins from me as yawns the distance between the East and the West; O Allah, I seek refuge in Thee from sloth, from senility, from sin, and from debt.”
Seeking Refuge With Allah From Helplessness, Laziness Etc
باب التَّعَوُّذِ مِنَ الْعَجْزِ وَالْكَسَلِ وَغَيْرِهِ
2706a. Anas b. Malik reported that Allah’s Messenger ﷺ used to say:” O Allah, I seek refuge in Thee from incapacity, from indolence, from cowardice, from senility, from miserliness, and I seek refuge in Thee from the torment of the grave and from trial of the life and death.”
2706b. Anas reported from Allah’s Messenger ﷺ (this suppli- cation) but with this variation that these words are not found in that supplication:” From the trial of life and death.”
2706c. Anas b. Malik reported that Allah’s Apostle ﷺ used to seek refuge in Allah from such things as mentioned in the above-mentioned hadith and from ‘miserliness” too.
2706d. Anas reported that Allah’s Messenger ﷺ wed to make this supplication:” O Allah, I seek refuge in Thee from miserliness, from sloth and from decrepitude.”
باب فِي التَّعَوُّذِ مِنْ سُوءِ الْقَضَاءِ وَدَرَكِ الشَّقَاءِ وَغَيْرِهِ
2707. Abu Huraira reported that Allah’s Apostle ﷺ used to seek refuge (in Allah) from the evil of destiny and from falling into the hand of calamity and from the mockery of (triumphant) enemies and from the hardship of misery. Abu Sufyan reported: I am in doubt that I have made an addition of one word in this supplication.
2708a. Khaula bint Hakim Sulamiyya reported: I heard Allah’s Messenger ﷺ as saying: When anyone lands at a place, and then says:” I seek refuge in the Perfect Word of Allah from the evil of what He has created,” nothing would harm him until he marches from that stopping place.
2708b. Khaula bint Hakim Sulamiyya reported: I heard Allah’s Messenger ﷺ as saying: When any one of you stays at a place, he should say:” I seek refuge in the Perfect Word of Allah from the evil of that He created.” Nothing would then do him any harm until he moves from that place. Abu Huraira reported that a person came to Allah’s Messenger ﷺ and said:” Allah’s Messenger, I was stung by a scorpion during the night. Thereupon he said: Had you recited these words in the evening:” I seek refuge in the Perfect Word of Allah from the evil of what He created,” it would not have done any harm to you.
باب مَا يَقُولُ عِنْدَ النَّوْمِ وَأَخْذِ الْمَضْجَعِ
2710a. Al-Bara’ b. ‘Azib reported that Allah’s, Messenger (may peace be upon said: When you go to bed, perform ablution as is done for prayer; then lie down pn the right side and recite:” O Allah, I turn my face towards Thee and entrust my affair to Thee. I retreat unto Thee for protection with hope in Thee and fear of Thee. There is no resort and no deliverer (from hardship) but Thou only. I affirm my faith in Thine books which Thou revealed and in Thine Apostles whom Thou sent.” Make this as the last word of yours (when you go to sleep) and in case you die during that night, you would die upon Fitra (upon Islam). And as I repeated these words in order to commit them to memory, I said:” I affirm my faith in Thy Messenger (Rasul) whom Thou sent.” He said: Say:” I affirm my faith in the Apostle (Nabi) whom Thou sent.”
2710b. This hadith has been transmitted on the authority of al-Bara’ b. ‘Azib with a slight variation of wording and there is this addition in the hadith transmitted on the authority of Husain:” In case you get up in the morning, you will get up with bliss.”
2710c. Al-Bara’ b. ‘Azib reported that Allah’s Messenger ﷺ commanded a person (in these words): When you go to bed during night, you should say:” O Allah, I surrender myself to Thee and entrust my affair to Thee, with hope in Thee and fear of Thee. There is no resort and no deliverer (from hardship but Thou). I affirm my faith in the Book which Thou revealed and in the Messengers whom Thou sent.” If you die in this state you would die on Fitra, and Ibn Bashshdr did not make a mention of” night” in this hadith.
2710d. This hadith has been transmitted on the authority of al-Bara’ b. ‘Azib that Allah’s Messenger ﷺ said to a person: O, so and so, as you go to your bed; the rest of the hadith is the same but with this variation of wording that he said:” Thine Apostle whom Thou sent.” If you die that night you would die on Fitra and if you get up in the morning you would get up with a bliss.
2710e. This hadith has been transmitted on the authority of al-Bara’ b. ‘Azib that Allah’s Messenger ﷺ commanded a person (in these words) and there is no mention of this:” if you get up in the morning you would get up with a bliss.”
2711. Al-Bara’ reported that whenever Allah’s Messenger ﷺ went to bed, he said:” O Allah, it is with Thine Name that I live and it is with Thine Name that I die.” And when he got up he used to say:” Praise is due to Allah, Who gave us life after our death (sleep) and unto Thee is resurrection.”
2712. Abdullah b. ‘Umar commanded a person that as he went to bed, he should say:” O Allah, Thou created my being and it is for Thee to take it to its ultimate goal. And its death and life is due to Thee, and if Thou givest it life, safeguard it; and if Thou bringst death, grant it pardon. O Allah, I beg of Thee safety.” A person said to him: Did you hear it from Umar? Thereupon he said: (I have heard from one) who is better than Umar, viz. from Allah’s Messenger ﷺ. Ibn Nafi, reported this on the authority of Abdullah b. Harith but he did not make mention of this” that he heard it himself”.
2713a. Suhail reported that Abu Salih used to command us (in these words): When any one of you intends to go to sleep, he should lie on the bed on his right side and then say:” O Allah. the Lord of the Heavens and the Lord of the Earth and Lord of the Magnificent Throne, our Lord, and the Lord of evervthina, the Splitter of the grain of corn and the datestone (or fruit kernal), the Revealer of Torah and Injil (Bible) and Criterion (the Holy Qur’an), I seek refuge in Thee from the evil of every- thing Thou art to sieze by the forelock (Thou hast perfect control over it). O Allah, Thou art the First, there is naught before Thee, and Thou art the Last and there is naught after Thee, and Thou art Evident and there is nothing above Thee, and Thou art Innermost and there is nothing beyond Thee. Remove the burden of debt from us and relieve us from want.” Abu Salih used to narrate it from Abu Huraira who narrated it from Allah’s Apostle ﷺ.
2713b. Abu Huraira reported that Allah’s Messenger ﷺ used to command us that as we go to our bedo, we should utter the words (as mention- ed above) and he also said (these words):” From the evil of every animal, Thou hast hold upon its forelock (Thou bast full control over it).”
2713c. Abu Huraira reported that Fatima (the daughter of the Holy Prophet) came to Allah’s Apostle ﷺ and asked for a servant. He said to her: Say:” O Allah, the Lord of the seven heavens” ; the rest of the hadith is the same.
2714a. Abu Huraira reported Allah’s Messenger ﷺ as say- ing: When any one of you goes to bed, he should take hold of the hem of his lower garment and then should clean (his bed) with the help of that and then should recite the name of Allah for he himself does tiot know what he left behind him on his bed, and when he intends to lie on bed, he should lie on his right side and utter these words:” Hallowed be Allah, my Lord. It is with Thine (grace) that I place my side (upon the bed) and it is with Thee that I take it up (after sleep), and in case Thou withholdst my being (if thou causest me to die), then grant pardon to my being, and if Thou keepst (this process of breathing on), then protect it with that with which Thou protected Thine pious servants.”
2714b. This hadith has been narrated on the authority of Ubaidullah b. Umar with the same chain of transmitters and he said: Then utter:” My Lord. with Thine name I place my side and if Thou keepest me alive have mercy upon myself”
2715. Anas reported Allah’s Messenger ﷺ as saying: When you go to bed, say:” Praise is due to Allab Who fed us, provided us drink, sufficed us and provided us with shelter, for many a people there is none to suffice and none to provide shelter.”
2716a. Farwa’ b. Naufal Ashja’i reported: I asked: ‘A’isha, in what words did Allah’s Messenger ﷺ supplicate Allah? She said that he used to utter:” I seek refuge in Thee from the evil of what I did and from the evil of what I did not.”
2716b. Farwa’ b. Naufal reported: I asked ‘A’isha about the supplication that Allah’s Messenger ﷺ made. She said that he used to say:” O Allah, I seek refuge in Thee from the evil of what I have done and from the evil of what I have not done.”
2716d. Farwa’ b. Naufal reported on the authority of ‘A’isha that Allah’s Mes- senger ﷺ used to supplicate (in these words):” O Allah, I seek refuge in Thee from the evil of what I did and from the evil of what I did not.”
2717. Ibn ‘Abbas reported that Allah’s Messenger ﷺ used to say:” O Allah, it is unto Thee that I surrender myself. I affirm my faith in Thee and repose my trust in Thee and turn to Thee in repentance and with Thy help fought my adversaries. O Allah, I seek refuge in Thee with Thine Power; there is no god but Thou, lest Thou leadest me astray. Thou art ever-living that dieth not, while the Jinn and mankind die.”
2718. Abu Huraira reported that when Allah’s Messenger ﷺ set out on a journey in the morning, he used to say:” A listener listened to our praising Allah (for) His goodly trial of us. Our Lord! acompany us, guard us and bestow upon us Thy grace. I am seeker of refuge in Allah from the Fire.”
2719a. Abu Musa Ash’ari reported on the authority of his father that Allah’s Apostle ﷺ used to supplicate in these words:” O Allah, forgive me my faults, my ignorance, my immoderation in my concerns. And Thou art better aware (of my affairs) than myself. O Allah, grant me forgiveness (of the faults which I committed) seriously or otherwise (and which I committed inadvertently and de- liberately. All these (failings) are in me. O Allah, grant me forgiveness from the fault which I did in haste or deferred, which I committed in privacy or in public and Thou art better aware of (them) than myself. Thou art the First and the Last and over all things Thou art Omnipotent.”
2720. Abu Huraira reported that Allah’s Messenger ﷺ used to supplicate (in these words):” O Allah, set right for me my religion which is the safeguard of my affairs. And set right for me the affairs of my world wherein is my living. And set right for me my Hereafter on which depends my after-life. And make the life for me (a source) of abundance for every good and make my death a source of comfort for me protecting me against every evil.”
2721a. Abdullah reported that Allah’s Messenger ﷺ used to supplicate (in these words):” O Allah. I beg of Thee the right guidance, safeguard against evils, chastity and freedom from want.”
2722. Zaid b. Alqam reported: I am not going to say anything but only that which Allah’s Messenger ﷺ used to say. He used to supplicate:” O Allah, I seek refuge in Thee from incapacity, from sloth, from cowardice, from miserliness, decrepitude and from torment of the grave. O Allah, grant to my soul the sense of righteousness and purify it, for Thou art the Best Purifier thereof. Thou art the Protecting Friend thereof, and Guardian thereof. O Allah, I seek refuge in Thee from the knowledge which does not benefit, from the heart that does not entertain the fear (of Allah), from the soul that does not feel contented and the supplication that is not responded.”
2723a. Abdullah b. Mas’ud reported that when it was evening Allah’s Messenger ﷺ used to supplicate:” We entered upon evening and the whole Kingdom of Allah also entered upon evening and praise is due to Allah. There is no god but Allah, the One Who has no partner with Him.” Hasan said that Zubaid reported to him that he memorised it from Ibrahim in these very words.” His is the Sovereignty and Praise is due to Him, and He is Potent over everything. O Allah, I beg of Thee the good of this night and I seek refuge in Thee from the evil of this night and the evil which follows it. O Allah, I seek refuge in Thee from sloth, from the evil of vanity. O Allah, I seek refuge in Thee from torment in the Hell-Fire and from torment in the grave.”
2723b. Abdullah reported that when it was evening Allah’s Messenger ﷺ used to supplicate:” We have entered upon evening and so, too, the whole Kingdom of Allah has entered upon evening. Praise is due to Allah. There is no god but Allah, the One having no partner with Him.” He (the narrator) said: I think that he also uttered (in this supplication these words):” His is tne Sovercignty and to Him is praise due and He is Potent over everything. My Lord, I beg of Thee good that lies in this night and good that follows it and I seek refuge in Thee from the evil that lies in this night and from the evil of that which follows it. My Lord, I seek refuge in Thee from sloth, from the evil of vanity. My Lord, I seek refuge in Thee from torment of the Hell-Fire and from torment of the grave.” And when it was morning he said like this:” We entered upon morning and the whole Kingdom of Allah enter ed upon morning.”
2723c. Abdullah reported that when it was evening Allah’s Messenger ﷺ used to supplicate:” We have entered upon evening and so has the Kingdom of Allah entere d upon evening; praise is due to Allah, there is no god but Allah the One, and there is no partner with Him. O Allah, I beg of Thee the blessing of this night and the blessing of that which lies in it. I seek refuge in Thee from the evil of it and what lies in it. O Allah, I seek refuge in Thee from sloth, from decrepitude, from the evil of vanity, from trial of the world, and from torment of the grave.” Zubaid, through another chain of transmitters, has narrated on the authority of Abdullah directly this addition:” There is no god but Allah, the One, there is no partner with Him, His is the Sovereignty and to Him is praise due and He is Potent over everything.”
2724. This hadith has been transmitted on the authority of Abu Huraira that Allah’s Messenge; ﷺ used to supplicate thus:” There is no god but Allah, the One Who conferred upon His armies the honour of victory and helped His servant rout the clans; there is nothing after that.”
2725a. ‘Ali reported that Allah’s Messenger ﷺ said to him: Say,” O Allah, direct me to the right path and make me adhere to the straight path,” and when you make a mention of right guidance, keep in mind the right path and when you consider of the straight (path), keep in mind the straightness of the arrow.
2725b. This hadith has been narrated on the authority of ‘Asim b. Kulaib with the same chain of transmitters that Allah’s Messenger ﷺ said to me: Say:” O Allah, I beg of Thee righteousness and adhering to the straight path.”
The Tasbih At The Beginning Of The Day And When Going To Sleep
باب التَّسْبِيحِ أَوَّلَ النَّهَارِ وَعِنْدَ النَّوْمِ
2726a. Juwairiya reported that Allah’s Messenger ﷺ came out from (her apartment) in the morning as she was busy in observing her dawn prayer in her place of worship. He came back in the forenoon and she was still sitting there. He (the Holy Prophet) said to her: You have been in the same seat since I left you. She said: Yes. Thereupon Allah’s Apostle ﷺ said: I recited four words three times after I left you and if these are to be weighed against what you have recited since morning these would outweigh them and (these words) are:” Hallowed be Allah and praise is due to Him according to the number of His creation and according to the pleasure of His Self and according to the weight of His Throne and according to the ink (used in recording) words (for His Praise).”
2726b. Juwairiya reported that Allah’s Messenger ﷺ happened to pass by her as she was observing her dawn prayer; or after she had observed her dawn prayer. The rest of the hadith is the same but with this variation that he said:” Hallowed be Allah according to the number of His creation, hallowed be Allah according to the pleasure of His Self, hallowed be Allah according to the weight of His Throne, hallowed be Allah according to the ink used in recording His words.”
2727a. It is reported on the authority of Ali that Fatima had corns in her hand because of working at the hand-mill. There had fallen to the lot of Allah’s Apostle ﷺ some prisoners of war. She (Fatima) came to the Holy Prophet ﷺ but she did not find him (in the house). She met A’isha and informed her (about her hardship). When Allah’s Apostle ﷺ came, she ( A’isha) informed him about the visit of Fatima. ABah’s Messenger ﷺ came to them (Fitima and her family). They had gone to their beds. ‘Ali further (reported): We tried to stand up (as a mark of respect) but Allah’s Messenger ﷺ said: Keep to your beds, and he sat amongst us and I felt coldness of his feet upon my chest. He then said: May I not direct you to something better than what you have asked for? When you go to your bed, you should recite Takbir (Allah-o-Akbar) thirty-four times and Tasbih (Subhdn Allah) thirty-three times and Tahmid (al-Hamdu li-Allah) thirty-three times, and that is better than the servant for you.
2727c. This hadith has been transmitted on the authority of Ibn Abi Laili but with this addition:” Ali said: Ever since I heard this (supplication) from Allah’s Apostle ﷺ, I never abandoned it. It was said to him, Not even in the night of Siffin (battle of Siffin)? He sad: Yes, not even in the night of Siffin,”
2728a. Abu Huraira reported that Fatima came to Allah’s Apostle ﷺ and asked for a servant and told him of the hardship of household work. He said: You would not be able to get a servant from us. May I not direct you to what is better than the servant for you? Recite Subhaana Allah thirty-three times, al- Hamdu li-Allah thirty-three times and Allah-o-Akbar thirty-four times as you go to bed. This hadith has been narrated on the authority of Suhail with the same chain of transmitters.
It Is Recommend To Say Supplication When A Rooster Crows
باب اسْتِحْبَابِ الدُّعَاءِ عِنْدَ صِيَاحِ الدِّيكِ
2729. Abu Huraira reported Allah’s Messenger ﷺ as say- ing. When you listen to the crowing of the cock, ask Allah for His favour as it sees Angels and when you listen to the braying of the donkey, seek refuge in Allah from the Satan for it sees Satan.
2730a. Ibn ‘Abbas reported that Allah’s Apostle ﷺ used to supplicate during the time of trouble (in these words):” There is no god but Allah, the Great, the Tolerant, there is no god but Allah, the Lord of the Magnificent Throne There is no god but Allah, the Lord of the Heaven and the earth, the Lord of the Edifying Throne.”
2730c. Ibn Abbas reported that Allah’s Messenger ﷺ used to supplicate (with these words) and he (uttered these words) at the time of trouble; the rest of the hadith is the same except with this difference that insted of saying:” The Lord of heaven and the earth,” he said:” The Lord of the heaven and that of the earth.”
The Virtue Of (Saying): "Glory To Allah And With His Praise"
باب فَضْلِ سُبْحَانَ اللَّهِ وَبِحَمْدِهِ
2731a. Abu Dharr reported that Allah’s Messenger ﷺ was asked as to which words were the best. He said: Those for which Allah made a choice for His Angels and His servants (and the words are):” Hallowed be Allah and praise is due to Him.”
2731b. Abu Dharr reported that Allah’s Messenger ﷺ said: Should I not inform you about the words liked most by Allah? I said: Allah’s Mes- senger, do inform me about the words liked most by Allah. He said: Verily, the words liked most by Allah are:” hallowed be Allah and praise is due to Him.”
The Virtue Of Praying For The Muslims In Their Absence
باب فَضْلِ الدُّعَاءِ لِلْمُسْلِمِينَ بِظَهْرِ الْغَيْبِ
2732a. Abu Dharr reported that Allah’s Messenger ﷺ said: There is no believing servant who supplicates for his brother behind his back (in his absence) that the Angels do not say: The same be for you too.
2732b. Umm Darda’ reported: My husband reported that he heard Allah’s Mes- senger ﷺ as saying: He who supplicates for his brother behind his back (in his absence), the Angel commissioned (for carrying supplication to his Lord) says: Amen, and it is for you also.
2733. Safwan (and he was Ibn ‘Abdullah b. Safwan, and he had been married to Umm Darda’) reported: I visited Abu Darda’s house in Syria. I did not find him there but Umm Darda’ (was present at the house). She said: Do you intend to perform Hajj during this year? I said: Yes. She said: Do supplicate Allah for blessings upon us, for Allah’s Apostle ﷺ used to say: The supplication of a Muslim for his brother at his back (in his absence) is responded so long as he makes a supplica- tion for blessings for his brother and the commissioned Angel says: Amen, and says: May it be for you too I I went to the bazar and met Abfi Dardi’ and he narrated like this from Allah’s Messenger ﷺ.
It Is Recommend To Praise Allah After Eating And Drinking
باب اسْتِحْبَابِ حَمْدِ اللَّهِ تَعَالَى بَعْدَ الأَكْلِ وَالشُّرْبِ
2734a. Anas b. Malik reported that Allah’s Messenger ﷺ said: Allah is pleased with His servant who says: Al-Hamdu lillah While taking a morsel of food tnd while drinking.
2735a. Abu Huraira reported that Allah’s Messenger ﷺ said: The supplication of every one of you is granted if he does not grow impatient and says: I supplicated but it was not granted.
2735b. Abu Huraira reported Allah’s Messenger ﷺ as saying: The supplication of one of you is granted if he does not grow impatient and say- I supplicated my Lord but it was not granted.
2735c. Abu Huraira reported Allah’s Messenger ﷺ as saying: The supplication of the servant is granted in case he does not supplicate for sin or for severing the ties of blood, or he does not become impatient. It was said: Allah’s Messenger, what does:” If he does not grow impatient” imply? He said: That he should say like this: I supplicated and I supplicated but I did not find it being responded. and theu he becomes frustrated and abandons supplication.
For every Prophet there is one (special) invocation which is surely granted by Allah.
باب وَلِكُلِّ نَبِيٍّ دَعْوَةٌ مُسْتَجَابَةٌ
6304. Narrated Abu Hurairah (radhiyallahu anhu):
Allah’s Messenger ﷺ said, “For every prophet there is one (special invocation (that will not be rejected) with which he appeals (to Allah), and I want to keep such an invocation for interceding for my followers in the Hereafter.”
that the Prophet ﷺ said, “For every prophet there is an invocation that surely will be responded by Allah,” (or said), “For every prophet there was an invocation with which he appealed to Allah, and his invocation was accepted (in his lifetime), but I kept my (this special) invocation to intercede for my followers on the Day of Resurrection.”
Afdal Al-Istighfar (the best way of asking for forgiveness from Allah).
باب أَفْضَلِ الاِسْتِغْفَارِ
6306. Narrated Shaddad bin Aus (radhiyallahu anhu):
The Prophet ﷺ said “The most superior way of asking for forgiveness from Allah is:
O Allah, You are my Lord, there is none worthy of worship except You. You have created me, and I am Your servant, and I am faithful to Your covenant and promise as much as I can. I seek refuge in You from the evil of what I have done. I acknowledge Your blessings upon me, and I admit my sins. So forgive me, for none forgives sins except You.
(Allahumma anta Rabbi la ilaha illa anta, Khalaqtani wa ana ‘Abduka, wa ana ‘ala ‘ahdika wa wa’dika mastata’tu, A’udhu bika min Sharri ma sana’tu, abu’u Laka bini’matika ‘alaiya, wa abu’u laka bidhanbi faghfir lee fa innahu la yaghfiru adhdhunuba illa anta) “
The Prophet ﷺ added. “If somebody recites it during the day with firm faith in it, and dies on the same day before the evening, he will be from the people of Paradise; and if somebody recites it at night with firm faith in it, and dies before the morning, he will be from the people of Paradise.”
‘Abdullah bin Mas’ud related to us two narrations: One from the Prophet ﷺ and the other from himself, saying: A believer sees his sins as if he were sitting under a mountain which, he is afraid, may fall on him; whereas the wicked person considers his sins as flies passing over his nose and he just drives them away like this.” Abu Shihab (the sub-narrator) moved his hand over his nose in illustration. (Ibn Mas’ud added): Allah’s Messenger ﷺ said, “Allah is more pleased with the repentance of His slave than a man who encamps at a place where his life is jeopardized, but he has his riding beast carrying his food and water. He then rests his head and sleeps for a short while and wakes to find his riding beast gone. (He starts looking for it) and suffers from severe heat and thirst or what Allah wished (him to suffer from). He then says, ‘I will go back to my place.’ He returns and sleeps again, and then (getting up), he raises his head to find his riding beast standing beside him.”
6309. Narrated Anas bin Malik (radhiyallahu anhu):
Allah’s Messenger ﷺ said, “Allah is more pleased with the repentance of His slave than anyone of you is pleased with finding his camel which he had lost in the desert. “
The Prophet ﷺ used to pray eleven Rak’at in the late part of the night, and when dawn appeared, he would offer two Rak’at and then lie on his right side till the Muadhdhin came to inform him (that the morning prayer was due).
(The superiority of a person) who sleeps with ablution.
باب إِذَا بَاتَ طَاهِرًا
6311. Narrated Al-Bara bin ‘Azib (radhiyallahu anhuma):
Allah’s Messenger ﷺ said to me, “When you want to go to bed, perform ablution as you do for prayer, then lie down on your right side and say: ‘Allahumma aslamtu wajhi ilaika, wa fauwadtu Amri ilaika wa aljatu zahri ilaika, raghbatan wa rahbatan ilaika, lamalja’a wa la manja mink a ill a ilaika. Amantu bikitabi kalladhi anzalta wa bi nabiyyikal-ladhi arsalta’. If you should die then (after reciting this) you will die on the religion of Islam (i.e., as a Muslim); so let these words be the last you say (before going to bed)” While I was memorizing it, I said, “Wa birasiulikal-ladhi arsalta (in Your Messenger ﷺ whom You have sent).’ The Prophet ﷺ said, “No, but say: Wa binabiyyi-kalladhi arsalta (in Your Prophet ﷺ whom You have sent).”
When the Prophet ﷺ went to bed, he would say: “Bismika amutu wa ahya.” and when he got up he would say:” Al-hamdu lillahil-ladhi ahyana ba’da ma amatana wa ilaihin-nushur.”
6313. Narrated Al-Bara’ bin ‘Azib (radhiyallahu anhuma):
That the Prophet ﷺ advised a man, saying, “If you intend to lie down (i.e. go to bed), say, ‘Allahumma aslamtu nafsi ilaika wa fauwadtu `Amri ilaika, wa wajjahtu wajhi ilaika wa alja’tu zahri ilaika, reghbatan wa rahbatan ilaika. La malja’a wa la manja minka illa ilaika. Amantu bikitabikal-ladhi anzalta; wa nabiyyikalladhi arsalta.’ And if you should die then (after reciting this before going to bed) you will die on the religion of Islam”
Putting one’s right hand under one’s right cheek on sleeping.
باب وَضْعِ الْيَدِ الْيُمْنَى تَحْتَ الْخَدِّ الأَيْمَنِ
6314. Narrated Hudhaifa (radhiyallahu anhu):
When the Prophet ﷺ went to bed at night, he would put his hand under his cheek and then say, “Allahumma bismika amutu wa ahya,” and when he got up, he would say, “Al-Hamdu lil-lahi al-ladhi ahyana ba’da ma amatana, wa ilaihi an-nushur.”
6315. Narrated Al-Bara’ bin `Azib (radhiyallahu anhuma):
When Allah’s Messenger ﷺ went to bed, he used to sleep on his right side and then say, “All-ahumma aslamtu nafsi ilaika, wa wajjahtu wajhi ilaika, wa fauwadtu `Amri ilaika, wa alja’tu zahri ilaika, raghbatan wa rahbatan ilaika. La Malja’a wa la manja minka illa ilaika. Amantu bikitabika al-ladhi anzalta wa nabiyyika al-ladhi arsalta! Allah’s Messenger ﷺ said, “Whoever recites these words (before going to bed) and dies the same night, he will die on the Islamic religion (as a Muslim).
The invocation which may be said by one who wakes up at night.
باب الدُّعَاءِ إِذَا انْتَبَهَ بِاللَّيْلِ
6316. Narrated Ibn ‘Abbas (radhiyallahu anhuma):
One night I slept at the house of Maimuna. The Prophet ﷺ woke up, answered the call of nature, washed his face and hands, and then slept. He got up (late at night), went to a water skin, opened the mouth thereof and performed ablution not using much water, yet he washed all the parts properly and then offered the prayer. I got up and straightened my back in order that the Prophet ﷺ might not feel that I was watching him, and then I performed the ablution, and when he got up to offer the prayer, stood on his left. He caught hold of my ear and brought me over to his right side. He offered thirteen Rak’at in all and then lay down and slept till he started blowing out his breath as he used to do when he slept. In the meantime Bilal informed the Prophet ﷺ of the approaching time for the (Fajr) prayer, and the Prophet ﷺ offered the Fajr (Morning) prayer without performing new ablution. He used to say in his invocation, Allaihumma ij’al fi qalbi nuran wa fi basari nuran, wa fi sam’i nuran, wa’an yamini nuran, wa’an yasari nuran, wa fawqi nuran, wa tahti nuran, wa amami nuran, wa khalfi nuran, waj’al li nuran.” Kuraib (a sub narrator) said, “I have forgotten seven other words, (which the Prophet ﷺ mentioned in this invocation). I met a man from the offspring of Al-‘Abbas and he narrated those seven things to me, mentioning, ‘(Let there be light in) my nerves, my flesh, my blood, my hair and my body,’ and he also mentioned two other things.”
When the Prophet ﷺ got up at night to offer the night prayer, he used to say: “Allahumma laka-l-hamdu; Anta nuras-samawati wal ardi wa man fihinna. Wa laka-l-hamdu; Anta qaiyim as-samawati wal ardi wa man fihinna. Wa laka-l-hamdu; Anta-l-,haqqun, wa wa’daka haqqun, wa qauluka haqqun, wa liqauka haqqun, wal-jannatu haqqun, wannaru haqqun, was-sa atu haqqun, wan-nabiyyuna huqqun, Mahammadun haqqun, Allahumma laka aslamtu, wa Alaika tawakkaltu, wa bika amantu, wa ilaika anabtu, wa bika Khasamtu, wa ilaika hakamtu, faghfirli ma qaddamtu wa ma akh-khartu, wa ma asrartu, wa ma a’lantu. Anta al-muqaddimu, wa anta al-mu-‘akhkhiru. La ilaha il-la anta (or La ilaha ghairuka)”
Saying Takbir (Allahu Akbar) and Tasbih (Subhan Allah) on going to bed.
باب التَّكْبِيرِ وَالتَّسْبِيحِ عِنْدَ الْمَنَامِ
6318. Narrated ‘Ali (radhiyallahu anhu):
Fatima complained about the blisters on her hand because of using a mill-stone. She went to ask the Prophet ﷺ for servant, but she did not find him (at home) and had to inform ‘Aishah of her need. When he came, ‘Aishah informed him about it. ‘Ali added: The Prophet ﷺ came to us when we had gone to our beds. When I was going to get up, he said, “‘Stay in your places,” and sat between us, till I felt the coolness of the feet on my chest. The Prophet ﷺ then said, “Shall I not tell you of a thing which is better for you than a servant? When you (both) go to your beds, say ‘Allahu Akbar’ thirty-four times, and ‘Subhan Allah’ thirty-three times, ‘Alhamdu ‘illah’ thirty-three times, for that is better for you than a servant.” Ibn Sirin said, “Subhan Allah’ (is to be said for) thirty-four times.”
Taking refuge with Allah (from evil), and the recitation (of Qur’an) before going to bed.
باب التَّعَوُّذِ وَالْقِرَاءَةِ عِنْدَ الْمَنَامِ
6319. Narrated ‘Aishah (radhiyallahu anha):
Whenever Allah’s Messenger ﷺ went to bed, he used to blow on his hands while reciting the Mu’auwidhat ( i.e. Suratal-Falaq and Surat-an-Nas, 113 and 114) and then pass his hands over his body,
The Prophet ﷺ said, “When anyone of you go to bed, he should shake out his bed with the inside of his waist sheet, for he does not know what has come on to it after him, and then he should say: ‘Bismika Rabbi wada’tu Janbi wa bika arfa’uhu, In amsakta nafsi farhamha wa in arsaltaha fahfazha bima tahfazu bihi ibadakas-salihin.”
Allah’s Messenger ﷺ said, “When it is the last third of the night, our Lord, the Blessed, the Superior, descends every night to the heaven of the world and says, ‘Is there anyone who invokes Me (demand anything from Me), that I may respond to his invocation; Is there anyone who asks Me for something that I may give (it to) him; Is there anyone who asks My forgiveness that I may forgive him?’ “
6323. Narrated Shaddad bin ‘Aus (radhiyallahu anhu):
The Prophet ﷺ said, “The most superior way of asking for forgiveness from Allah is: ‘Allahumma anta Rabbi la ilaha illa anta. Khalaqtani wa ana ‘abduka, wa ana ‘ala ‘ahdika wa Wa’dika mastata’tu abu’u Laka bi ni ‘matika wa abu’u Laka bidhanbi; faghfirli fa’innahu la yaghfiru-dh-dhunuba ill a ant a. A’uidhu bika min sharri ma sana’tu.’ If somebody recites this invocation during the night, and if he should die then, he will go to Paradise (or he will be from the people of Paradise). And if he recites it in the morning, and if he should die on the same day, he will have the same fate.”
Whenever the Prophet ﷺ intended to go to bed, he would recite: “Bismika Allahumma amutu wa ahya (With Your name, O Allah, I die and I live).” And when he woke up from his sleep, he would say: “Al-hamdu lil-lahil-ladhi ahyana ba’da ma amatana; wa ilaihi an-nushur (All the Praises are for Allah Who has made us alive after He made us die (sleep) and unto Him is the Resurrection). “
Whenever the Prophet ﷺ lay on his bed, he used to say: “Allahumma bismika amutu wa ahya,” and when he woke up he would say: “Al-hamdu lil-lahilladhi ahyana ba’da ma an atana, wa ilaihi an-nushur.”
6326. Narrated ‘Abdullah bin ‘Amr (radhiyallahu anhuma):
Abu Bakr As-Siddiq said to the Prophet ﷺ, “Teach me an invocation with which I may invoke (Allah) in my prayer.” The Prophet ﷺ said, “Say: Allahumma inni zalamtu nafsi zulman kathiran wala yaghfirudh-dhunuba illa anta, Faghfirli maghfiratan min indika war-hamni, innaka antalGhafur-Rahim.”
We used to say in the prayer: ‘AsSalam be on Allah, As-Salam be on so-and so.’ So one day the Prophet ﷺ said to us, “Allah Himself is As-Salam; when anyone of you sits during his prayer, he should say: ‘At-tah, iyyatu-lillahi,’ up to ‘As-Salihin,’ (All the compliments are for Allah …righteous people) for when he recites this, then he says his Salam to all the righteous people present in the heavens and on the earth. Then he should say, ‘I testify that none has the right to be worshipped except Allah, and that Muhammad ﷺ is His slave and His Messenger ﷺ,’ and then he can select whatever he likes to celebrate (Allah’s) Praises.”
The people said, “O Allah’s Messenger ﷺ! The rich people have got the highest degrees of prestige and the permanent pleasures (in this life and the life to come in the Hereafter).” He said, “How is that?” They said, “The rich pray as we pray, and strive in Allah’s Cause as we do, and spend from their surplus wealth in charity, while we have no wealth (to spend likewise).” He said, “Shall I not tell you a thing, by doing which, you will catch up with those who are ahead of you and supersede those who will come after you; and nobody will be able to do such a good deed as you do except the one who does the same (deed as you do). That deed is to recite ‘Subhan Allah ten times, and ‘Al-Hamdulillah ten times, and ‘AllahuAkbar’ ten times after every prayer.”
(the freed slave of Al-Mughira bin Shu’ba) Al-Mughira wrote to Muawiya bin Abu Sufyan that Allah’s Messenger ﷺ used to say at the end of every prayer after the Taslim, “La ilaha illa-l-lahu wahdahu la sharika lahu; lahu-l-mulk wa lahu-l-hamd, wahuwa ‘ala kulli shai’n qadir. Allahumma la mani’a Lima a taita, wa la mu’ta Lima mana’ta, wa la yanfa’u dhal-jaddu minkal-jadd.
The Statement of Allah: “…And invoke Allah for them…” (V.9:103) And whoever prefers his brother (Muslim) to himself in his invocation.
باب قَوْلِ اللَّهِ تَعَالَى {وَصَلِّ عَلَيْهِمْ}
6331. Narrated Salama bin Al-Akwa’ (radhiyallahu anhu):
We went out with the Prophet ﷺ to Khaibar. A man among the people said, “O ‘Amir! Will you please recite to us some of your poetic verses?” So ‘Amir got down and started chanting among them, saying, “By Allah! Had it not been for Allah, we would not have been guided.” ‘Amir also said other poetic verses which I do not remember. Allah’s Messenger ﷺ said, “Who is this (camel) driver?” The people said, “He is ‘Amir bin Al-Akwa’,” He said, “May Allah bestow His Mercy on him.” A man from the People said, “O Allah’s Messenger ﷺ! Would that you let us enjoy his company longer.” When the people (Muslims) lined up, the battle started, and ‘Amir was struck with his own sword (by chance) by himself and died. In the evening, the people made a large number of fires (for cooking meals). Allah’s Messenger ﷺ said, “What is this fire? What are you making the fire for?” They said, “For cooking the meat of donkeys.” He said, “Throw away what is in the pots and break the pots!” A man said, “O Allah’s Prophet ﷺ! May we throw away what is in them and wash them?” He said, “Never mind, you may do so.” (See Hadith No. 509, Vol. 5).
Whenever a man brought his alms to the Prophet ﷺ, the Prophet ﷺ would say, “O Allah! Bestow Your Blessing upon the family of so-and-so.” When my father came to him (with his alms), he said, “O Allah! Bestow Your Blessings upon the family of Abi Aufa.”
Allah’s Messenger ﷺ said to me. “Will you relieve me from Dhi-al-Khalasa? ” Dhi-al-Khalasa was an idol which the people used to worship and it was called Al-Ka’bah al Yamaniyya. I said, “O Allah’s Messenger ﷺ I am a man who can’t sit firm on horses.” So he stroked my chest (with his hand) and said, “O Allah! Make him firm and make him a guiding and well-guided man.” So I went out with fifty (men) from my tribe of Ahrnas. (The sub-narrator, Sufyan, quoting Jarir, perhaps said, “I went out with a group of men from my nation.”) and came to Dhi-al-Khalasa and burnt it, and then came to the Prophet ﷺ and said, “O Allah’s Messenger ﷺ! I have not come to you till I left it like a camel with a skin disease.” The Prophet ﷺ then invoked good upon Ahmas and their cavalry (fighters).
Um Sulaim said to the Prophet ﷺ “Anas is your servant.” The Prophet ﷺ said, “O Allah! increase his wealth and offspring, and bless (for him) what ever you give him.”
The Prophet ﷺ heard a man reciting (the Qur’an) in the mosque. He said,” May Allah bestow His Mercy on him, as he made me remember such and-such Verse which I had missed in such-and-such Sura.”
The Prophet ﷺ divided something (among the Muslims) and distributed the shares (of the booty). A man said, “This division has not been made to please Allah.” When I informed the Prophet ﷺ about it, he became so furious that I noticed the signs of anger on his face and he then said, “May Allah bestow His Mercy on Moses, for he was hurt with more than this, yet he remained patient.”
Ibn ‘Abbas said, “Preach to the people once a week, and if you won’t, then preach them twice, but if you want to preach more, then let it be three times (a week only), and do not make the people fed-up with this Qur’an. If you come to some people who are engaged in a talk, don’t start interrupting their talk by preaching, lest you should cause them to be bored. You should rather keep quiet, and if they ask you, then preach to them at the time when they are eager to hear what you say. And avoid the use of rhymed prose in invocation for I noticed that Allah’s Messenger ﷺ and his companions always avoided it.”
One should appeal to Allah with determination, for nobody can force Him against His Will.
باب لِيَعْزِمِ الْمَسْأَلَةَ، فَإِنَّهُ لاَ مُكْرِهَ لَهُ
6338. Narrated Anas (radhiyallahu anhu):
Allah’s Messenger ﷺ said, “When anyone of you appeal to Allah for something, he should ask with determination and should not say, ‘O Allah, if You wish, give me.’, for nobody can force Allah to do something against His Will.
Allah’s Messenger ﷺ said, “None of you should say: ‘O Allah, forgive me if You wish; O Allah, be merciful to me if You wish,’ but he should always appeal to Allah with determination, for nobody can force Allah to do something against His Will.”
One’s invocation is granted (or accepted or responded to) by Allah if one does not show impatience.
باب يُسْتَجَابُ لِلْعَبْدِ مَا لَمْ يَعْجَلْ
6340. Narrated Abu Hurairah (radhiyallahu anhu):
Allah’s Messenger ﷺ said, “The invocation of anyone of you is granted (by Allah) if he does not show impatience (by saying, “I invoked Allah but my request has not been granted.”)
While the Prophet ﷺ was delivering a sermon on a Friday, a man stood up and said, “O Allah’s Messenger ﷺ! Invoke Allah to bless us with rain.” (The Prophet ﷺ invoked Allah for rain.) So, the sky became overcast and it started raining till one could hardly reach one’s home. It kept on raining till the next Friday when the same man or another man got up and said (to the Prophet ﷺ), “Invoke Allah to withhold the rain from us, for we have been drowned (with heavy rain ).” The Prophet ﷺ said, “O Allah! Let it rain around us and not on us.” Then the clouds started dispersing around Al-Madina and rain ceased to fall on the people of Al-Madina.
6343. Narrated ‘Abdullah bin Zaid (radhiyallahu anhu):
Allah’s Messenger ﷺ went out to this Musalla (praying place) to offer the prayer of Istisqa.’ He invoked Allah for rain and then faced the Qibla and turned his Rida’ (upper garment) inside out.
The invocation of the Prophet ﷺ on behalf of his servant that he may have a long life and a big fortune.
باب دَعْوَةِ النَّبِيِّ صلى الله عليه وسلم لِخَادِمِهِ بِطُولِ الْعُمُرِ وَبِكَثْرَةِ مَالِهِ
6344. Narrated Anas (radhiyallahu anhu):
My mother said, “O Allah’s Messenger ﷺ! Please invoke Allah on behalf of your servant.” He said, “O Allah! Increase his wealth and children, and bestow Your Blessing on whatever You give him.” a time of distress.
The Prophet ﷺ used to invoke Allah at the time of distress, saying, “La ilaha illal-lahu al-‘Azim, al-Halim, La ilaha illal-lahu Rabbu-s-samawati wal-ard wa Rabbu-l-arsh il-azim,”
Allah’s Messenger ﷺ used to say at a time of distress, “La ilaha illal-lahu Rabbul-l-‘arsh il-‘azim, La ilaha illallahu Rabbu-s-samawati wa Rabbu-l-ard, Rabbu-l-‘arsh-il-Karim.”
To seek refuge with Allah from the difficult moments of a calamity.
باب التَّعَوُّذِ مِنْ جَهْدِ الْبَلاَءِ
6347. Narrated Abu Hurairah (radhiyallahu anhu):
Allah’s Messenger ﷺ used to seek refuge with Allah from the difficult moment of a calamity and from being overtaken by destruction and from being destined to an evil end, and from the malicious joy of enemies. Sufyan said, “This narration contained three items only, but I added one. I do not know which one that was.”
The invocation of the Prophet ﷺ: “O Allah! (Let me join) the Highest Companions.” (See Qur’an V.4:69)
باب دُعَاءِ النَّبِيِّ صلى الله عليه وسلم ” اللَّهُمَّ الرَّفِيقَ الأَعْلَى “.
6348. Narrated ‘Aishah (radhiyallahu anha):
When Allah’s Messenger ﷺ was healthy, he used to say, “No prophet dies till he is shown his place in Paradise, and then he is given the option (to live or die).” So when death approached him(during his illness), and while his head was on my thigh, he became unconscious for a while, and when he recovered, he fixed his eyes on the ceiling and said, “O Allah! (Let me join) the Highest Companions (see Qur’an 4:69),” I said, “So, he does not choose us.” Then I realized that it was the application of the statement he used to relate to us when he was healthy. So that was his last utterance (before he died), i.e. “O Allah! (Let me join) the Highest Companions.”
I came to Khabbab who had been branded with seven brands over his abdomen, and I heard him saying, “If the Prophet ﷺ: had not forbidden us to invoke (Allah) for death, I would have invoked Allah for it.”
I came to Khabbab who had been branded with seven brands(1) and he said, “Had Allah’s Messenger ﷺ not forbidden us to invoke (Allah) for death, I would have invoked (Allah) for it.”
Allah’s Messenger ﷺ said,” None of you should long for death because of a calamity that had befallen him, and if he cannot, but long for death, then he should say, ‘O Allah! Let me live as long as life is better for me, and take my life if death is better for me.’ “
To invoke for Allah’s Blessings upon the children, and rubbing their heads (gently with the hand).
باب الدُّعَاءِ لِلصِّبْيَانِ بِالْبَرَكَةِ وَمَسْحِ رُءُوسِهِمْ
6352. Narrated As-Sa’ib bin Yazid (radhiyallahu anhu):
My aunt took me to Allah’s Messenger ﷺ and said, “O Allah’s Messenger ﷺ! My sister’s son is sick.” So he passed his hand over my head and invoked for Allah’s blessing upon me and then performed the ablution. I drank from the water of his ablution and I stood behind him and looked at his Khatam (the seal of Prophethood) between his shoulders (and its size was) like the button of a tent.
that his grandfather. ‘Abdullah bin Hisham used to take him from the market or to the market (the narrator is in doubt) and used to buy grain and when Ibn Az-Zubair and Ibn ‘Umar met him, they would say to him, “Let us be your partners (in trading) as the Prophet ﷺ invoked for Allah’s blessing upon you.” He would then take them as partners and he would Sometimes gain a whole load carried by an animal which he would send home.
6354. Narrated Mahmud bin Ar-Rabi (radhiyallahu anhu):
On whose face Allah’s Messenger ﷺ had thrown water from his mouth, the water having been taken from their well while he was still a young boy (who has not yet attained the age of puberty).
The boys used to be brought to the Prophet ﷺ and he used to invoke for Allah’s blessing upon them. Once an infant was brought to him and it urinated on his clothes. He asked for water and poured it over the place of the urine and did not wash his clothes.
باب الصَّلاَةِ عَلَى النَّبِيِّ صلى الله عليه وسلم
6357. Narrated ‘Abdur-Rahman bin Abi Laila:
Ka’b bin ‘Ujra met me and said, “Shall I give you a present? Once the Prophet ﷺ came to us and we said, ‘O Allah’s Messenger ﷺ ! We know how to greet you; but how to send ‘Salat’ upon you? He said, ‘Say: O Allah! Send Your Mercy on Muhammad and on the family of Muhammad, as You sent Your Mercy on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious. O Allah! Send Your Blessings on Muhammad and the family of Muhammad, as You sent your Blessings on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious.'”
Transliteration: Allahumma Salli ala Muhammadin wa ‘ala ‘Ali Muhammadin, kama sal-laita ‘ala all Ibrahima innaka Hamidun Majid. Allahumma barik ‘ala Muhammadin wa ‘ala all Muhammadin, kama barakta ‘ala all Ibrahima, innaka Hamidun Majid.”
6358. Narrated Abu Sa’id Al-Khudri (radhiyallahu anhu):
We said, “O Allah’s Messenger ﷺ This is (i.e. we know) the greeting to you; will you tell us how to send Salat on you?” He said, “Say: ‘Allahumma Salli ‘ala Muhammadin ‘abdika wa rasulika kama sal-laita ‘ala Ibrahima wa barik ‘ala Muhammadin wa all Muhammadin kama barakta ‘ala Ibrahima wa ‘Ali Ibrahim.”
Can one (ask Allah) to send Salat on anybody other than the Prophet ﷺ? And the Statement of Allah: “…And invoke Allah for them. Verily! Your invocations are a source of security for them…” (V.9:103)
Whenever somebody brought alms to the Prophet ﷺ the used to say, “Allahumma Salli ‘Alaihi (O Allah! Send Your Salat (Grace and Honor) on him).” Once when my father brought his alms to him, he said, “O Allah! Send Your Salat (Grace and Honor) on the family of Abi Aufa.”
6360. Narrated Abu Humaid As-Saidi (radhiyallahu anhu):
The people said, “O Allah’s Messenger ﷺ ! How may we send Salat on you?” He said, “Say: Allahumma Salli ‘ala- Muhammadin wa azwajihi wa dhurriyyatihi kama sal-laita ‘ala ali Ibrahim; wa barik ‘ala Muhammadin wa azwajihi wa dhurriyyatihi kamabarakta ‘ala ali Ibrahim innaka hamidun majid.”
The statement of the Prophet ﷺ: “(O Allah!) If I should harm somebody, let that be a means of purification and mercy for him.”
باب قَوْلِ النَّبِيِّ صلى الله عليه وسلم {مَنْ آذَيْتُهُ فَاجْعَلْهُ لَهُ زَكَاةً وَرَحْمَةً}
6361. Narrated Abu Hurairah (radhiyallahu anhu):
that he heard the Prophet ﷺ saying, “O Allah! If I should ever abuse a believer, please let that be a means of bringing him near to You on the Day of Resurrection.”
To seek refuge with Allah from Al-Fitan (trials and afflictions).
باب التَّعَوُّذِ مِنَ الْفِتَنِ
6362. Narrated Anas (radhiyallahu anhu):
Once the people started asking Allah’s Messenger ﷺ questions, and they asked so many questions that he became angry and ascended the pulpit and said, “I will answer whatever questions you may ask me today.” I looked right and left and saw everyone covering his face with his garment and weeping. Behold ! There was a man who, on quarreling with the people, used to be called as a son of a person other than his father. He said, “O Allah’s Messenger ﷺ! Who is my father?” The Prophet ﷺ replied, “Your father is Hudhaifa.” And then ‘Umar got up and said, “We accept Allah as our Lord, and Islam as (our) religion, and Muhammad ﷺ as (our) Messenger ﷺ; and we seek refuge with Allah from the afflictions.” Allah’s Messenger ﷺ said, ” I have never seen a day like today in its good and its evil for Paradise and the Hell Fire were displayed in front of me, till I saw them just beyond this wall.” Qatada, when relating this Hadith, used to mention the following Verse:–
‘O you who believe! Ask not questions about things which, If made plain to you, May cause you trouble. (5.101)
To seek refuge with Allah from being overpowered by (other) men.
باب التَّعَوُّذِ مِنْ غَلَبَةِ الرِّجَالِ
6363. Narrated Anas bin Malik (radhiyallahu anhu):
The Prophet ﷺ said to Abu Talha, “Choose one of your boys to serve me.” So Abu Talha took me (to serve the Prophet ﷺ ) by giving me a ride behind him (on his camel). So I used to serve Allah’s Messenger ﷺ whenever he stayed somewhere. I used to hear him saying, “O Allah! I seek refuge with you (Allah) from (worries) care and grief, from incapacity and laziness, from miserliness and cowardice, from being heavily in debt and from being overpowered by other men.” I kept on serving him till he returned from (the battle of) Khaibar. He then brought Safiya, the daughter of Huyay whom he had got (from the booty). I saw him making a kind of cushion with a cloak or a garment for her. He then let her ride behind him. When we reached a place called As-Sahba’, he prepared (a special meal called) Hais, and asked me to invite the men who (came and) ate, and that was the marriage banquet given on the consummation of his marriage to her. Then he proceeded till the mountain of Uhud appeared, whereupon he said, “This mountain loves us and we love it.” When he approached Al-Madina, he said, “O Allah! I make the land between its (i.e., Al-Madina’s) two mountains a sanctuary, as the prophet Abraham made Makkah a sanctuary. O Allah! Bless them (the people of Al-Madina) in their Mudd and the Sa’ (units of measuring).”
Sa’d used to recommend five (statements) and mentioned that the Prophet ﷺ I used to recommend it. (It was) “O Allah! I seek refuge with You from miserliness; and seek refuge with You from cowardice; and seek refuge with You from being sent back to geriatric old age; and I seek refuge with You from the affliction of this world (i.e., the affliction of Ad-Dajjal etc.); and seek refuge with You from the punishment of the grave.”
Two old ladies from among the Jewish ladies entered upon me and said’ “The dead are punished in their graves,” but I thought they were telling a lie and did not believe them in the beginning. When they went away and the Prophet ﷺ entered upon me, I said, “O Allah’s Messenger ﷺ! Two old ladies..” and told him the whole story. He said, “They told the truth; the dead are really punished, to the extent that all the animals hear (the sound resulting from) their punishment.” Since then I always saw him seeking refuge with Allah from the punishment of the grave in his prayers.
To seek refuge with Allah from the Fitnah (trial and affliction) of life and death.
باب التَّعَوُّذِ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ
6367. Narrated Anas bin Malik (radhiyallahu anhu):
Allah’s Prophet ﷺ used to say, “O Allah! I seek refuge with You from incapacity and laziness, from cowardice and geriatric old age, and seek refuge with You from the punishment of the grave, and I seek refuge with You from the afflictions of life and death.”
To seek refuge with Allah from all kinds of sins and from being in debt.
باب التَّعَوُّذِ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ
6368. Narrated ‘Aishah (radhiyallahu anha):
The Prophet ﷺ used to say, “O Allah! I seek refuge with You from laziness and geriatric old age, from all kinds of sins and from being in debt; from the affliction of the Fire and from the punishment of the Fire and from the evil of the affliction of wealth; and I seek refuge with You from the affliction of poverty, and I seek refuge with You from the affliction of Al-Mesiah Ad-Dajjal. O Allah! Wash away my sins with the water of snow and hail, and cleanse my heart from all the sins as a white garment is cleansed from the filth, and let there be a long distance between me and my sins, as You made East and West far from each other.”
To seek refuge with Allah from cowardice and laziness.
باب الاِسْتِعَاذَةِ مِنَ الْجُبْنِ وَالْكَسَلِ
6369. Narrated Anas bin Malik (radhiyallahu anhu):
The Prophet ﷺ used to say, “O Allah! I seek refuge with You from worry and grief, from incapacity and laziness, from cowardice and miserliness, from being heavily in debt and from being overpowered by (other) men.” (See Hadith No. 374)
باب التَّعَوُّذِ مِنَ الْبُخْلِ. الْبُخْلُ وَالْبَخَلُ وَاحِدٌ، مِثْلُ الْحُزْنِ وَالْحَزَنِ
6370. Narrated Mus’ab bin Sa’d:
Sa’d bin Abi Waqqas used to recommend these five (statements) and say that the Prophet ﷺ said so (and they are): “O Allah! I seek refuge with You from miserliness, and seek refuge with You from cowardice, and seek refuge with You from being brought back to geriatric old age, and seek refuge with You from the afflictions of the world, and seek refuge with You from the punishment of the grave.”
باب التَّعَوُّذِ مِنْ أَرْذَلِ الْعُمُرِ. {أَرَاذِلُنَا} أَسْقَاطُنَا
6371. Narrated Anas bin Malik (radhiyallahu anhu):
Allah’s Messenger ﷺ used to seek refuge with Allah saying, “O Allah! I seek refuge with You from laziness, and seek refuge with You from cowardice, and seek refuge with You from geriatric old age, and seek refuge with You from miserliness.”
To invoke Allah to take away epidemic and diseases.
باب الدُّعَاءِ بِرَفْعِ الْوَبَاءِ وَالْوَجَعِ
6372. Narrated ‘Aishah (radhiyallahu anha):
The Prophet ﷺ said, “O Allah! Make us love Al-Madina as You made us love Makkah, or more, and transfer the fever that is in it, to Al-Juhfa. O Allah! Bless our Mudd and our Sam’ (kinds of measures).”
that his father said, “In the year of Hajjatal-Wada’, the Prophet ﷺ paid me a visit while I was suffering from an ailment that had brought me to the verge of death. I said, ‘O Allah’s Messenger ﷺ! My sickness has reduced me to the (bad) state as you see, and I am a rich man, but have no heirs except one daughter. Shall I give 2/3 of my property in charity?’ He said, ‘No.’ I said, ‘Then 1/2 of it?’ He said, ‘Even 1/3 is too much, for, to leave your inheritors wealthy is better than to leave them in poverty, begging from people. And (know that) whatever you spend in Allah’s Cause, you will get reward for it, even for the morsel of food which you put in your wife’s mouth.’ I said, ‘O Allah’s Messenger ﷺ! Will I be left behind my companions (in Makkah)?’ He said, ‘If you remain behind, whatever good deed you will do for Allah’s Sake, will raise and upgrade you to a higher position (in Allah’s Sight). May be you will live longer so that some people may benefit by you, and some e others (pagans) may get harmed by you. O Allah! Complete the migration of my companions and do not turn them on their heels; But (we pity) the poor Sa’d bin Khaula (not the above mentioned Sa’d) (died in Makkah)” Allah’s Messenger ﷺ lamented (or pitied) for him as he died in Makkah. (See Hadith No. 693, Vol. 5)
To seek refuge with Allah from senile old age and from the Fitnah (trial and affliction), of this world and from the Fitnah of the Hell-fire.
باب الاِسْتِعَاذَةِ مِنْ أَرْذَلِ الْعُمُرِ، وَمِنْ فِتْنَةِ الدُّنْيَا وَفِتْنَةِ النَّارِ
6374. Narrated Sa’d (radhiyallahu anhu):
Seek refuge with Allah by saying the words which the Prophet ﷺ used to say while seeking refuge with Allah, “O Allah! I seek refuge with You from cowardice, and seek refuge with You from miserliness, and seek refuge with You from reaching a degraded geriatric old age, and seek refuge with You from the afflictions of the world and from the punishment in the grave.”
To seek refuge with Allah from the Fitnah (trial and affliction etc.) of wealth.
باب الاِسْتِعَاذَةِ مِنْ فِتْنَةِ الْغِنَى
6375. Narrated ‘Aishah (radhiyallahu anha):
The Prophet ﷺ used to say, “O Allah! I seek refuge with You from laziness from geriatric old age, from being in debt, and from committing sins. O Allah! I seek refuge with You from the punishment of the Fire, the afflictions of the grave, the punishment in the grave, and the evil of the affliction of poverty and from the evil of the affliction caused by Al-Masih Ad-Dajjal. O Allah! Wash away my sins with the water of snow and hail, and cleanse my heart from the sins as a white garment is cleansed of filth, and let there be a far away distance between me and my sins as You have set far away the East and the West from each other.”
The Prophet ﷺ used to seek refuge with Allah (by saying), “O Allah! I seek refuge with You from the affliction of the Fire and from the punishment in the Fire, and seek refuge with You from the affliction of the grave, and I seek refuge with You from the affliction of wealth, and I seek refuge with You from the affliction of poverty, and seek refuge with You from the affliction of Al-Masih Ad-Dajjal.”
To seek refuge with Allah from the Fitnah (trial and affliction) of poverty.
باب التَّعَوُّذِ مِنْ فِتْنَةِ الْفَقْرِ
6377. Narrated ‘Aishah (radhiyallahu anha):
The Prophet ﷺ used to say, ‘O Allah! I seek refuge with You from the affliction of the Fire, the punishment of the Fire, the affliction of the grave, the punishment of the grave, and the evil of the affliction of poverty. O Allah! I seek refuge with You from the evil of the affliction of Al-Masih Ad-Dajjal, O Allah! Cleanse my heart with the water of snow and hail, and cleanse my heart from all sins as a white garment is cleansed from filth, and let there be a far away distance between me and my sins as You made the East and West far away from each other. O Allah! I seek refuge with You from laziness, sins, and from being in debt.”
The invocation (to invoke Allah) for an increase in wealth and offspring, and for Allah’s Blessing.
باب الدُّعَاءِ بِكَثْرَةِ الْمَالِ وَالوَلَدِ مَعَ الْبَرَكَةِ
6378, 6379. Narrated Um Sulaim (radhiyallahu anha):
that she said, “O Allah’s Messenger ﷺ! Anas is your servant, so please invoke for Allah’s blessing for him.” The Prophet ﷺ said, “O Allah! Increase his wealth and offspring and bless (for him) whatever You give him.”
To invoke Allah for an increase of offspring, along with His Blessings.
باب الدُّعَاءِ بِكَثْرَةِ الوَلَدِ مَعَ الْبَرَكَةِ
6380, 6381. Narrated Anas (radhiyallahu anhu):
Um Sulaim said (to the Prophet ﷺ), “Anas is your servant; so please invoke for Allah’s blessings for him.” He said “O Allah! Increase his wealth and offspring, and Bless (for him) whatever You give him.”
The invocation on making Istikharah (an appeal to Allah to guide you on the right path as regards a certain matter).
باب الدُّعَاءِ عِنْدَ الاِسْتِخَارَةِ
6382. Narrated Jabir (radhiyallahu anhuma):
The Prophet ﷺ used to teach us the Istikhara for each and every matter as he used to teach us the Suras from the Holy Qur’an. (He used to say), “If anyone of you intends to do something, he should offer a two-Rak’at prayer other than the obligatory prayer, and then say: ‘Allahumma inni astakhiruka bi’ilmika, wa astaqdiruka biqudratika, wa as’aluka min fadlika-l-‘azim, fa innaka taqdiru wala aqdiru, wa ta’lamu wala a’lamu, wa anta’allamu-l-ghuyub. Allahumma in kunta ta’lamu anna hadha-lamra khairun li fi dini wa ma’ashi wa ‘aqibati amri (or said, fi ‘ajili amri wa ajilihi) fa-qdurhu li, Wa in junta ta’lamu anna ha-dha-l-amra sharrun li fi dini wa ma’ashi wa ‘aqibati amri (or said, fi ajili amri wa ajilihi) fasrifhu ‘anni was-rifni ‘anhu wa aqdur li alkhaira haithu kana, thumma Raddani bihi,” Then he should mention his matter (need).
The Prophet ﷺ asked for some water and performed the ablution, and then raised his hands (towards the sky) and said, “O Allah! Forgive ‘Ubaid Abi ‘Amir.” I saw the whiteness of his armpits (while he was raising his hands) and he added, “O Allah! Upgrade him over many of Your human creatures on the Day of Resurrection “
We were in the company of the Prophet ﷺ on a journey, and whenever we ascended a high place, we used to say Takbir (in a loud voice). The Prophet ﷺ said, “O people! Be kind to yourselves, for you are not calling upon a deaf or an absent one, but You are calling an All-Hearer, and an All-Seer.” Then he came to me as I was reciting silently, “La haul a wala quwwata illa bil-lah.” He said, “O ‘Abdullah bin Qais! Say: La haul a walaquwata illa bil-lah, for it is one of the treasures of Paradise.” Or he said, “Shall I tell you a word which is one of the treasures of Paradise? It is: La haul a wala quwwata illa bil-lah.”
The invocation while going on a journey or returning from a journey.
باب الدُّعَاءِ إِذَا أَرَادَ سَفَرًا أَوْ رَجَعَ
6385. Narrated Ibn ‘Umar (radhiyallahu anhuma):
Whenever Allah’s Messenger ﷺ returned from a Ghazwa or Hajj or ‘Umra, he used to say, “Allahu Akbar,” three times; whenever he went up a high place, he used to say, “La ilaha illal-lahu wahdahu la sharika lahu, lahu-l-mulk wa lahu-l-hamd, wa huwa’ala kulli Shai ‘in qadir. Ayibuna ta’ibuna ‘abiduna lirabbina hamidun. Sadaqa-l-lahu wa’dahu, wa nasara’abdahu wa hazama-l-ahzaba wahdahu.”
The Prophet ﷺ seeing a yellow mark (of perfume) on the clothes of ‘Abdur-Rahman bin ‘Auf, said, “What about you?” ‘Abdur-Rahman replied, “I have married a woman with a Mahr of gold equal to a date-stone.” The Prophet ﷺ said, “May Allah bestow His Blessing on you (in your marriage). Give a wedding banquet, (Walima) even with one sheep.”
My father died and left behind seven or nine daughters, and I married a woman. The Prophet ﷺ said, “Did you get married, O Jabir?” I replied, “Yes.” He asked, “Is she a virgin or a matron?” I replied, “She is a matron.” He said, “Why didn’t you marry a virgin girl so that you might play with her and she with you (or, you might make her laugh and she make you laugh)?” I said, “My father died, leaving seven or nine girls (orphans) and I did not like to bring a young girl like them, so I married a woman who can look after them.” He said, “May Allah bestow His Blessing on you.”
What one should say before having sexual intercourse with his wife.
باب مَا يَقُولُ إِذَا أَتَى أَهْلَهُ
6388. Narrated Ibn ‘Abbas (radhiyallahu anhuma):
The Prophet ﷺ said, “If anyone of you, when intending to have a sexual intercourse with his wife, says: ‘Bismillah, Allahumma jannibna-sh-shaitan, wa jannibi-sh-shaitan ma razaqtana,’ and if the couple are destined to have a child (out of that very sexual relation), then Satan will never be able to harm that child.”
The statement of the Prophet ﷺ: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good and save us from the torment of the Fire!” (V.2:201)
The most frequent invocation of The Prophet ﷺ was: “O Allah! Give to us in the world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire.” (2.201)
To seek refuge with Allah from the Fitnah (trial and affliction) of the world.
باب التَّعَوُّذِ مِنْ فِتْنَةِ الدُّنْيَا
6390. Narrated Sa’d bin Abi Waqqas (radhiyallahu anhu):
The Prophet ﷺ used to teach us these words as he used to teach us the Book (Qur’an): “O Allah! seek refuge with You from miserliness, and seek refuge with You from cowardice, and seek refuge with You from being brought back to (senile) geriatric old age, and seek refuge with You from the affliction of the world and from the punishment in the Hereafter.”
that Allah’s Messenger ﷺ was affected by magic, so much that he used to think that he had done something which in fact, he did not do, and he invoked his Lord (for a remedy). Then (one day) he said, “O ‘Aishah!) Do you know that Allah has advised me as to the problem I consulted Him about?” ‘Aishah said, “O Allah’s Messenger ﷺ! What’s that?” He said, “Two men came to me and one of them sat at my head and the other at my feet, and one of them asked his companion, ‘What is wrong with this man?’ The latter replied, ‘He is under the effect of magic.’ The former asked, ‘Who has worked magic on him?’ The latter replied, ‘Labid bin Al-A’sam.’ The former asked, ‘With what did he work the magic?’ The latter replied, ‘With a comb and the hair, which are stuck to the comb, and the skin of pollen of a date-palm tree.’ The former asked, ‘Where is that?’ The latter replied, ‘It is in Dharwan.’ Dharwan was a well in the dwelling place of the (tribe of) Bani Zuraiq. Allah’s Messenger ﷺ went to that well and returned to ‘Aishah, saying, ‘By Allah, the water (of the well) was as red as the infusion of Hinna, (1) and the date-palm trees look like the heads of devils.’ ‘Aishah added, Allah’s Messenger ﷺ came to me and informed me about the well. I asked the Prophet ﷺ, ‘O Allah’s Messenger ﷺ, why didn’t you take out the skin of pollen?’ He said, ‘As for me, Allah has cured me and I hated to draw the attention of the people to such evil (which they might learn and harm others with).’ “
Narrated Hisham’s father: ‘Aishah said, “Allah’s Messenger ﷺ was bewitched, so he invoked Allah repeatedly requesting Him to cure him from that magic).” Hisham then narrated the above narration. (See Hadith No. 658, Vol. 7)
To invoke Allah against Al-Mushrikun [polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah and in His Messenger Muhammad (ﷺ)].
باب الدُّعَاءِ عَلَى الْمُشْرِكِينَ
6392. Narrated Ibn Abi Aufa (radhiyallahu anhu):
Allah’s Messenger ﷺ asked for Allah’s wrath upon the Ahzab (confederates), saying, “O Allah, the Revealer of the Holy Book, and the One swift at reckoning! Defeat the confederates; Defeat them and shake them.”
When the Prophet ﷺ said, “Sami’ al-lahu Liman hamidah (Allah heard him who sent his praises to Him)” in the last Rak’a of the ‘Isha’ prayer, he used to invoke Allah, saying, “O Allah! Save ‘Aiyash bin Abi Rabi’a; O Allah! Save Al-Walid bin Al-Walid; O Allah! Save the weak people among the believers; O Allah! Be hard on the Tribe of Mudar; O Allah! Inflict years of drought upon them like the years (of drought) of the Prophet Joseph.”
The Prophet ﷺ sent a Sariya (an army detachment) consisting of men called Al-Qurra’, and all of them were martyred. I had never seen the Prophet ﷺ so sad over anything as he was over them. So he said Qunut (invocation in the prayer) for one month in the Fajr prayer, invoking for Allah’s wrath upon the tribe of ‘Usaiya, and he used to say, “The people of ‘Usaiya have disobeyed Allah and His Messenger ﷺ.”
The Jews used to greet the Prophet ﷺ by saying, “As-Samu ‘Alaika (i.e., death be upon you), so I understood what they said, and I said to them, “As-Samu ‘alaikum wal-la’na (i.e. Death and Allah’s Curse be upon you).” The Prophet ﷺ said, “Be gentle and calm, O ‘Aishah, as Allah likes gentleness in all affairs.” I said, “O Allah’s Prophet ﷺ! Didn’t you hear what they said?” He said, “Didn’t you hear me answering them back by saying, ‘Alaikum (i.e., the same be upon you)?”
6396. Narrated ‘Ali bin Abi Talib (radhiyallahu anhu):
We were in the company of the Prophet ﷺ on the day (of the battle) of Al-Khandaq (the Trench). The Prophet ﷺ said, “May Allah fill their (the infidels’) graves and houses with fire, as they have kept us so busy that we could not offer the middle prayer till the sun had set; and that prayer was the ‘Asr prayer.”
Invocation in favour of Al-Mushrikun [polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah and in His Messenger Muhammad (ﷺ)].
باب الدُّعَاءِ لِلْمُشْرِكِينَ
6397. Narrated Abu Hurairah (radhiyallahu anhu):
At-Tufail bin ‘Amr came to Allah’s Messenger ﷺ and said, “O Allah’s Messenger ﷺ! The tribe of Daus has disobeyed (Allah and His Messenger ﷺ) and refused (to embrace Islam), therefore, invoke Allah’s wrath for them.” The people thought that the Prophet ﷺ would invoke Allah’s wrath for them, but he said, “O Allah! Guide the tribe Of Daus and let them come to us,”
The statement of the Prophet ﷺ: “O Allah! Forgive my past and future sins.”
باب قَوْلِ النَّبِيِّ صلى الله عليه وسلم ” اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ “.
6398. Narrated Abu Musa (radhiyallahu anhu):
The Prophet ﷺ used to invoke Allah with the following invocation: ‘Rabbi-ghfir-li Khati ‘ati wa jahli wa israfi fi amri kullihi, wa ma anta a’lamu bihi minni. Allahumma ighfirli khatayaya wa ‘amdi, wa jahli wa jiddi, wa kullu dhalika’indi. Allahumma ighrifli ma qaddamtu wa ma akhartu wa ma asrartu wa ma a’lantu. Anta-l-muqaddimu wa anta-l-mu’akh-khiru, wa anta ‘ala kulli shai’in qadir.’
6399. Narrated Abu Musa Al-Ash’ari (radhiyallahu anhu):
The Prophet ﷺ used to invoke Allah, saying, “Allahumma ighfirli khati’ati wa jahli wa israfi fi amri, wa ma anta a-‘lamu bihi minni. Allahumma ighfirli hazali wa jiddi wa khata’i wa amdi, wa kullu dhalika ‘indi”
To invoke Allah during a particular time on Friday (when the invocation is accepted).
باب الدُّعَاءِ فِي السَّاعَةِ الَّتِي فِي يَوْمِ الْجُمُعَةِ
6400. Narrated Abu Hurairah (radhiyallahu anhu):
Abu-l-Qasim (the Prophet ﷺ) said, “On Friday there is a particular time. If a Muslim happens to be praying and invoking Allah for something good during that time, Allah will surely fulfill his request.” The Prophet ﷺ pointed out with his hand. We thought that he wanted to illustrate how short that time was.
The statement of the Prophet ﷺ: “Our invocation against the Jews will be accepted (by Allah), but their invocations against us will not be accepted.”
باب قَوْلِ النَّبِيِّ صلى الله عليه وسلم: «يُسْتَجَابُ لَنَا فِي الْيَهُودِ، وَلاَ يُسْتَجَابُ لَهُمْ فِينَا»:
6401. Narrated Ibn Abi Mulaika:
‘Aishah said, “The Jews came to the Prophet ﷺ and said to him, “As-Samu ‘Alaika (i.e., Death be upon you).” He replied, ‘The same on you.’ ” ‘Aishah said to them, “Death be upon you, and may Allah curse you and shower His wrath upon you!” Allah’s Messenger ﷺ I said, “Be gentle and calm, O ‘Aishah! Be gentle and beware of being harsh and of saying evil things.” She said, “Didn’t you hear what they said?” He said, “Didn’t you hear what I replied (to them)? have returned their statement to them, and my invocation against them will be accepted but theirs against me will not be accepted.”
The Prophet ﷺ said, “When the Imam says ‘Amin’, then you should all say ‘Amin’, for the angels say ‘Amin’ at that time, and he whose ‘Amin’ coincides with the ‘Amin’ of the angels, all his past sins will be forgiven.”
Allah’s Messenger ﷺ said,” Whoever says: “La ilaha illal-lah wahdahu la sharika lahu, lahu-l-mulk wa lahu-l-hamd wa huwa ‘ala kulli shai’in qadir,” one hundred times will get the same reward as given for manumitting ten slaves; and one hundred good deeds will be written in his accounts, and one hundred sins will be deducted from his accounts, and it (his saying) will be a shield for him from Satan on that day till night, and nobody will be able to do a better deed except the one who does more than he.”
Whoever recites it (i.e., the invocation in the above Hadith (412) ten times will be as if he manumitted one of Ishmael’s descendants. Abu Aiyub narrated the same Hadith from the Prophet ﷺ saying, “(Whoever recites it ten times) will be as if he had manumitted one of Ishmael’s descendants.”
The superiority of Tasbih [i.e., saying ‘Subhan Allah’ (Glorified be Allah)].
باب فَضْلِ التَّسْبِيحِ
6405. Narrated Abu Hurairah (radhiyallahu anhu):
Allah’s Messenger ﷺ said, “Whoever says, ‘Subhan Allah wa bihamdihi,’ one hundred times a day, will be forgiven all his sins even if they were as much as the foam of the sea.
The Prophet ﷺ said, “There are two expressions which are very easy for the tongue to say, but they are very heavy in the balance and are very dear to The Beneficent (Allah), and they are, ‘Subhan Allah Al-‘Azim and ‘Subhan Allah wa bihamdihi.'”
The superiority of Dhikr of Allah (remembering Allah by glorifying and praising Him, etc.).
باب فَضْلِ ذِكْرِ اللَّهِ عَزَّ وَجَلَّ
6407. Narrated Abu Musa (radhiyallahu anhu):
The Prophet ﷺ said, “The example of the one who celebrates the Praises of his Lord (Allah) in comparison to the one who does not celebrate the Praises of his Lord, is that of a living creature compared to a dead one.”
Allah ‘s Messenger ﷺ said, “Allah has some angels who look for those who celebrate the Praises of Allah on the roads and paths. And when they find some people celebrating the Praises of Allah, they call each other, saying, “Come to the object of your pursuit.’ ” He added, “Then the angels encircle them with their wings up to the sky of the world.” He added. “(after those people celebrated the Praises of Allah, and the angels go back), their Lord, asks them (those angels)—-though He knows better than them—-‘What do My slaves say?’ The angels reply, ‘They say: Subhan Allah, Allahu Akbar, and Alham-du-lillah, Allah then says ‘Did they see Me?’ The angels reply, ‘No! By Allah, they didn’t see You.’
Allah says, How it would have been if they saw Me?’ The angels reply, ‘If they saw You, they would worship You more devoutly and celebrate Your Glory more deeply, and declare Your freedom from any resemblance to anything more often.’ Allah says (to the angels), ‘What do they ask Me for?’ The angels reply, ‘They ask You for Paradise.’ Allah says (to the angels), ‘Did they see it?’ The angels say, ‘No! By Allah, O Lord! They did not see it.’ Allah says, How it would have been if they saw it?’ The angels say, ‘If they saw it, they would have greater covetousness for it and would seek It with greater zeal and would have greater desire for it.’ Allah says, ‘From what do they seek refuge?’ The angels reply, ‘They seek refuge from the (Hell) Fire.’ Allah says, ‘Did they see it?’ The angels say, ‘No By Allah, O Lord! They did not see it.’ Allah says, How it would have been if they saw it?’ The angels say, ‘If they saw it they would flee from it with the extreme fleeing and would have extreme fear from it.’ Then Allah says, ‘I make you witnesses that I have forgiven them.”‘ Allah’s Messenger ﷺ added, “One of the angels would say, ‘There was so-and-so amongst them, and he was not one of them, but he had just come for some need.’ Allah would say, ‘These are those people whose companions will not be reduced to misery.’ “
What is said regarding the statement: ‘La haula wa la quwwata illa billah’ (i.e., There is neither might nor power except with Allah).
باب قَوْلِ لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ
6409. Narrated Abu Musa Al-Ash’ari (radhiyallahu anhu):
The Prophet ﷺ started ascending a high place or hill. A man (amongst his companions) ascended it and shouted in a loud voice, “La ilaha illal-lahu wallahu Akbar.” (At that time) Allah’s Messenger ﷺ was riding his mule. Allah’s Messenger ﷺ said, “You are not calling upon a deaf or an absent one.” and added, “O Abu Musa (or, O ‘Abdullah)! Shall I tell you a sentence from the treasure of Paradise?” I said, “Yes.” He said, “La haul a wala quwwata illa billah,”
Allah has ninety-nine Names, i.e., one hundred minus one, and whoever believes in their meanings and acts accordingly, will enter Paradise; and Allah is Witr (one) and loves ‘the Witr’ (i.e., odd numbers).
While we were waiting for ‘Abdullah (bin Mas’ud). Yazid bin Muawiya came. I said (to him), “Will you sit down?” He said, “No, but I will go into the house (of Ibn Mas’ud) and let your companion (Ibn Mas’ud) come out to you; and if he should not (come out), I will come out and sit (with you).” Then ‘Abdullah came out, holding the hand of Yazid, addressed us, saying, “I know that you are assembled here, but the reason that prevents me from coming out to you, is that Allah’s Messenger ﷺ used to preach to us at intervals during the days, lest we should become bored.”
By the Noble Scholar, Shaykh Muhammad Ibn Saalih al-’Uthaymeen [1] Majmoo’ul-Fataawaa war-Rasaa‘il (no. 155) Al-Istiqaamah Magazine, Issue No.3 – Rabî’ul-Awwal 1417H / August 1996.
[Q]: ‘Allaah says: ‘‘And your Lord says: Call upon Me and I will, respond to your supplication.’’ [Soorah Ghaafir 40:60] So why is it that a person’s du’aa (supplication) is sometimes unanswered?’
[A]: ‘‘All praise is due to Allaah, Lord of the worlds. May the Prayers and Peace be upon our Prophet Muhammad, and upon his Family and his Companions. I ask Allaah for the ability to be correct in belief, speech and actions, for myself and for my brothers.
Allaah says:
‘‘And your Lord says: Call upon Me and I will respond to your supplication. Verily those who are too arrogant to worship Me will, enter Hell in humiliation.’’ [Soorah Ghaafir 40:60]
The questioner stated that he did indeed make du’aa (supplication) to Allaah – the Mighty and Majestic – but it was not answered by Allaah. So he is in doubt with respect to this noble aayah (verse), in which Allaah promises to answer the one who supplicates to Him, and indeed Allaah – the Most Perfect – never breaks His promise.
Is it permissible for a menstruating woman to recite the du’aa’s of the Day of ‘Arafaah despite the fact that they include aayaat from the Qur’aan?
Answer:
There is nothing wrong with the woman who is menstruating or bleeding after childbirth reciting du’aa’s that are prescribed for the rituals of Hajj. Also, according to the correct opinion, there is nothing wrong with them reading Qur’aan as well, because there is no clear saheeh report that states that the woman who is menstruating or bleeding after childbirth should not read Qur’aan. It was reported that the man who is junub (in a state of impurity following sexual activity), in particular, should not read Qur’aan whilst he is junub, because of the hadeeth of ‘Ali (may Allaah be pleased with him). With regard to the woman who is menstruating or bleeding after childbirth there is the hadeeth of Ibn ‘Umar: “The menstruating woman and the man who is junub should not read Qur’aan” – but it is da’eef (weak), because the hadeeth was reported by Ismaa’eel ibn ‘Ayyaash from the Hijaaziyeen, and he is da’eef in his reports from them. But she should read without touching the Mus-haf (copy of the Qur’aan in Arabic), from memory. In the case of the man who is junub, he should not recite Qur’an at all, either from memory or from the Mus-haf, until he has done ghusl. The difference between them is that the timespan for the one who is junub is very short, he can do ghusl straightaway, as soon as he finished having intercourse with his wife. He is not junub for long, and it is up to him when he wants to do ghusl; if he cannot find water, he can do tayammum (“dry ablution” using dust etc.) and pray and read Qur’aan. But the woman who is menstruating or bleeding after childbirth has no control over her situation – it rests with Allaah, may He be glorified. The period lasts for a number of days and nifaas (post-natal bleeding) is the same. So it is permissible for them to recite Qur’aan so that they do not forget it and so that they do not miss out on the blessings of reciting Qur’aan and learning the rules of sharee’ah from the Book of Allaah. If that is the case, then it should certainly be permissible for them to read books containing du’aas that are a mixture of aayaat and ahaadeeth, etc… this is the more correct of the two opinions of the scholars, may Allaah have mercy on them. [1]
Question:
I read some Tafseers (Qur’anic commentaries) when I am not taahir (ritually pure), such as during my monthly period. Is there any sin on me for doing that? Will I be committing a sin if I do that?
Answer:
There is no sin on the woman who is menstruating or bleeding after childbirth if she reads books of Tafseer or even if she reads Qur’aan without touching the Mus-haf, according to the more correct of the two scholarly opinions. As for the man who is junub, he should not read Qur’aan at all until he has done ghusl, but he can read books of Tafseer and hadeeth etc., without reading whatever they contain of aayaat, because of the report that nothing would stop the Prophet (peace and blessings of Allaah be upon him) from reading Qur’aan except janaabah (being junub). According to a hadeeth narrated by Imaam Ahmad with a jayyid isnaad, he said: “As for the man who is junub, he should not read even one aayah.” [2]
Q 2: does Tawakkul (putting one’s trust in Allah) negate du`a’ (supplication)? That is to say, “Can a Muslim slave put his trust in Allah without performing Du`a’ citing this Hadith Qudsy (Revelation from Allah in the Prophet’s words) which says “Whoever is occupied with My Dhikr rather than seeking My Grace, I shall give him/her the best I give to the seekers.” What is meant by “My Dhikr”? Does it mean the Holy Qur’an? And what is meant by “seeking My Grace”? The Prophet (peace be upon him) said, Whoever does not ask Allah,surely Allah will be angry with him.
That is what is meant by this Hadith. My question is, “Can we combine Du`a’ with Tawakkul? Actually, I have been confused between the Hadith Qudsy and the Prophetic Hadith mentioned above. What is deemed preferable, asking Allah or being busy with Dhikr rather than asking Him?
A: First of all, This Hadith is related by Al-Tirmidhy in His Jami`, on the authority of Muhammad ibn Al-Hasan ibn Abu Yazid Al-Hamadany from `Amr ibn Qays from `Atiyyah from Abu Sa`id Al-Khudry who reported Allah’s Messenger (peace be upon him) as saying, Allah (Glory be to Him) says, “Whoever is occupied with the Qur’an rather than remembering Me and seeking My Grace, I shall give him/her the best I give to the seekers. Indeed, the superiority of Allah’s Word over that of man is to equal to His superiority over His creation. This Hadith is Da`if (a Hadith that fails to reach the status of Hasan, due to a weakness in the chain of narration or one of the narrators) as the chain of its narrators includes `Atiyyah Al-`Awfy and Muhammad ibn Al-Hasan ibn Abu Yazid, who are considered as weak narrators.
“…if he calls upon Me, I answer him, and if he asks of Me, I will give him…”
Ibn Rajab commented:
“…This means that this person who is beloved and close to Allah has a special status with Allah such that if he asks Allah for something, He gives it to him, and if he seeks refuge with Allah from anything, He protects him from that thing, and if he calls upon Him, He answers him. So, he ends up becoming from those whose supplications are answered due to his honor with Allah.
And many from the righteous early generations were known to have their supplications answered.
It is related in the ‘Sahih’ that ar-Rubay’ bint an-Nadr broke a tooth of a slave. So, they offered compensation, and they refused. They asked for pardon, and they refused. The Messenger of Allah was then going to implement the rule of retaliation between them. Anas bin an-Nadr said: “The tooth of ar-Rubay’ will be broken? By the One who has sent you with the truth, her tooth will not be broken.” So, the people were pleased and took the compensation. The Messenger of Allah then said: “Indeed, from the slaves of Allah are those who, if they make an oath upon Allah, He fulfills it.”
This lecture was given on Saturday, May 5, 2012 at Masjid at-Tawheed in Stone Mountain, GA.
This talk is based on the book Fiqh al-Ad’iyyah wal-Adhkaar by our noble Sheikh Abdur-Razzaaq ibn Abdil-Muhsin al-Badr, and may Allah preserve them both. This book was actually a set of classes given by the Sheikh on a Quran Radio Station in Saudi Arabia. However, many of the students and scholars alike saw the tremendous benefit in these classes and requested him to compile them into a book. He did this and then sent it to the noble Sheikh ibn Baaz, rahimahullah, who read it and praised it.
And perhaps this will be an incentive for some to study the arabic language, in shaa Allah.
From the highlights of the talk is the mention of ibn Abbaas,
The shaytaan is sitting on the heart of the Son of Adam in wait. Once that heart becomes heedless, he begins to whisper. And when the person begins to remember Allah, he flees and is humiliated.
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al- ‘Azeez ibn ‘Abd-Allaah ibn Baaz, Vol. 11, pp. 188-190 –
From ‘Abdul ‘Aziz Bin ‘Abdullah Ibn Baz to those who receive this among Muslims. May Allah guide all Muslims and increase their knowledge and faith, amen!
As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!) It gives me pleasure to remind my Muslim brothers that –
It is of the Sunnah for a Muslim to say after each obligatory Salah, whether one is the Imam (the one who leads the congregational Salah), Ma’mum (a person being led by an Imam in Prayer) or Mufarid (a person who performs prayer alone) to say, three times
أَسْـتَغْفِرُ الله
“Astagfir Allah” [#1]
(I ask Allah forgiveness)
‘I say my morning and evening supplications regularly and we seek refuge in Allaah yet we still experience afflictions.’
So we say if you recite the morning and evening supplications then it is necessary to move the tongue while reciting them, there is no benefit if you pass your eyes along the lines of the page and to say that this is a silent reading. This is not considered reading or speech in the Arabic tongue. Reading in the Arabic language necessitates movement of the tongue, as is known from the hadeeth which is narrated from the Companions -may Allaah be pleased with them- that they knew when the Messenger -sallAllaahu alayhi wa sallam- was reciting silently due to the movement of his beard. This illustrates that the Messenger -sallAllaahu alayhi wa sallam- whilst reciting silently would move his lips and tongue.
This moving of the tongue is if the person has the capability to move his tongue and that there is nothing to hinder the movement of the tongue.’
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