Adzkar in the Solāh

Adhkar in the Solāt

Are there any particular du’ās to be recited during the Solāh?

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-‘ālameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Messenger.

Perhaps the question is referring to the various adhkar in the Solāt. It should be noted that the best of guidance is the guidance of Prophet Muhammad (Sallallāhu ‘alayhi wasallam) and the best of du'ās are those which are in accordance with the Sunnah of the Prophet (Sallallāhu ‘alayhi wasallam). The Muslim should strive to follow the Prophet’s wording without adding, taking away or changing anything.

Solāh is the First Act that the Person Will Be Held Accountable For On the Day of Judgement.

‘Abdullah Ibn Qart (radiyallāhu’anhu) related that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said:

“The first act that the slave will be accountable for on the Day of Judgement will be Solāt. If it is good, then the rest of his acts will be good. And if it is evil, then the rest of his acts will be evil.”

[This is recorded by At-Tabarāni]

Begin with Du’ā When Going To Bed.

It was narrated that Al-Bara’ Ibn ‘Āzib (radiyallāhu’anhu) said: The Prophet (Sallallāhu ‘alayhi wasallam) said: “When you go to your bed, do wudhū’ as for prayer, then lie down on your right side and say:  ‘Allāhumma aslamtu wajhi ilayka wa fawwadtu amri ilayka wa alja’ tu zahri ilayka raghbatan wa rahbatan ilayka, la malja ‘a wa lā manjaa minka illa ilayka. Allāhumma āmantu bi kitābika alladzi anzalta wa nabiyyika alladzi arsalta’(O Allāh I submit my face to You, and I entrust my affairs to You, and I rely totally on You in hope and in fear of You. Verily there is no refuge nor safe haven from You except with You. O Allāh, I believe in Your Book which You have revealed and in Your Prophet whom You have sent).

Then if you die during the night, you will have died following the fitrah (sound nature of man). Make these the last words that you speak.”

He said: I repeated it back to the Prophet (Sallallāhu ‘alayhi wasallam), and when I reached the words “Allāhumma āmantu bi kitābika allāhi anzalta (O Allāh, I believe in Your Book which You have revealed),” I said: “Wa rasūlika (And Your Messenger).” He said: “No. Wa nabiyyika alladzi arsalta (and Your Prophet whom You sent).”  [Narrated by Al-Bukhāri, 224; Muslim, 2710].

“The scholars spoke about the Prophet (Sallallāhu ‘alayhi wasallam) correcting him and teaching him the correct wording. Al-Hāfiz Ibn Hajar Al-‘Asqalani (rahimahullāh) said: The best that can be said concerning the reason why the Prophet (Sallallāhu ‘alayhi wasallam) corrected the one who said Rasūl (Messenger) instead of Nabi (Prophet) is that the wording of adhkār is something that is to be recited as laid down in sharī`ah, and they have special characteristics which cannot be approximated, so they must be memorized with the wording in which they were narrated. This is the view favoured by al-Māzari (rahimahullah) who said: We should limit ourselves to the exact wording as it was narrated. The reward may be connected to this precise wording; perhaps they were revealed to him in that wording and must be recited in that specific form.”   [Tuhfat al-Ahwadzi]

Du’ā At the Beginning of Wudhū’

At the beginning of wudhu’, the only dua is saying: “Bismillāhir Rahmānir Raheem (In the Name of Allāh, the Most Gracious, the Most Merciful)” .The Prophet (Sallallāhu ‘alayhi wasallam) : “There is no wudhu’ for one who does not mention the name of Allāh in it.” [Narrated by al-Tirmidzi, 25]

The Excellence of Proper Wudhu' and its Du’ā ’

‘Umar Ibn Al-Khattab (radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said, “There is no one among you who does wudhū’; and does it well, then says: ‘Ashhadu-an-lā-ilāha-illallāh wahdahu-lā-sharīkalah, wa-ashhadu-anna-Muhammadan ‘abduhu wa-Rasū-luh.(I bear witness that there is no god except Allāh alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger)’ But the eight gates of Paradise will be opened for him and he will enter through whichever one he wants.”[Narrated by Muslim, 234]

The Du’ā When Going To The Masjid.

It is Sunnah for the Muslim, when he leaves his house and heads towards the mosque, to recite the duā’ for walking to the masjid:

It was narrated that ‘Abdallāh ibn ‘Abbas (radiyallāhu’anhu) said: “… Then the Muazzin gave the call to Solāh (Adzān), and the Prophet (Sallallāhu ‘alayhi wa sallam) came out, saying: ‘Allāhumma aj  ‘al fi qalbi nūran, wa fi lisāni nūran, waj 'al fi sam ‘ie nūran, waj ‘al fi basari nūran, waj  ‘al min khalfi nūran, wa min amāmi nūran, waj ‘al min fawqi nūran, wa min tahti nūran, Allāhumma ‘a tini nūra’ (O Allāh, place with my heart light, and upon my tongue light, and within my ears light and within my eyes light, and place behind me light and in front of me light and above me light and beneath me light, O Allāh, bestow upon me light). ” [Narrated by Muslim, 763]

Du’ā When Entering and Leaving the Masjid.

Enter the masjid with right foot first, and say the Du’ā that were narrated from the Prophet (Sallallāhu ‘alayhi wasallam):  Abu Humaid or Abu Usaid (radiyallāhu’anhu) said: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “When any one of you enters the masjid, let him say: ‘Bismillāh, Wassalatu wassala mu ‘ala Rasulillah, Allāhummaftah li abwābi rahmatik(In the name of Allāh, and Peace and blessing be upon the Messenger of Allah, O Allāh!  Open to me the gates of Your mercy)’; And, when he leaves let him say: Bismillāh, Wassalatu wassala mu ‘ala Rasulillah,   Allāhumma inni as ‘aluka min fadlik. (In the name of Allāh, and Peace and blessing be upon the Messenger of Allah. O Allāh! I ask You of Your bounty).” [Abu Dawud, Tirmidzi; classified as sahih]

Adzān and Answering the Adzān.

It was narrated from ‘Umar Ibn Al-Khattab (radiyallāhu’anhu) that the Rasūlullāh (Sallallāhu ‘alayhi wasallam) said:

“If the Mu’azzin says, ‘Allāhu Akbar, Allāhu Akbar (Allāh is most great, Allāh is most great),’ and one of you says, ‘Allāhu Akbar, Allāhu Akbar (Allāh is most great, Allāh is most great)’;

Then he says, ‘Ashhadu-an-lā-ilāha-illallāh (I bear witness that there is no god except Allāh),’ and you say, ‘Ashhadu-an-lā-ilāha-illallāh (I bear witness that there is no god except Allāh)’;

Then he says, ‘Ashhadu-anna-Muhammadar-Rasū-lul-lāh (I bear witness that Muhammad is the Messenger of Allāh),’ and you say, ‘Ashhadu-anna-Muhammadar-Rasū-lul-lāh (I bear witness that Muhammad is the Messenger of Allāh)’;

Then he says, ‘Hayya ‘alal-solāh (Come to prayer),’ and you say, ‘Lā-hawla-wa-lā quwwata-illa-Billāh (There is no power and no strength except by the will Allāh)’;

Then he says, ‘Hayya ‘alal-falāh (Come to prosperity),’ and you say, ‘Lā-hawla-wa-lā quwwata-illa-Billāh (There is no power and no strength except by the will Allāh)’;

Then he says, ‘Allāhu Akbar, Allāhu Akbar (Allāh is most great, Allāh is most great),’ and you say, ‘Allāhu Akbar, Allāhu Akbar (Allāh is most great, Allāh is most great)’;

Then he says, ‘Lā ilāha illallāh (There is no god but Allāh),’ and one of you says, ‘Lā ilāha illallāh (There is no god but Allāh),’

From the heart; he will enter Paradise.”

[Narrated by Muslim (385)]

Du’ā After the Adzān

Immediately following the Declaration of Faith “Lā ilāha illallāh (There is no god but Allāh)”,called by the mu’azzin, one says:“Ash-hadu an-la ilāha illa Allah, Wahdahu la shareeka lah, Wa ash ha du anna Muhammadan abduhu Wa Rasūluh, Radhītu billahi Rabba, Wa bi Muhammadin Rasūlan wa bil Islāmi Deena  (And I too bear witness that none has the right to be worshipped except Allah, alone, without partner, and that Muhammad is His slave and Messenger. I am pleased with Allah as a Lord and Muhammad as a Messenger and Islam as a religion).” [Muslim 1/290]

One should then send prayers on the Prophet (Sallallāhu ‘alayhi wasallam) after answering the call of the muazzin.

It was narrated from Jabir Ibn Sumrah (radiyallāhu’anhu) that the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “Whoever he hears the call to solāh and when he completes it says: ‘Allāhumma Rabba hādzihil-da’wat il-tāmmah was-solātil-qā imah, āti Muhammadan il wasīlata wal-fadīlah, wab`athhu maqāman mahmūdan illadzi wa’ad tah' (O Allāh, Lord of this perfect call and the prayer to be offered, grant Muhammad the privilege (of intercession) and also the eminence, and resurrect him to the praised position that You have promised);my intercession for him will be permitted on the Day of Resurrection.” [Recorded by Al-Bukhari, 589]

It was narrated that ‘Abdallāh Ibn ‘Amr Ibn Al-‘Aas (radiyallāhu’anhu) heard the Prophet (Sallallāhu ‘alayhi wasallam) say:“When you hear the mu’azzin, say what he says, and then send blessings upon me, for whoever sends blessings upon me, Allāh will send ten blessings upon him. Then ask Allāh to grant me Al-Wasilah, which is a position in Paradise which will only be attained by one of the slaves of Allāh, and I hope that I will be the one. Whoever asks for al-wasilah for me, my intercession will be granted for him.” [Narrated by Muslim, 384]

The Virtues of Sunnah Solāh.

Abu Hurayrah (radiyallāhu’anhu) narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said:  "The first thing a person will be held accountable for on the Day of Judgment is his Solāh. If they are complete, it will be written for him that they are complete, but if there is a deficiency in them, Allah would say: "See if My Slave has any supererogatory prayers." Allah would also say: "Make up the deficiency in My Slave's obligatory prayers from the supererogatory prayers;" and then other actions will be accounted for accordingly." [This is recorded by Al-Bukhari, Muslim, Dawud, An-Nasā'ie and others]

And importantly the Prophet (Sallallāhu ‘alayhi wasallam) commanded the ummah and said: “Solāh as you have seen me performing my Solāh” [This is recorded by Al-Bukhari]

There follows a number of du’ās that were narrated from the Prophet (Sallallāhu ‘alayhi wa sallam), which he used to recite during his solah.

1 - The Takbīr

Then the Prophet (Sallallāhu ‘alayhi wasallam) would commence the Solāh by Takbiratulihram, saying: “Allāhu Akbar” (Allāh is the Greatest)” [Muslim and Ibn Mājah]; and simultaneously would form the Intention in the heart.

Rasūlullāh (Sallallāhu ‘alayhi wasallam) ordered "the man who prayed badly" to do likewise as has been mentioned, and he (Sallallāhu ‘alayhi wa sallam) said to him: “Verily, the Solāh of a person is not complete until he has made an ablution which has included the necessary parts of the body and has then said: 'Allāhu Akbar'.”  [Tabarāni with a sahih isnād].

Rasūlullāh (Sallallāhu ‘alayhi wasallam) would also used to say: “The key to the Solāh is purification; it is entered by Takbīr and exited by Taslīm”. [Abu Dawud, Tirmidzi and Hakim who declared it sahih and Dhahabi agreed. It is given in Irwa' (no. 301).]

Also, “Rasūlullāh (Sallallāhu ‘alayhi wasallam) used to raise his voice for the Takbīr such that those behind him could hear.”[Ahmad and Hākim, who declared it sahih and Dhahabi agreed] But, “when Rasūlullāh (Sallallāhu ‘alayhi wasallam) fell ill Abu Bakar As-Siddiq (radiyallāhu’anhu) used to raise his voice to convey the Takbīr of Rasūlullāh (Sallallāhu ‘alayhi wasallam) to the people.” [Muslim and Nasā’ie]

Rasūlullāh (Sallallāhu ‘alayhi wa sallam) would also say: “When the Imām says: Allāhu Akbar, then say: Allāhu Akbar.”[Ahmad and Baihaqi with a sahih isnad]

The Takbir (Takbir Intiqal) is also said during every transition of movement except rising from Ruku'

2 – Du’ā Al-Istiftāh.

It is recited after the Opening Takbīr (Takbir tul ‘Ihram) of the prayer and before starting to recite al-Fātihah. This is called Du’ā Al-Istiftāh (Opening Supplication):

1.1. It was narrated that Abu Hurayrah (radiyallāhu’anhu) said: When the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) started to perform Solāh, he would remain silent for a while. I said: “May my father and mother is sacrificed for you, O Messenger of Allāh. What do you say when you are silent between the takbīr and recitation?” Rasūlullah (Sallallāhu ‘alayhi wasallam) said: “I say: ‘Allāhumma bā ‘id bayni wa bayna khatāyāya kama bā ‘adta bayna al-mashriqi wal-maghrib. Allāhumma naqqini min khatāyāya Kama yunaqqa al-thawb al-abyad min al-danas. Allāhumma ighsilni min khatāyāya bil-thalji wal-mā ‘i wal-barad’ (O Allāh put a great distance between me and my sins, as great as the distance You have made between the East and the West. O Allāh, cleanse me of sin as a white garment is cleansed from filth. O Allāh, wash away my sins with snow and water and hail).” [Narrated by al-Bukhāri, 711; Muslim, 598.]

1.2. One of the Companions commenced this opening du’a: “Allahu Akbaru Kabira Walhamdulillahikathira wasubhanallahi bukratañ wa asiela" (Allah is the Greatest, Very Great, And all the Praise is due to Allah, and I declare the perfection of Allah in the early morning and in the late afternoon.) And the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: “Wonderful for it (the supplication) is that the doors of the heavens were opened for it."

[Muslim and Abu ‘Awānah; declared sahih by Tirmidzi; Abu Nu’aim also narrated it in Akhbar Isbahan (1/210) from Nafa’ Ibn Jubair ibn Mut’am who heard the Prophet (Sallallāhu ‘alayhi wa sallam) saying it in voluntary solah.]

1.2.1. It was narrated from ‘Ali ibn Abi Tālib (radiyallāhu’anhu) that when the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) stood up to perform Solāh, he would say: “Wajjahtu wajhiya lilladzi fatara al-samawāti wal-ard hanīfan musliman wa mā ana min al-mushrikeen. (I have set my face towards the Originator of the heavens and the earth sincerely [in Islam], and I am not among the Mushrikeen.). Inna solāti wa nusuki wa mahyāya wa mamāti Lillāhi Rabb il-‘Ālameen, lā sharīka lahu wa bidzālika umirtu wa ana minal muslimeen (Indeed, my solah, my sacrifice, my living and my dying are for Allāh, the Lord of the Worlds, no partner has He. With this I have been commanded and I am those who submit to Him. O Allāh, you are the King and there is no god but You. You are my Lord and I am Your slave (Al-An ‘am, 6:162-163).

“Allāhumma anta al-malik lā ilāha illa anta, anta rabbi wa ana ‘abduka. Zalamtu nafsi wa’tarafty bi dzanbi, faghfir li dzunūbi Jami ‘an, innahu lā yaghfir ul-dzunūba illa anta. Wahdini li ahsan al-akhlāq la yahdi li ahsaniha illa anta. Wasrif ‘anni sayyi ‘aha lā yasrifu ‘anni sayyi ‘aha illa anta. Labbayka wa sa’dayka wal-khayra kulluhu fi yadayka wal-sharru laysa ilayk, Ana bika wa ilayk, Tabārakta wa ta‘ā layt, Astaghfiruka wa atūbu ilayk." (I have wronged myself, and have acknowledged my sins, so forgive all my sins, for no one forgives sins except You. Guide me to the best of attitudes, to which no one can guide except You, and save me from the worst of attitudes, from which no-one can save except You. I am here and happy to serve you. All good is in Your Hands, and evil is not from You. There is no escape or shelter from You except with You. Blessed are You and exalted. I seek Your forgiveness and repent to You).” [Muslim (771)]

2.1 - The Syafi'ies begin with this Openning Du’a, it is a combination of No.1.2 and part of No.1.2.1:

“Allāhu Akbaru Kabira, walhamdulillāhi kathiran, wasubhanallahi bukratañwa asila. Wajjahtu wajhiya lilladzi fatara al-samawāti wal-ard hanīfan musliman wa mā ana min al-mushrikīn. Inna solāti wa nusuki wa mahyāya wa mamāti Lillāhi Rabb il-`alameen, lā sharīka lahu wa bidzālika umirtu wa ana minal muslimeen” (Allah is Most Great, Much praise is for Allah, and I declare the perfection of Allah in the early morning and in the late afternoon. I have set my face towards the Originator of the heavens and the earth sincerely [in Islam] and I am not among the Mushrikeen. Indeed my prayer, my sacrifice, my living and my dying are for Allah, the Lord of the Worlds: no partner has He. With this I have been commanded, and I am those who submit to Him.)

2.2 - Hudhayfah bin Yaman (radiyallāhu’anhu) narrated: Rasūlullāh (Sallallāhu ‘layhi wa sallam) stood up said:  “Allāhu Akbar (Allāh is the Greatest) Allāhu Akbar (Allāh is the Greatest)” Allāhu Akbar (Allāh is the Greatest) Zulmalakuti waljabaruti walkubiriya iwal’adzamati (Possessor of Kingdom, Power, Magnificence and Might) [Abu Dawud 0873]

3.The Significance of Al-Fātihāh in the Solāh

Abu Hurayrah (radiyallāhu’anhu) said that the Prophet (Sallallāhu `alayhi wasallam) said: “Whoever performs any solāh in which he did not read Ummul Qur’ān, then his solāh is incomplete.” He said it thrice. [Muslim]

In another hadith Abu Hurayrah (radiyallāhu’anhu) was asked, “[When] we stand behind the Imām'' He said, "Read it to yourself, for I heard the Messenger of Allāh Sallallāhu ‘alayhi wasallam) said:

“Allāh Almighty said: “I have divided the prayer (Al-Fātihah) into two halves between Myself and My servant, and My servant shall have what he asks for.”

If he says: [“Bis-millā-hir Rah-mā-nir-Raheem (In the Name of Allāh, the Most Gracious, the Most Merciful)”] “Alhamdulillāhi rabbil‘ālameen (All the praises and thanks be to Allāh, the Lord  of the ‘Alameen (mankind, jinn and all that exists).)”  Allāh says: “My servant has praised Me.”

When the servant says: “Ar Rahmā-nir-Raheem (The Most Gracious, the Most Merciful.)  ” Allāh says: “My servant has glorified Me.”

When he says:  "Māliki yawmi addeen (The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)”  Allāh says: “My servant has glorified Me,” or “My servant has related all matters to Me.”

When he says: "Iyyaka nā’budu-wa-iyyaka-nasta-‘aeen (You (Alone) we worship, and You (Alone) we ask for help (for each and everything).)”Allāh says: “This is between Me and My servant, and My servant shall acquire what he sought.”

When he says: “Ih-dinas-sirātal-mustaqeem (Guide us to the Straight Way.)”  “Sira-tāl-ladzī-na-an-‘amta ‘alayhim-ghayril-magh-dūbi-‘alayhim-waladh-dhãlleen (The Way of those on whom You have bestowed Your Grace, not (the way) of those who incur Your wrath (i.e. those who knew the Truth, but did not follow it) nor of those who went astray (i.e. those who did not follow the Truth out of ignorance and error).”.Allāh says: ‘This is for My servant, and My servant shall acquire what he asked for.’ ’’ [“Dhãlleen” must be recited in six harākat (i.e. Mad Lazim musaqqall) in order the Solāh to be valid.]

[An-Nasā’ie, Muslim ; both Muslim and An-Nasa’ie collected the following wording, "A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for.''] 

4 - The Significance of a Proper Ruku’

4.1 - Ruku’ is showing reverence only to your All-Supreme Creator.

Ruku’ is an essential Pillar of the Solat. Performing it in an excessive or inadequate manner, whether intentional or unintentional, renders the solat invalid.

The word “rak‘ah” (cycle; unit) which is used in counting the cycles of solat is derived from the word “ruku‘”. 

Ruku’ is the sign of courtesy (adab) showing reverence only to your All-Supreme Creator, not to anyone else; while the sujud is the symbol of nearness (qurb) to Allāh. It serves as a preamble gesture of courtesy to be ready for the stage of nearness. Ruku’ indicates the way of repentance (tawbah), penitence and asking forgiveness in the presence of Allāh.

4.2 -The Adhkār Recited While Ruku’ And Its Meaning.

The following hadiths have been narrated concerning the adhkār to be recited while in the Ruku':

1. In the narration of ‘Uqbah Ibn ‘Amr (radiyallāhu’anhu) he reported: “When the verse ‘Fasabbih bismi Rabbikal `Azeem (So exalt the Name of your Lord, the All-supreme) (Surah al-Waqi‘ah, 56:74)’, was revealed, Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: ‘Place this in your Ruku’. So when Rasūlullāh (Sallallāhu ‘alayhi wa sallam) would go into Ruku’, he would say three times:‘Subhana Rabbiyal-‘Azeem wa bihamdih (Glory be to my Lord, the Supreme, and praise belongs to Him)’. And when the Verse:‘Sabbihisma rabbika al-A’la (Exalt the name of your Lord, the Most High (Surah Al-A'la, 87:1)’ was revealed, Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: ‘Place this in your Sujud’. And when he went into Sujud, he would say three times: ‘Subhāna Rabbiyal-A’ la wa bi hamdih (How Perfect is my Lord, the Most High, and praise belongs to Him)’.”

[Recorded by Abu Dawud (869 and870): sahih, and also by Ahmad and others with a good chain].

2. Hudhayfah bin Al-Yaman (radiyallāhu’anhu) reported that when the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , sujud, he would say “Subhāna Rabbiyal-A’la (How Perfect is my Lord, the Most High)”

This is related by Ahmad, Muslim, Abu Dawud, An-Nasā`ie, Ibn Mājah, Daraqutni, Tahawi, Bazzār, and Tabarāni in Mu’jam al-Kabir on the authority of seven different Companions; At-Tirmidzi (rahimahullah) says, “According to the majority of scholars it is a Sunnah in the solāh make the glorifications at least once but in order to do it perfectly is to make it three times”. Sometimes, "Rasūlullāh (Sallallāhu ‘alayhi wa sallam) would repeat it many times than that."  Once, Rasūlullāh (Sallallāhu ‘alayhi wa sallam)  repeated it so much that his Sujud were nearly as long as his iktidal, in which he had recited three of the Long Surah: Al-Baqarah, An-Nisa' and Ali-‘Imran; that solāh was full of supplication and seeking of forgiveness, particularly in the Solat Tahajjud or “The Night Prayer".

The evidence in Hadiths clearly that Rasūlullāh (Sallallāhu 'alayhi wa sallam) makes his Qiyam (standing), ruku' and sujud equal in length as evidence from tha ahadith Rasūlullāh (Sallallāhu 'alayhi wasallam) used to make his Qiyam (standing), ruku` and sujud equal in length as evidence from the ahadith:

a. Awf ibn Malik al-Ashja’ie (radiyallāhu’anhu) narrated: I performed Night Prayer along with the Apostle of Allah (Sallallāhu ‘alayhi wasallam) . Rasūlullāh (Sallallāhu ‘alayhi wasallam) stood up (qiyam) and recited Surah al-Baqarah. When he came to a verse which spoke of mercy, he stopped and made supplication, and when he came to verse which spoke of punishment, he stopped and sought refuge in Allah. Then Rasūlullāh (Sallallāhu ‘alayhi wasallam) Ruku’ and paused as long as he stood (qiyam).While in Ruku’ he said: “Subhānallazi yal ja barūti walmala kūti walkib riyaiwal `adzamah (How perfect is He who has all Power, Kingdom, Magnificence and Supremity)”. Then Rasūlullāh (Sallallāhu ‘alayhi wa sallam) Sujud and paused as long as he stood up (qiyam), and then stood up and recited Surat Al-Imran and then recited many surahs one after another [in each rak’ah]. [Abu Dawud (0872): Sahih]

b. Hudhayfah bin Yaman (radiyallāhu’anhu) narrated: He saw the Apostle of Allah (Sallallāhu ‘alayhi wasallam) observingthe Night Prayer. Rasūlullāh (Sallallāhu ‘alayhi wasallam) stood up said: “Allāhu Akbar (Allāh is the Greatest)” three times, “Zulmalakuti waljabaruti walkubiriya iwal’adzamati (Possessor of Kingdom, Power, Magnificence and Might.)”, he then recited Surah al-Baqarah. Then Rasūlullāh (Sallallāhu ‘alayhi wasallam) Ruku’ and he paused in ruku’ as long as he stood up; he said while ruku’: “Subhāna Rabbiy al-‘Azeem (How Perfect is my Lord, the Supreme!)”. Then Rasūlullāh (Sallallāhu ‘alayhi wa sallam) raised his head, after ruku ‘and then he stood up and he paused as long as he paused in ruku’ and said: “Sami ‘allāhu liman hamidah (Allāh hears him who praises Him)”. Then Rasūlullāh (Sallallāhu ‘alayhi wasallam) Sujud and paused in Sujud as long as he paused in the standing (qiyam) position; he said while Sujud: “Subhāna Rabbiyal a’la” (How Perfect is my Lord, the Most High), three times. Then Rasūlullāh (Sallallāhu ‘alayhi wasallam) raised his head after Sujud, and sat as long as he Sujud, and said while sitting: “Rabbighfirli (O my Lord forgive me).”Rasūlullāh (Sallallāhu ‘alayhi wasallam) offered four rak'at of solat and recited in them Surah al-Baqarah, Ali-‘Imran, An-Nisā’, Al-Ma'idah [respectively]. The narrator Shu'bah doubted.  [Abu Dawud 0873]

3.‘Aishah (radiyallāhu’anha) reported the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) used to say when Ruku’ and Sujud:“Subbuhun Quddūs Rabb ul-Malā’ikatu wal-Rūh (Glorified, Holy, Lord of the Angels and of the Ruh)”. [Narrated by Muslim (487)]

4. Aishah (radiyallāhu’anha) also reported, who said: The Prophet (Sallallāhu ‘alayhi wasallam) used also to recite frequently in his Ruku’ and Sujud: “Subhānakallāhumma Rabbanā, Wabihamdika, Allāhummaghfirli (Glory is to You, O Allāh! Our Lord, And all the Praise be to You. O Allāh! Forgive me”; implementing (the order of) the Qur’an: "Fasabbih bihamdi rabbika wastaghfirhu innahu kana tawwaba (Then glorify with the Praises of your Lord, and seek His Forgiveness, for He is Oft-Returning: [Nasr, 110:3]) ". [Al-Bukhari and Muslim]

5. ‘Ali ibn Abi Talib (radiyallāhu’anhu), reported when the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) Ruku’, he would say: “Allāhumma laka raka’tu wa bika āmantu wa laka aslamtu, khasha ‘a laka sam ‘i wa basari wa mukhkhi wa ‘azmi wa ‘asabi (O Allāh, to You have I bowed and in You have I believed and to You have I submitted; my hearing, my sight, my brain, my bones and my sinews submit to You).”  [Narrated by Muslim (771]

6 – ‘Awf ibn Mālik (radiyallāhu’anhu) reported, "I prayed with the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) one night. He recited al-Baqarah and while sujud said: ‘Subhānazil jabaruti walmalakuti walkibriyā iwal ‘adza mātih (Glory be to the One of Omnipotence, the Master of the dominions, of grandeur and of honor’”. (Related by Abu Dawud, at-Tirmidzi and an-Nasa`ie)

4.3-Preserving the Sunnah

The Muslim should preserve these Sunnah that have been narrated from the Messenger (Sallallāhu ‘alayhi wasallam), so he should say one of them sometimes and another of them sometimes. And he may combine all these adhkār in one Ruku’:

1. Imam An-Nawawi (rahimahullah) said:  But it is better to combine all of these adhkār if that is possible without causing hardship to anyone, and he should recite the Tasbih first (those that start with the words Subhān Allāh). If he wants to keep it short then it is Mustahabb to say Tasbih, and the minimum required is to say Tasbih three times, but if he says it only once he will have done what is basically required for the Tasbih. If he wants to limit it to only some of the adhkār, it is Mustahabb to say (alternate) some of them sometimes and others at other times and so on, so that he will have done all of them.

[Al-Adhkār (p. 86)]

2. Shaykh Ibn 'Uthaymeen (rahimahullah) said: After mentioning a number of adhkār to be said when ruku’ and raising the question as to whether these adhkār may be combined or one should recite only one of them: This is possible. [As we] have stated that not all of the opening du’ās that have been narrated should be said at once, rather we should say one of them sometimes and another at other times, and we have quoted the evidence for that. But with regard to the adhkar for ruku’ and sujud which are known to most of the scholars, they may all be recited together.

 [Al-Sharh Al-Mumti’ (3/77]

[See: Fatwa No: 39172 published in Islam Q&A]

5 - Saying Tasmi’ Upon Rising from Ruku’ and the Tahmid while Standing

Sayyid Sābiq recorded in his Fiqh-us-Sunnah:

1- It is preferred for the one who is solah, whether he be the imam, follower or praying by himself, to say: “Sami 'Allāhu liman hamidah (Allāh hears him who praises Him),” upon coming up from the ruku’. When he is standing straight (‘itidal), he should say: ' Rabbanā wa lakal hamd (Our Lord, and to You is the praise),” or “Allāhumma Rabbanā wa lakal hamd O Allāh (Our Lord, and to You is the praise).” As evidence from the Sunnah:

a - Abu Hurayrah (radiyallāhu’anhu) reported that when the Allāh’s Messenger (Sallallāhu 'alayhi wasallam), rise from ruku’ he would say: “Sami 'Allāhu liman hamidah (Allāh hears him who praises Him),” and while standing straight (I’tidal) he would say: “Rabbanā wa lakal hamd (Our Lord, and to You is the praise).” (Related by Ahmad, Al-Bukhari and Muslim)

b- Al-Bukhari records in the hadith from Anas bin Malik (radiyallāhu’anhu), “When the imām says: ‘ Sami `Allāhu liman hamidah(Allāh hears him who praises Him);  you say: “Allāhumma Rabbanā wa lakal hamd (O Allāh, our Lord, and to You is the praise).”

c - Abu Hurayrah (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu `alayhi wasallam), said: “When the imām says: ‘Sami `Allāhu liman hamidah (Allāh hears him who praises Him)’; you say: ‘Allāhumma Rabbanā wa lakal hamd (O Allāh, our Lord, and to You is the praise).’ If one`s statement corresponds to that of the angels, all of his previous sins will be forgiven.”[Ahmad, Bukhari, Muslim and others; Tirmidzi declared it sahih]

The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “Perform Solah as you have seen me performing Solāh.” [Bukhāri and Ahmad] This applies to all of his glorifying and praise statements, even if the person is following the imam.

The answer to those who say: ‘One should not combine both of these sayings’ of the Tasmi: ‘Sami `allāhu liman hamidah (Allāh hears him who praises Him),’ and the Tahmid:  ‘Allāhumma Rabbanā wa lakal hamd (O Allāh, our Lord, and to You is the praise.)’ but only say the Tahmid, has been explained by An-Nawawi’s deliberation in Al-Adhkar.

An-Nawawi (rahimallāh) said: “Our companions say that Rasūlullāh’s command: ‘And you should say Tahmid: ‘Allāhumma Rabbanā wa lakal hamd (O Allāh, our Lord, and to You is the praise.)’ is in conjunction with Tasmi: ‘‘Sami `Allāhu liman hamidah (Allāh hears him who praises him.)’ When Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), only mentioned the statement: ‘Allāhumma Rabbanā wa lakal hamd (O Allāh, Our Lord, to you is the praise),’ because they had already heard the Tasmi: “Sami `Allāhu liman hamidah (Allāh hears him who praises Him)” aloud from him. It was his Sunnah to say that phrase aloud, but they did not hear Rasūlullāh (Sallallāhu ‘alayhi wasallam) said Tahmid:  ‘Allāhumma Rabbanā wa lakal hamd (Our Lord, to You is the praise)’ because he said it in a subdued voice. They knew the Rasūlullāh's words: “Perform Solah as you have seen me performing Solāh.” and knew that it was to be taken in the general sense without any restrictions. They used to say Tasmi: ‘Sami `Allāhu liman hamidah (Allāh hears him who praises Him)’, and therefore there was no need for the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), to order them to say it again. But they did not know, ‘Allāhumma Rabbanā wa lakal hamd (Our Lord, to You is the praise,)’ and therefore Rasūlullāh (Sallallāhu ‘alayhi wasallam) ordered them to say it.”

2- The two phrases are the least that one should say while standing (‘itidal). But one may add any of the supplicatory words mentioned in the following hadith:

a - Rifa’ah bin Rafi’ Az-Zuraqi (radiyallahu’anhu) said “One day we prayed behind the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) . When he raised his head from ruku’, he said: ‘Sami `Allāhu liman hamidah (Allāh hears him who praises Him)’, and a man behind him said: ‘Rabbana walakal hamd, hamdan kathiran taiyiban mubarakanfeeh (Our Lord, to You is the praise, as much as it can be and as blessed as it can be)’.  When the Allāh’s Messenger (Sallallāhu `alayhi wasallam), finished the Solāh he said, `Who said that phrase earlier? ` A man said, 'I did, O Messenger of Allāh.' The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said: ‘I saw more than thirty angels chasing after you to see who would record it first.” (Recorded by Ahmad, al-Bukhari, Mālik and Abu Dawud.)

b- ‘Ali  bin Abi Talib (radiyallāhu’anhu) reported that when the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) raised his head from bowing he would say: “Allāhumma rabbana laka al-hamd mil  ‘as-samawāti wa mil  ‘ard wa mil `ama baynahuma wa mil  ‘ama shi’ tamin shay in ba’du (Allāh hears him who praises Him, and to You is the praise filling up the heavens and the earth, what is between them and filling up whatever You wish in addition to that).” (Related by Ahmad, Muslim, Abu Dawud and At-Tirmidzi.)

c- Abu Sa’id Al-Khudri (radiyallāhu’anhu) said, “When the Allāh’s  Messenger (Sallallāhu ‘alayhi wasallam), would say: ‘Sami ‘allāhu liman hamidah (Allāh hears him who praises Him), he would (also) say: ‘Mal assamāwat, wamilal ardh, wamabainahuma  wamil amāshik taminshai ‘ienba’du, ahla thannā walmajdi,  ahaqquma qalal ‘abdu,  wakullunalka‘abdu, [Allāhumma] lāmani ‘alima ‘a’taita, walamu’tiyalimamana’ta], walayanfa ‘uzaljaddaminkaljadd’ (Filling the heavens, filling the earth, and filling whatever else You wish. Lord of Glory and Majesty! - The truest thing a slave has said, and we are all slaves to You. [O Allāh!] None can withhold what You grant, [and none can grant what You withhold,] nor can the possessions of an owner benefit him in front of You.)  (Related by Muslim, Ahmad and Abu Dawud.)

d - It has also been authentically reported from the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), that after saying: “Sami `allāhu liman hamidah (Allāh hears him who praises Him),” he would say, “La Rabbiyal hamd, la Rabbiyal hamd (To my Lord is the praise, to my Lord is the praise),” until he would be standing for as long as he was ruku’. (Related by Muslim, Abu `Awanah and Abu Dawud).

[“Fiqh-us-Sunnah”, Volume 1, ‘Sunnah Acts of Solāh’ By Sayyid Sābiq]

5.1.The views on Saying of Tasmi and Tahmid

The Hanbali School is of the view that the adhkar are obligatory, while the Shafi’ie School considered it as Sunnah Ab‘adh, which the omission of it one should continue his solah and perform Sujud Sahwi.

Ibn Qudamah (rahimahullāh) said: The well known view of Imam Ahmad (rahimahullāh) is that the Takbir (saying “Allāhu Akbar”) when going down and rising up, the Tasbih during ruku’ and sujud, Tasmi when raising from ruku’ saying, “Sami `Allāhu liman hamidah” and Tahmid in iktidal, “Rabbanā wa lakal-hamd” in solāt, the dzikir (Supplication of Forgiveness): “Rabb ighfir li” when sitting between the two Sujud and the First Tashahhud are all obligatory part of Solah.

This is also the view of Ishaq and Dawud (rahimahumullāh).

But, it was narrated in another report from Imam Ahmad that he held it is not obligatory. This is also the view of the majority of fuqaha’, because the Prophet (Sallallāhu ‘alayhi wa sallam) did not teach it to the one who did not pray properly, and it is not permissible to delay the explanation from the time when it is needed.

The view that the adhkar are obligatory is based on the following evidences:

1-The Prophet (Sallallāhu ‘alayhi wasallam) enjoined it, and his command means that something is obligatory.

2-Rasūlullāh (Sallallāhu ‘alayhi wasallam) did it, and he said: “Perform Solah as you have seen me performing Solāh.”[Bukhāri and Ahmad]

3-‘Ali ibn Yahya ibn Khallad (radiyallāhu’anhu) narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said: “No one’s prayer is complete unless he does wudhu’ … then says ‘Sami `Allāhu liman hamidah,’ until he is standing up straight.” [Abu Dawud (857)]

4-The points at which these adhkār are pillars or essential parts of the solāt, therefore the dzikir at these points is obligatory, as in the case of standing.

The hadith quoted indicated the Prophet (Sallallāhu ‘alayhi wa sallam) was teaching. It is something that must be accepted, but the Prophet (Sallallāhu ‘alayhi wa sallam) did not teach all the obligatory parts of the solāt. This is to be understood as meaning that he taught which he saw him doing badly.

[Al-Mughni (1/578)]

Ibn Qudāmah (rahimahullāh) states: “If one forgets something among the obligatory adhkār like the Tasbīh in the Rukū’ and Sujūd, and the dzikir of Seeking Forgiveness ‘Rabbighfir li’ between the two Sujud, then he should not go back to them once he has moved from the position where he should say it; rather, he should continue his solat and perform Sujud Sahwi because of leaving it, by analogy to leaving the First Tashahhud.”

[Al-Mughni]

The fuqaha’ are unanimously agreed that the person who is praying alone should say both Tasmī’ and Tahmīd. So he should say Sami âllāhu liman hamidah when he rises from ruku’ and when he has stood up straight (`i'tidal) he should say Rabbanā wa lakal-hamd.

This unanimous agreement was narrated by al-Tahawi in Sharh Ma‘āni al-Athār (1/240) and Ibn ‘Abd al-Barr in al-Istidhkār (2/178).

But in al-Mughni (1/548) there is something which indicates that there is a difference of opinion on this matter. They differed as to what is prescribed for the imām and for the one praying behind the imām.

5.2.The Imām

Two views: Firstly, the Hanafis and Malikis are of the view that the imām should say Tasmī: ‘Sami `Allāhu liman hamidah’ only and it is not Sunnah for him to say Tahmīd: “Rabbana lakal-hamd”. Secondly, the Shafi’es and Hanbalis are of the view that the imām should say both Tasmī’ and Tahmīd.

The more correct view is the latter one, because it was narrated that Abu Hurayrah (radiyallāhu‘anhu) said:“When the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said, ‘Sami `Allāhu liman hamidah’, he  (Sallallāhu ‘alayhi wasallam) would say ‘Allāhumma Rabbanā wa lakal-hamd’.”[Narrated by al-Bukhari (795) and Muslim (392)]

Al-Hāfiz ibn Hajar Al-Asqalani (rahimallāh) stated that the fact that it is mustahabb for the imām to say the Tahmīd:“Allāhumma Rabbanā wa lakal hamd (O Allāh (Our Lord, and to You is the praise)” may be understood from this hadīth and others. [Fathul-Bāri (2/367)]

5.3.The person praying behind the imām

The majority of scholars, Hanafi, Maliki and Hanbali, are of the view that the person praying behind the imām should limit himself to the Tahmīd: “Rabbanā wa lakal-hamd” only and he should not say the Tasmi: “Sami `Allāhu liman hamidah”.

But the Shafi’e school held that it is mustahabb for the person praying behind the imām to say both the Tasmī’ and the Tahmīd. [See: al-Hāwi li’l-Fatāwa (1/35) by al-Suyuti].

Shaykh Ibn ‘Uthaymeen (rahimahullāh) said:

When the imām says, “Sami Allāhu liman hamidah”, the one who is praying behind him, should not say “Sami âllāhu liman hamidah”, because as recorded in Sahihayn the Prophet (Sallallāhu ‘alayhi wasallam) said:“The imam is appointed to be followed, so when he says Takbīr, then say Takbīr, when he ruku’, then ruku’, when he sujud, then sujud, and when he says ‘Sami âllāhu liman hamidah’, then say ‘Rabbanā wa lakal-hamd’.” [Narrated by al-Bukhari and Muslim ]

The Prophet (Sallallāhu 'alayhi wasallam) said, “When he says Takbīr, then say Takbīr,” and “when he says: Sami `âllāhu liman hamidah, then say: Rabbana wa lakal-hamd”. Thus the Prophet (Sallallāhu 'alayhi wa sallam) differentiated between the Takbīr and the Tasmī’. With regard to the Takbīr, we say what he says, but with regard to the Tasmī’ we do not say what he says, because his words “when he says: ‘Sami `âllāhu liman hamidah’, then say ‘Rabbanā wa lakal-hamd’” are tantamount to saying: when he says ‘Sami ‘âllāhu liman hamidah’, do not say ‘Sami âllāhu liman hamidah’, rather say ‘Rabbanā wa lakal-hamd’. This is based on the context of the hadīth in which he says, “When he says: takbīr, then say: takbīr.”

As for those scholars who say that he should say “Sami `âllāhu liman hamidah” and “Rabbanā wa lakal-hamd”, this is a weak argument. No opinion should be accepted in all cases or rejected until it is measured against the Qur’an and Sunnah.

[Liqa’ al-Bāb il-Maftūh (1/320)]

[See: al-Mughni (1/548), al-Umm (1/136), al-Muhalla (1/35), al-Mawsū’ah al-Fiqhiyyah (27/93-94)]

There is a difference of opinion among the scholars concerning this issue, and it is not strange that some leaflets will state the view of some of the scholars. But in cases of difference of opinion the adab adopted is that one may adopt the opinion of its school or the opinion he deem preferred based on sahih narration.

[See: Islam Q&A Fatwa No: 43574]

6 - Du’ā Al-Qunūt in Solāh Witr and Fajar

Imām An-Nawawī (rahimallāh) in his primer on Shafi’ie fiqh Al-Minhāj states:

“And the Qunut is a Sunnah when rising from the  Ruku’ position  in the second rak’ah of the Solat Fajar. And what is said is [the supplication]:

“Allāhummahdini feeman hadayt, Wa ‘āfeeni feeman ‘āfayt, Wa tawallani feeman tawallayt, Wa bārik li feema ‘atayt, Wa qeeni sharra ma qadayt, Fa innaka taqdi wa la yuqdā ‘alāyk, Wa innahu lā yadzillu mañ wālayt, Wa lā ya ‘izzu man ‘ādayt, Tabārakta Rabbanā wa ta ‘ālāyt, La manja minka illa ilayk, [Imam Baihaqi (rahimallāh) add: Falakalhamdu ‘ala māqadayt, Astaghfiruka wātubuilāyk. Wasallallāhu ‘ala Muhammadin Nabiyil ummi wa ‘ala ālihi wasahbihi wa sallam]. 

(O Allāh, guide me among those whom You have guided, and pardon me as those You have pardoned, and turn to me in friendship among those  You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliate whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no place of safety from You except with You. [Imām Baihaqi (rahimallāh) add: You are most blessed and upon you all the praise you had bestowed. I seek Your Forgiveness and repentance. And O Allāh! Send prayers on Muhammad the Unlettered Prophet and on the family and his companions])”

[Narrated by Abu Dawud, 1213; An-Nasa’ie, 1725; from Hasan ibn ‘Ali (radiyallāhu’anhu); classified as sahih]”

The Imām recites [the du'ā] in plural form, and what is correct (sahīh) is that it is Sunnah to Send Blessings (Salawāt) upon Rasūlullah (Sallallāhu ‘alayhi wasallam) at the end of the supplication, and that the hands be raised, and that one does not wipe their face, and that the Imām says it aloud while the the one following says Amīn…” [Sirraj Al-Wahhaj ‘Ala Matn Al-Minhāj page 148: Dar-Al-Kutub Al-‘Ilmiyyah]

Imām Ad-Daraqutni (rahimallāh)  reports in his Sunan the following narrations:

Abu Ja’far Ar-Rāzī  from Ar-Rabi’ ibn Anas  from Anas ibn Mālik (radiyallāhu ‘anhu) said:, “Rasūlullāh (Sallallāhu ‘alayhi wasallam) never ceased making Qunut in Solāt Fajar until he left the world.”

In another wording via a different chain up to Abu Ja’far Ar-Rāzī:

From Anas ibn Mālik (radiyallāhu ‘anhu) who said: “The Prophet (Sallallāhu ‘alayhi wasallam) made Qunut one month, supplicating against them (i.e. the enemies), then he left that, but as for in the Solat Fajar, he never ceased performing [the Qunut] until he left the earth.” [Daraqutni comments: “This is the wording of (Abu Bakar) An-Naysaburī”]

In another narration from Ar-Rabi’ ibn Anas, who says:

“We were sitting with Anas [ibn Mālik (radiyallāhu’anhu)] and it was said to him that Rasulullah  (Sallallāhu ‘alayhi wasallam) only performed Qunut for one month [then ceased]. So, he [Anas ibn Mālik (radiyallāhu’anhu)]  said, ‘Rasūlullāh (Sallallāhu ‘alayhi wasallam) never ceased performing Qunut in the Solāt Fajar until he left this world.’”

This narration is recorded by Imām Ahmad (rahimallāh)  in his Musnad and Ibn Hajar al-Haytami al-Makki (rahimallāh)  in Talkhīs Al-Habīr commented, “Its men are trustworthy.” See:  Al-Majma’ 2/142 ) Abdur-Razzāq in his Musannaf (4963 ), Hilyat Al-Awliya’ 9/57, Al-Bayhaqi (rahimallāh)  in his Al-Kubra, Al-Hākim (rahimallāh)  in his Mustadarak who said, “It is Sahih upon the conditions of Al-Bukhārī and he did not report it with this wording.” Adh-Dhahabi agreed.

Hasan ibn ‘Ali (radiyallāhu’anhu) said: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) taught me words to say in Witr: “Allāhummahdini feeman hadayt, Wa ‘āfeeni feeman ‘āfayt, Wa tawallani feeman tawallayt, Wa bārik li feema ‘atayt, Wa qeeni sharra ma qadayt, Fa innaka taqdi wa la yuqdā  ‘alāyk, Wa innahu lā yadzillu mañ wālayt, Wa lā ya ‘izzu man ‘ādayt, Tabārakta Rabbanā wa ta ‘ālāyt, La manja minka illa ilayk, [Imam Baihaqi add: Falakalhamdu ‘ala māqadayt, Astaghfiruka wātubuilāyk, Wasallallāhu ‘ala Muhammadin Nabiyil ummi wa ‘ala ālihi wasahbihi wa sallam].  (O Allāh, guide me among those whom You have guided, and pardon me as those You have pardoned, and turn to me in friendship among those  You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliate whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no place of safety from You except with You. [Imam Baihaqi add:You are most blessed and upon you all the praise you had bestowed. I seek Your Forgiveness and repentance. And O Allāh! Send prayers on Muhammad the Unlettered Prophet and on the family and his companions])”

[Narrated by Abu Dawud, 1213; al-Nasa’ie, 1725; classified as sahih].

It was narrated that ‘Umar Ibn Al-Khattāb (radiyallāhu’anhu) recited Al-Qunūt with the additional words as following: “Allāhumma inna nasta ‘īnuka wa nu’minu bika, wa natawakkalu `alayka wa nuthni ‘alayka al-khayr, wa lā nakfuruka. Allāhumma iyyāka na’budu wa laka nusalli wa nasjudu, wa ilayka nas ‘ā wa nahfid. Narju rahmataka wa nakhsha ‘adzabaka, inna ‘adzabaka al-jadd bil kuffāri mulhaq. Allāhumma ‘adhdzib il-kafarata ahl al-kitāb alladhīna yasuddūna ‘an sabeelik  (O Allāh, verily we seek Your help, we believe in You, we put our trust in You and we praise You and we are not ungrateful to You. O Allāh, You alone we worship and to You we pray and prostrate, for Your sake we strive. We hope for Your mercy and fear Your punishment, for Your punishment will certainly reach the disbelievers. O Allāh, punish the infidels of the People of the Book who are preventing others from following Your way)’.” [Narrated by Al-Baihaqi, 2/210; classified as sahih]

The opponent of Fajar Qunut cited  a narration from Abu Malik al-Ashja’i ,who said: “My father solat behind the Prophet (Sallallāhu ‘alayhi wasallam) when he was sixteen years old, and he solat behind Abu Bakar, ‘Umar, and ‘Uthman (radiyallāhu’anhum). I asked him, ‘Did they make the Qunut’?’ He said, ‘No, son, it is something that has been innovated’.” This is related by Ahmad, an-Nasa’ie, Ibn Mājah, and at-Tirmidzi who calls it sahih. Anas bin Malik (radiyallāhu’anhu) said that the Prophet (sallallāhu ‘alayhi wasallam) would not make the Qunut in Solat Fajar unless he was supplicating for a people or supplicating against a people. This is related by Ibn Hibban, Al-Khatib, and Ibn Khuzaimah who said it is sahih.

The opponent of Fajar Qunut cited  also a narration that Az-Zubair, Abu Bakar, ‘Umar, and ‘Uthman (radiyallāhu’anhum) did not make the Qunut in the Solat Fajar. This is the opinion of the Hanafiyyah, the Hanbaliyyah, Ibn al-Mubarak, al-Thawri, and Ishaq.

Imām Al-Bayhaqi (rahimallāh) of Shafi’e school states regarding the father of Abu Malik Al-Ashja’i : “Tariq ibn Ashim Al-Ashja’i (the father of Abu Malik Al-Ashja’i) did not preserve this from those whom he mentioned. He personally saw this as an innovation, though it has been preserved by other than him, so the Hukm (ruling) is for those who did preserve it.” [Sunan Al-Kubrā]

The opponent of Fajar Qunut cited  also a narration Anas bin Malik (radiyallāhu’anhu) said that the Prophet (Sallallāhu ‘alayhi wasallam) would not make the Qunut in Solat Fajar unless he was supplicating for a people or supplicating against a people. This is related by Ibn Hibban, al-Khatib, and Ibn Khuzaimah who said it is sahih.

In  the view of the Shafi’ies, what is stronger, is the narration that Anas bin Malik (radiyallāhu’anhu)  saw the Prophet (Sallallāhu ‘alayhi wasallam) making Qunut in Solat Fajar, and did not stop doing this until he died. The above athar does not disprove the fact that the Prophet (Sallallāhu ‘alayhi wasallam) did make Qunut in Solat Fajar, in fact, it supports their opponent’s argument.

There is also an athar from Ibn ‘Abbas (radiyallāhu’anhu) that said Qunut in Solat Fajar is a bid’ah that is found in the Sunan of Ad-Daraqutni, the chain is weak due to Abu Layla being abandoned in hadith according to Al-Bayhaqi (rahimallāh).

And as Imām Al-Bayhaqi (rahimallāh) stated, “And we have reported that Ibn ‘Abbas (radiyallāhu’anhu)  did in fact make Qunut in Solat Fajar!”

There is yet another athar utilized by the opponents of Qunut in Solat Fajar and that is via Umm Salamah, as is reported by Ibn Mājah, Ad-Dāraqutni, Al-Bayhaqi. Ad-Dāraqutni stated regarding its chain, “Muhammad ibn Ya’ala and ‘Anbasah [are in the chain], and ‘Abdullah ibn Nafi’ are all weak. Furthermore, Nafi’ did not hear from Umm Salamah.

To this hadith the late Shaykh Abil-Faydh Al-Ghumāri states in his “Al-Hidayah fi takhrij Al-Bidaayah” that it is null and a fabrication! [Vol. 3 page 81 publisher 'Aalim Al-Kutub]

From The Rightly Guided Khulafā’:

As for the claim that the rightly guided Caliphs did not perform Qunut in Solat Fajar, then such is incorrect in the view of the Shafi’iyyah.

Hāfiz ibn Hajar al-Haytami (rahimallāh)  in his Talkhīs Al-Habīr reports the following narrations:

1. From Al-‘Awwām ibn Hamzah who said, “I asked Abu Uthmān regarding the Qunūt in the Solat Fajar. He said, “[Do it] After Ruku’.” I said, “From whose authority?” He said, “From Abu Bakar, Umar and Uthmān!” (Reported by Imām Al-Bayhaqi in his Sunan Al-Kubra 2/202)

2. From the path of Qatādah from Al-Hasan from Abi Rāfi that ‘Umar (radiyallāhu’anhu) would make Qunut in The Solat Fajar. (Ibid. 2/208)

3. From Hammad from Ibrahim from Al-Aswad who said, “I solat behind ‘Umar (radiyallāhu’anhu)  as a resident and while traveling and he would only make Qunut in Solat Fajar. (ibid)

4. And also reported with an authentic chain (sahīh) from ‘Abdullāh ibn Mu’qil ibn Muqrin who said, “ ‘Ali (radiyallāhu’anhu) would make qunut in Solat Fajr.” This was also reported by Imām Ash-Shāfi’īe (rahimallāh)   himself. (See:Ma’rifatus-Sunan wal-āthār #’s 968-969)

These are the majority of the proofs presented by the Shafi’ie (imāms in defense of their  verdict that Qunut in Solat Fajar is a sunnah. 

7 – Sujud

7.1 - Sujud is the Highest degree of Obedience and Servitude of man in the Presence of Allah.

Sujud is the Pillar of Solah that doing it improperly, whether intentional or unintentional, will render the solat invalid. It defines the way of attaining nearness (qurb) to Allah, the All-supreme Creator, and the Highest Authority: “But prostrate and draw near (to Allah)!” [Surah Al-‘Alaq, 96:19]

Sujud is a posture of the highest degree of obedience and servitude to Allah as man would places on the earth the loftiest part of his body that is his forehead, and expresses humility and impotence in the presence of Allah. Thus, Ruku’ and Sujud is repeatedly mentioned together in the Qur’an: “O you who have faith! Bow down and prostrate yourselves,” [Surah al-Hajj, 22:77] and “You see them bowing and prostrating (in worship).” [Surah Al-Fath, 48:29.]

Accordingly, sujud reflects the symbol of faith in the divine signs: “Only those believe in Our signs who, when they are reminded of them, fall down in prostration.” [Surah As-Sajdah, 32:15]  Sujud makes man harmonious and concordant with all of creation in heaven and on earth prostrate and are humble before Allah: “To Allah prostrates whatever is in the heavens and whatever is on the earth,” [Surah An-Nahl, 16:49] and “And the herb and the tree prostrate (to Allah).” [Surah Ar-Rahman, 55:6]

7.2 – The Adhkār in the Sujud

Rasūlullāh (Sallallāhu ‘alayhi wasallam) would say any one of the following remembrances of Allāh and supplications in the Sujud:

1. Hudhayfah bin Al-Yaman (radiyallāhu’anhu) reported that when the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , sujud, he would say “Subhāna Rabbiyal-A'la (How Perfect is my Lord, the Most High)” This is related by Ahmad, Muslim, Abu Dawud, An-Nasā’ie, Ibn Mājah, Daraqutni, Tahawi, Bazzār, and Tabarāni in Mu’jam al-Kabir on the authority of seven different Companions; At-Tirmidzi (rahimahullah) says, “According to the majority of scholars it is a Sunnah in the solāh make the glorifications at least once but in order to do it perfectly is to make it three times”. Sometimes, "Rasūlullāh (Sallallāhu ‘alayhi wasallam) would repeat it many times than that."  Once, Rasūlullāh (Sallallāhu ‘alayhi wasallam)  repeated it so much that his Sujud were nearly as long as his iktidal, in which he had recited three of the Long Surah: Al-Baqarah, An-Nisa' and Ali-‘Imran; that solāh was full of supplication and seeking of forgiveness, particularly in the Solat Tahajjud or “The Night Prayer"].  [Abu Dawud (0872 and 0872): Sahih]

The evidence in Hadiths clearly that Rasūlullāh (Sallallāhu 'alayhi wasallam) makes his Qiyam (standing), ruku' and sujud equal in length as evidence from the ahadith of Awf ibn Malik al-Ashja’ie and Hudhayfah bin Yaman (radiyallāhu`anhum) mentioned above.

And sometimes Rasūlullāh (Sallallāhu ‘alayhi wa sallam) would make it extremely long due to the circumstances, such as one of his Companions said:

i. “Rasūlullāh (Sallallāhu ‘alayhi wa sallam) came out to us for one of the two later prayers, [Dzuhur or 'Asar,] carrying Hasan or Husain. Rasūlullāh (Sallallāhu ‘alayhi wasallam) then came to the front and put him down [next to his right foot], said the Takbīr commencing the Solat. During the Solat, he make a very long Sujud, so I raised my head [from among the people], and there was the child, on the back of Rasūlullāh (Sallallāhu 'alayhi wasallam), who was in Sujud. I then returned to my Sujud. When Rasūlullāh (Sallallāhu ‘alayhi wasallam) completed the Solat, the people inquired him: 'O Messenger of Allāh! In the middle of your Solat, you performed a Sajdah and lengthened it so much that we thought either something had happened, or that you were receiving revelation!' Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “Neither of those was the case: actually, my grandson made me his mount, so I did not want to hurry him until he had satisfied his wish” [An-Nasā’ie, Ibn ‘Asakir (4/257/1-2) and Hakim, who declared it sahih and Dhahabi agreed]

ii. In another hadith, “Rasūlullāh (Sallallāhu ‘alayhi wasallam) was praying. When he was in sajdah, al-Hasan and al-Husain jumped onto his back. When the people tried to stop them, he gestured to them to leave the two alone. After offering his Solat, he placed them in his lap and said; whoever loves me should love these two.” [Ibn Khuzaimah in his Sahih, with a hasan isnad from Ibn Mas`ud (887) and Bayhaqi in mursal form. Ibn Khuzaimah prefixed it with, “Chapter: evidence that gesturing which is understood during Solat neither invalidates nor impairs the Solat” in which this action is one which the People of Opinion have prohibited! In this regard, there are also ahadith in Bukhari, Muslim and others.]

2. In the narration of ‘Uqbah Ibn ‘Amr (radiyallāhu’anhu), who reported:

“When the verse “Fasabbih bismi Rabbikal ‘Azeem (So exalt the Name of your Lord, the All-supreme)” (Surah al-Waqi‘ah, 56:74), was revealed, Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: ‘Place this in your Ruku’ ”. And when the Verse:“Sabbihi isma rabbika al-A’la ( Exalt the name of your Lord, the Most High,” (Surah Al-A’la, 87:1) was revealed he said:“Place this in your Sujud” So when the Messenger of Allah would go into Ruku’, he would say it three times: “Subhana Rabbiyal- 'Azeem wa bihamdih.(Glory be to my Lord, the Supreme, and praise belongs to Him).”And when he went into Sujud, he would say three times: “Subhāna Rabbiyal-A’la wa bi hamdih (How Perfect is my Lord, the Most High, and praise belongs to Him)”

[This is recorded by Abu Dawud (869 and870): sahih, and also by Ahmad and others with a good chain].

3. 'Aishah (radiyallāhu’anha) reported the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) used to say when Ruku’ and Sujud: “Subbuhun Quddūs Rabb ul-Malā ikatu wal-Rūh" (Glorified, Holy, Lord of the Angels and of the Ruh). [Narrated by Muslim (487) and Abu `Awānah]

4. - 'Aishah (radiyallāhu’anha) also reported, who said: The Prophet (Sallallāhu ‘alayhi wasallam) used also to recite frequently in his Ruku’ and Sujud: “Subhānakallāhumma Rabbanā, Wabihamdika, Allāhummaghfirli (Glory is to You, O Allāh! Our Lord, And all the Praise be to You. O Allāh! Forgive me”; implementing (the order of) the Qur’an: "Fasabbih bihamdi rabbika wastaghfirhu innahu kana tawwaba (Then glorify with the Praises of your Lord, and seek His Forgiveness, for He is Oft-Returning: [Nasr, 110:3]) ". [Al-Bukhari and Muslim]

Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) elucidated the Ayah: "Fasabbih bihamdi rabbika wastaghfirhu innahu kana tawwaba (Then glorify with the Praises of your Lord, and seek His Forgiveness, for He is Oft-Returning.)" (Nasr, 110:3) was a commanded by Allah. Rasūlullāh (Sallallāhu ‘alayhi wasallam) acted upon it by implementing the words: ' Subhānakallāhumma Rabbana wa bihamdika, Allahum-maghfirli' as tasbih in Ruku' and Sujud. It indicates that one must express his gratitude to Allah whenever he receives a blessing from Him and ask for His forgiveness.

5. “Allāhumma laka sajadtu, wabika amantu, walaka aslamtu [waantarabbi], Sajada -wajhiyya-lillazi- khalaqa-hu wa-sawwarahu, [fa ahsanasuwarahu], wasyaqqan sam’ahu wabasarahu [fa] Tabarakallā- huah-sanul-khaliqeen” (O Allāh! For you I have prostrated; in You I have believed; to You I have submitted; [You are my Lord;] my face has prostrated for the One Who created it and shaped it, [shaped it excellently,] then brought forth its hearing and vision: [so] blessed be Allāh, the Best to Create!)[Muslim, Abu `Awanah, Tahawi and Daraqutni.]

5.1.`Aishah (radiyallāhu’anha) also reported “ When t Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) sujud for  Tilawah he would say: "Sajada-wajhiyya-lillazi-khalaqa-hu wa-sawwarahu, Wasyaqqan sam’ahu Wabasarahu Tabarakallā-huah-sanul-khaliqeen  ( I have prostrated for the One Who created it and shaped it, [shaped it excellently,] then brought forth its hearing and vision: [so] blessed be Allāh, the Best to Create!” [At-Tarmidzi]

6. “Allāhummaghfirli zanbi kulluh, wadiqqahuwajillah, wāwalahu waakhirah, wa`ala aniyatahu wasirrahu” (O Allāh! Forgive me all my sins: the minor and the major, the first and the last, the open and the hidden). [Muslim and Abu `Awānah.]

7."Sajadalakasawādiwakhayali, wa amabikafuādi, abuubinia’matika ‘alaiya, hazayyayaiya wamajanaitu‘alanafsī"(My person and my shadow have prostrated to You; my heart has believed in You; I acknowledge Your favours towards me: here are my hands and whatever I have earned against myself). [Ibn Nasr, Bazzār and Hākim, who declared it sahih but Dhahabi disagreed, however, it has a support which is mentioned in the manuscript version.]

8. “Subhānallazi yal ja barūti walmala kūti walkib riyaiwal `adzamah” (How Perfect is He Who has all Power, Kingdom, Magnificence and Supremity) [Abu Dawud and Nasā`ie, with a sahih isnad.]

The dzikir which The Prophet (Sallallāhu ‘alayhi wasallam) would say in the late night prayer, as with the following ones:

9. “Subhānaka [Allāhuma] wabihamdika, lāilāhailla anta” (How perfect You are [O Allāh] and Praised. None has the right to be worshipped except you). [Muslim, Abu `Awānah, Nasā’ie and Ibn Nasr]

10. “Allāhummaghfirly ma asartu, wamā ‘alantu” (O Allāh! Forgive me what (sins) I have concealed and what (sins) I have done openly). [Ibn Abi Shaibah (62/112/1); Nasā’ie; Hakim declared it sahih and Dhahabi agreed.]

11. “Allāhummaj ‘alfiyqalbi nura, [wafi lisaani nura], waj ‘alfi sam ‘ie nura, waj ‘alfibasari nura, waj ‘almintahty nura, waj ‘alminfawqinura, wa ‘anyamini nura, wa ‘aniyasari nura, waj ‘alammami nura, waj ‘alkhalfi nura, [waj ‘al fi naf si nura] wa’dhimli nura” (O Allāh! Place light in my heart; [and light in my tongue;] and place light in my hearing; and place light in my seeing; and place light from below me; and place light from above me, and light on my right, and light on my left; and place light ahead of me; and place light behind me; [and place light in myself;] and make the light greater for me.)[Muslim, Abu `Awānah and Ibn Abi Shaibah (12/106/2, 112/1).]

12."Allāhumma [inni] a ‘udzubi ridhakamin sakhatik, wa [a ‘udzu] bimu ‘afatikamin ‘uquwbatik, waa ‘udzubikamink, lāahsithana an ‘alayk, anta kamaathnaita ‘alanafseek" (O Allāh! [Indeed] I seek refuge with Your Pleasure from Your Anger; [I seek refuge] with Your Pardons from Your Punishment; I seek refuge with You from You. I cannot count all exultations upon You; You are as You have extolled Yourself. [Muslim, Abu `Awānah and Ibn Abi Shaibah (12/106/2, 112/1).]

7.3.The Number of the Glorifications

At-Tirmidzi (rahimahullah) says, “According to the majority of scholars it is a Sunnah in the solāh make the glorifications at least once but in order to do it perfectly is to make it three times”. Sometimes, "Rasūlullāh (Sallallāhu ‘alayhi wasallam) would repeat it many times than that." 

Sayyid Sābiq (rahimahullah) in his “Fiqh-us-Sunnah”, said:

According to some scholars, the complete glorification is ten based on the following hadith: Sa’id ibn Jubair related that Anas (radiyallāhu’anhu) said, “I have not seen anyone being more similar to the Rasūlullāh's Solāh than this boy (‘Umar Ibn ‘Abdul-‘Aziz). We estimated the number of the glorifications that he made during his ruku’ to be ten and in his sujud also to be ten.” This is related by Ahmad, Abu Dawud and An-Nasā’ie with a good chain.

Ash-Shawkani (rahimahullah) says: “Some hold that this proves that the complete (number of) glorifications are ten. The more sound opinion is that an individual who is praying may offer as many glorifications as he wishes. There are authentic hadith that state that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) , lengthened his glorifications during sajdah. The imam may also do so if he knows the followers will not get tired by making it longer.”

Ibn `Abdul-Barr (rahimahullah) says: “It is a must that every imam should be easy (by not making the prayers too long) as has been ordered by the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) , even if he knows that those behind him are strong, because he does not know what may have happened to them and what needs they may have to tend to.”

Abdullah Ibn Al-Mubarak (rahimahullah) says maintains, “It is preferred for the imam to make five glorifications. Therefore, all the people behind him would be able to make (at least) three. It is preferred that one not limit his remembrance during the sajdah to just the glorifications, but he should add some supplications to it. In an authentic hadith, it is recorded that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said: ‘The closest one of you comes to his Lord is while he is Sajdah, (therefore) make many supplications therein’.  And he also said: `I have prohibited you from reciting while Ruku’ or Sajdah. During the Ruku’, glorify the Lord. During the sajdah, strive your hardest in making supplications. Most likely, you will be listened to.” This was recorded by Ahmad and Muslim.

 [“Fiqh-us-Sunnah”, Volume 1, ‘Sunnah Acts of Solāh’]

The Muslim should preserve these Sunnah that have been narrated from the Messenger (Sallallāhu ‘alayhi wa sallam), so he should say one of them sometimes and another of them sometimes.

Imam An-Nawawi (rahimahullah) said:  It is better to combine all of these adhkār if that is possible without causing hardship to anyone, and he should recite the Tasbih first (those that start with the words: Subhān Allāh). If he wants to keep it short then it is Mustahabb to say Tasbih, and the minimum required is to say Tasbih three times, but if he says it only once he will have done what is basically required for the Tasbih. If he wants to limit it to only some of the adzkār, it is Mustahabb to say (alternate) some of them sometimes and others at other times and so on, so that he will have done all of them. [Al-Adhkār (p. 86)]

7.4 - The Excellence of the Sajdah.

It is also sign of the loyal Companions of the Prophet (Sallallāhu ‘alayhi wasallam) was that the effect of sujud could be seen on their foreheads: “Their mark is (visible) on their faces, from the effect of prostration.” [Surah Al-Fath, 48:29]

On the Day of Resurrection, Prophet Muhammad (Sallallāhu ‘alayhi wasallam) will identify his ummah by the mark of sujud that they have on their foreheads. That portion of the earth on which prostration was made will testify to the devotion of man on the Day of Resurrection.

Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “There is no one among my ummah whom I will not recognise on the Day of Resurrection”. They said, “How will you recognise them, O Messenger of Allāh, among the multitude of created beings?” Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, “Do you not see that were one of you to enter an enclosure in which there was a jet black [i.e. its colour is pure black, with no other colours mixed with it. (Nihayah)], steed and a horse with a white forehead and legs [The whiteness refers to that part of the horse where chains and bangles are put, including the lower legs but not the knees.]; would you not recognise the latter from the former?” They said, “Of course.” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “Thus, my ummah on that day will surely have white faces [i.e. the shining of the face due to the light of sujud.], because of sujud, and white arms and feet [i.e. the shining of the parts covered in ablution: the face, hands and feet. The shining marks of ablution on the face, hands and legs of humans are compared to the whiteness of a horse's face and legs.], because of ablution”. [Recorded by Ahmad, with a sahih isnad; Tirmidzi related a part of it and declared it sahih]

Rasūlullāh (Sallallāhu ‘alayhi wasallam) would also say, “When Allāh intends to have mercy on whomsoever he wishes of the people of the Fire, He will order the angels to bring out whoever used to worship Allāh; so they will bring them out, recognising them from the marks of Sujud, for Allāh has prohibited the Fire from devouring the marks of sujud. Thus, they will be brought out from the Fire, for the Fire devours all of a son of Adam except the marks of sujud.” [Bukhari and Muslim]

The hadith shows that the sinful from among those regular at Solat, will not remain the Fire forever; in fact, even those given to missing prayers out of laziness will not remain in the Fire forever.

8 - The Adzkār between the Two Prostrations

The Prophet (Sallallāhu ‘alayhi wasallam) used to say one of the following:

1 - “Rabbighfirli yaghfirli” (O my Lord! Forgive me, Forgive me); Three times. [Recorded by Ahmad, Ibn Mājah with a hasan sanad]

2- Ibn ‘Abbas (radiyallahu’anhu) narrated: The Prophet (Sallallāhu ‘alayhi wasallam) used to say: “Rabbi Ghfirli, warhamni, [wajburni], [warfa’ni], wahdini [wa'afini], warzuqni, [wa'fu'anni] (O my Lord!) Forgive me; have mercy on me; [strengthen me;] [raise my rank;] guide me; [and bestow good health;] sustain me, [and Pardon me]), Three times”. [Abu Dawud, Tirmidzi, Ibn Majah and Hākim, who declared it sahih and Dhahabi agreed].

9 - The Tashahhud

There are various versions of the Tashahhud, some of which are as follows:

1. One, the tashahhud of Ibn ‘Abbas (radiyallāhu’anhu): "The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) used to teach us the tashahhud the way he taught us [Surahs of] the Qurān; he used to say:  “At-Tahiyyyatul mubaraka tus-salawātut-tayyibātu lillāh. As-salāmu ‘alayka ayyuhan-Nabiyyu wa rahmat-Allāhi wa barakātuh.  As-salāmu ‘alayna wa ‘alā ‘ibadillāhis-sāliheen. Ash-haduan-lā-ilāha-ill-Allāh, Wa-ash-ha-du-anna Muhammadar-Rasū-lul-lāh [in one narration: ‘abduhu wa Rasū-luh] (All compliments, blessed words, prayers, pure words are due to Allāh. Peace be on you, O Prophet, and also the mercy of Allāh and His blessings. Peace be on us and on the righteous slaves of Allāh. I bear witness that none has the right to be worshipped except Allāh, and [I bear witness] that Muhammad is the Messenger of Allāh (in one narration: ... is His slave and messenger).” [Muslim, Abu ‘Awānah, Syāfi’ie and Nasā’ie]

2. Or the Tashahhud as narrated by Abdullah Ibn Mas’ud (radiyallāhu’anhu) as follows: “At-tahiyyātu Lillāhi was-salawātu wat-tayyibāt, As-salāmu ‘alayka ayyuhan-Nabiyyu wa rahmatullāhi wa barakātuhu. As-salāmu `alayna wa `alā ‘ibadillāhis-sāliheen. Ash-hadu-an-lā-ilāha-illallāh Wa-ash-hadu-anna Muhammadan ‘abduhu wa Rasū-luh” (All compliments, prayers and pure words are due to Allāh. Peace be upon you, O Prophet, and the mercy of Allāh and His blessings. Peace be upon us, and on the righteous slaves of Allāh. I bear witness that none has the right to be worshipped except Allāh, and I bear witness that Muhammad is His slave and Messenger). [Narrated by Al-Bukhari (6265) and Muslim (402)]

Imām Al-Syāfi’ie (rahimallāh) said: “Different hadith have been related about the tashahhud, but that one (Ibn ‘Abbas) is the best in my opinion, for it is the most complete” Al-Hafiz Ibn Hajar Al-‘Asqalani (rahimahullāh) states: “Al-Syāfi’ie was asked about this choice and the Tashahhud of Ibn ‘Abbas, and he replied, ‘I have found it to be the most encompassing. I have heard it from Ibn ‘Abbas (through) authentic (chains). To me, it is more complete...’”

9.1 - Salawāt on the Prophet (Sallallāhu ‘alayhi wasallam) After Reciting Tashahhud.

The Salawāt are varies, one could recite the one narrated by Abu Mas`ud Al-Ansari (radiyallāhu’anhu) who reported: “The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) visit us in a gathering of Sa’ad ibn ‘Ubadah (radiyallāhu’anhu). Bashir bin Sa’ad (radiyallāhu’anhu) asked him: “Allāh has commanded us to send Solāh [blessing] upon you [re: Al-Ahzab 33:56], O Messenger of Allāh! So how should we do it?''

The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) kept silent. We were much perturbed over his silence and we wished he [Bashir] did not ask him the question. The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said, “[For blessing me] Say:  “Allāhumma Salli ‘ala Muhammad, wa ‘ala āli Muhammad, Kama sallayta ‘ala āli Ibrāheem; Wa barik ‘ala Muhammadiñ wa ‘ala āli Muhammd, Kamabarakta ‘ala āli Ibrāheem, Fil `ālameen; Innaka Hamīdum Majeed (O Allāh! Send Prayers on Muhammad, and on the family of Muhammad, as you Sent Prayers on Ibrahim; And Send Blessings on Muhammad, and on the family of Muhammad, as you Sent Blessings on the family of Ibrahim, among nations; For You are the Most Praiseworthy, the Most Glorious)” And the method of greeting (i.e Salām in Tashahhud) is as you know it" [Muslim (803); Abu Dawud (976; 980): sahih]

Imām Al-Syāfi’e (rahimahullah) said: Tashahhud and Salawāt on the Prophet (Sallallāhu ‘alayhi wasallam) in the First Tashahhud of every solāh ... are two Tashahhuds, first and second. If a person omits the First Tashahhud and sending Salawāt on the Prophet (Sallallāhu ‘alayhi wasallam) in the First Tashahhud by mistake, he does not have to repeat (the solāh) but he has to do the Sujud al-Sahwi for forgetting it.

[Al-Umm (1/228)]

The First Tashahhud and Salawāt according to Imām al-Shāfi’ie (rahimahullah) is as follows: “At-Tahiyyyatul mubaraka tus-salawātut-tayyibātu lillah. As-salāmu ‘alayka ayyuhan-Nabiyyu wa rahmatullāhi wa barakātuh. As-Salāmu ‘alayna wa ‘alā ‘ibadillāhis-sāliheen. Ash-hadu an lā ilāha illallāh wa ash-hadu anna Muhammadar Rasūlullāh [in one narration: ‘abduhu wa rasūluh]; Allāhumma Salli ‘ala Muhammadiñ wa ‘ala āli Muhammad.”

Although it is suffice to recite the short version of Salawāt  in that First Tashahhud but it would be no harm of reciting the full narration of Salawat Ibrāhīmiyah due to its reward.

9.2 - The Virtues of Salawāt

The Salawāt reflects the honour, love, faith, attachment to our Prophet (Sallallāhu 'alayhi wasallam) which signifies to be the deep faith in Allāh. None is considered a true believer until one loves him more than one parents and all others. The Salawāt indicates the honour, love, belief, attachment to him as our Prophet (Sallallāhu 'alayhi wasallam) which signifies to be the deep faith in Allāh.  

Anas Ibn Mālik (radiyallāhu'anhu) narrated the Prophet (Sallallāhu 'alayhi wa sallam) said: “No one of you truly believes until I am dearer to him than his father, his son, his own self and all the people.” [Narrated by Al-Bukhāri, 15; Muslim, 44].

The Prophet (Sallallāhu 'alayhi wasallam) also said: “Whenever someone seeks Allāh’s blessings for me, Allāh returns the soul to my body until I reply to his salutation." [Reported by Abu Dawud]

Imām Ahmad related that Abu Talhah Al-Ansārī (radiyallāhu’anhu) said: The Messenger of Allāh (Sallallāhu’alayhi wasallam) arose one morning in a very pleasant mood with signs of good tidings apparent on his face. They said, “O Messenger of Allāh, we see that you look happy.” Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “The angel came to me and told me, ‘O Muhammad, would it not please you if your Lord, may He be glorified, said: ‘No member of your Ummah sends Solāh (Salawāt) upon you but I send Solāh upon him tenfold, and no member of your Ummah sends greetings of Salām upon you but I send greetings of Salām upon him tenfold’.’” I said, “Of course.’” [This was also recorded by An-Nasā'ie Ibn Abi Shaybah, ‘Abd bin Hamīd and At-Tirmidzi; Cited with slightly different wording in Imām Abu Sulayman al-Jazuli's Dala'il Al-Khayrat (The Index of Good Things)]

‘Abdullāh bin Mas’ud (radiyallāhu’anhu) narrated that the Messenger of Allāh (Sallallāhu’alayhi wasallam) said: "Those who are most deserving of my intercession on the Day of Judgment are those who used to increasingly seek Allāh’s Blessing (salawāt) for me.” [This is recorded by Ahmad, Al-Bukhari, At-Tirmidzi and Ibn Hibbān said hasan]

Anas Ibn Mālik (radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu’alayhi wasallam) said: “There are three under the shade of Allāh on a day when there is no shade except His; the one who relieved a distress from someone from my nation; the one who invigorate my Sunnah and the one who invoked blessings on me (Salawāt) the most”. [This is recorded in the Mustadrak and the Musnad of al-Firdaus; Al-Hāfiz As-Suyūtī also recorded it in his Burūj Al-Hilāl.]

And the Prophet (Sallallāhu ‘alayhi wa sallam) likened those who do not salawāt upon him when his name is mentioned as a miser: "The miser  (wretched; niggardly, mistaken) is the one who hears my name mentioned and does not seek blessings for me.” [Reported by At-Tirmidzi]

10. Du’a after the Tashahhud and Before the Salām:

As indicated in sahih ahadith it is a Sunnah to recite du'ās after reciting the Final Tashahhud and Salawat Ibrahimmiyah.

10.1 - The Opening Du’a

Abu Hurayrah (radiyallāhu’anhu) said: the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “When any one of you recites the Tashahhud [according to one report: when any one of you finishes the final Tashahhud], let him seek refuge with Allāh from four things, let him say:  ‘Allāhumma inni a ‘udzu bika min ‘adzabi Jahannam, wa min ‘adzabil-qabri, wa min fitnat il-mahya wal-mamāt, wa min sharri fitnat il-masihhid-dajjāl. A narration from ‘Aishah (radiyallāhu’anha) adds: Allāhumma inni a ‘udzu bika min [al-kasali wal harami] wal-ma’ tham wal-maghram  (O Allāh! Truly I seek refuge with You from [laziness, senility,] sin and burden)”. Someone said to him (Sallallāhu ‘alayhi wasallam): “How often you seek refuge from heavy debt!” He (Sallallāhu ‘alayhi wa sallam) said: “When a man gets into debt, he speak and tells lies, and he makes a promise and breaks it.” ].” [Recorded by Al-Bukhari, 833 and Muslim]

10.2 - The Following Du’ā

After reciting the supplication seeking refuge, one may recite any du’as as you wishes, and may ask Allāh for anything he wishes of the good things of this world and the next.

Abu Hurayrah (radiyallāhu’anhu) said: the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “When any one of you recites the Tashahhud, let him seek refuge with Allāh from four things – from the punishment of Hell, the punishment of the grave, the trials of life and death, and the evils of the Dajjāl, then let him pray for himself for whatever he wants.” [Narrated by al-Nasa'ie, 1293]

10.2.1 - "Allāhumma inni a ‘uzubikamin syarrima  ‘amiltu, waminsyarri lam ‘amal [ba’du]" O Allāh! Truly I seek refuge with You from the evil of what I have done, and from the evil of what I have not done [i.e. from the evil of the bad actions I have done, and from the evil of not doing good actions [yet].

[Nasā’ie with a sahih sanad and Ibn Abi `Asim in his as-Sunnah (no. 370)]

10.2.2 - “Allāhumma hasibni hissāban Yasīyra” (O Allāh! Call me to account with an easy reckoning.)

[Ahmad and Hakim who declared it sahih and Dhahabi agreed.]

10.2.3 - “Allāhumma bi ‘ilmikal ngaib, waqud ratika ‘aliyal khalqi, ahyini ma ‘alim tal hayata kai rannli, wa ta waffana izaka natil wafatu khayranli. Allāhumma wa asaluka fialazngaibi wasshahadah, wa asaluka kalimatalhaq [hukmi], wal ‘adlafingada biwarradha, wa as alukal qasda fiyal faqri wal ghina, wa asa aluka na ie’ man layabidu, wa as aluka qur ata ‘ie nin [latanfazu, wa] latanng-qatie’, wa as alukarradū’, wa asaluka bardal ‘aiesyiba’ dalmaūt, wa asalukal azzatanna zhiri ila waj hika, wa [asaluka] syawqailaliqaika, fingairidorrain madhirrah, wa la fitnatin mudhillah. Allāhumma zaiyanna bizi natiliman, waj 'alna hudan muhtadeen” (O Allāh! [I ask you], by Your knowledge of the Unseen, and Your control over the creation: give me life as long as You know that life is best for me, and take me when death is best for me.O Allāh! I also ask of You fear of You, in secret and in open; I ask of You the word of Truth (in one narration: Wisdom) and justice in anger and in pleasure; I ask of You moderation in poverty and affluence; I ask of You joy which does not fade; I ask of You pleasure [which does not pass away, nor that] which ceases; I ask of You contentment with Your decree; I ask of You coolness of life after death; I ask of You the delight of looking towards Your Face; and [I ask of You] eagerness towards meeting You, not in harmful adversity, nor in misleading afflictions.O Allāh! Adorn us with the decoration of Imān, and make us those who guide and are guided). [Nasā’ie and al-Hakim who declared it sahih and Dhahabi agreed.]

10.2.4 - It was narrated by ‘Abdullah bin ‘Amr (radiyallāhu’anhu):  Abu Bakar Al-Siddiq (radiyallāhu’anhu) said to the Messenger of Allāh (Sallallāhu 'alayhi wasallam), “Teach me a du’a that I can recite during my solāh.” He (Sallallāhu ‘alayhi wasallam) said: “Say: ‘Allāhumma inni zalamtu nafsi zulman kathiran. Wa la yaghfirudz-dzunuba illa anta, Faghfir li maghfiratan min 'indika warhamni, Innaka anta al-Ghafur-ur-Raheem’ (O Allāh, indeed I have wronged myself greatly, and there is none who forgives sins besides You. So grant me forgiveness from You and have mercy on me, for you are the All-Forgiving, Most Merciful).’” [Recorded by Al-Bukhari, 790]

10.2.5 - It was narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said to a man: “What do you say when you pray?” He said: “I recite the Tashahhud, then I say:  “Allāhumma inni as aluka al-jannah wa a ‘udzu bika minan-nār” (O Allāh, I ask You for Paradise and seek refuge in You from the Fire) I cannot murmur like you and like Mu`adz.” The Prophet (Sallallāhu ‘alayhi wa sallam) said: “It is about them that we were murmuring.” [Narrated by Abu Dawud, 792: sahih]

10.2.6 - In a hadīth from Anas Ibn Malik (radiyallahu`anhu) who said: Rasūlullāh (Sallallāhu ‘alayhi wasallam) heard a companion saying in his [Final] Tashahhud:  “Allāhuma inni asaluka bi anna lakal-hamd, Lāillā hailla anta [wahdaka la syarikalak], [Ya Al-Mannan], [Ya] badi ‘assamawatiwal ard, Ya Dzal Jalali wal Ikram, Ya Haiyu Ya Qaiyum [Inni asaluka] [al-Jannata wa au’ dzubika minan Nar] (O Allāh! Indeed, I ask of You, by the fact that to You belongs all Praise; there is no (true) god except You, [You alone, You have no partners;] O the Bestower of Favours; [O] Originator of the Heavens and the Earth; O One that is Full of Majesty and Honour; O Living One, O Eternal One; [indeed I ask of You] [the Garden, and I seek refuge with You from the Fire])”

So, Rasūlullāh (Sallallāhu ‘alayhi wasallam) said to his Companions, "Do you know with what he has supplicated?" They said, "Allāh and His Messenger know best." He said, "By Him in Whose Hand is my soul, he has supplicated Allāh with His Mighty (in one narration: Mightiest) name [this is tawassul (a seeking of approach) to Allāh through His most beautiful names and attributes], with which if He is supplicated, He answers, and with which if He is asked, He gives." [Abu Dawud, Nasā’ie, Ahmad, Bukhāri in al-Adab al-Mufrad, Tabarāni; Ibn Mandah in Tawhid (44/2, 67/1, 70/1-2): sahih isnāds.]

10.3 - The Concluding Du’ā.

10.3.1- Then conclude the du'a’ before the taslīm as a hadith reported by ‘Ali Ibn Abi Tālib (radiyallāhu’anhu): When the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) was in Solāt, he used to supplicate towards the end of prayer after Tashahhud and before the concluding salutations:  “Allāhumma ighfir li ma qaddamtu, wa ma akhkhartu, wa ma asrartu, wa ma `alantu, wa ma asraftu, wa ma anta a’lamu bihi minni. Antal-Muqaddimu wa antal-Muakhkhiru lā ilāha illa anta” (O Allāh! Forgive me what I have done in the past, and what I will do in the future, and what I have concealed, and what I have done openly, and what I have exceeded in, whatever You know about me more than I. You alone send favours to whomever you will; and you alone defer it to whomever as you will, there is no god except You).” [Muslim; Abu ‘Awanah].

10.3.2 -Then you may add the du'a as Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu'anha), said that the Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate:  “Allahumma musarrifal-qulubi, Sarrif qulubana ‘ala Ta’atika (O Allāh! Controller of the hearts! Directs our hearts to Your obedience).”[Recorded by Muslim]   Rasulullah (Sallallāhu ‘alayhi wa sallam) then recited:  Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Ali-’Imran, 3:8)  [This is recorded by Muslim and At-Tirmidzi]

10.3.3 -Then say:  “Lā- hawla-wa-lā-Quw-wata illā-billāh (There is no change of a condition or power except by Allāh, The Most High, and the Most Magnificent)

Abu Musa (radiyallāhu‘anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said to me, "Shall I not guide you to a treasure from the treasures of Jannah?''I said: "Yes, O Messenger of Allāh!''Thereupon he (Sallallāhu ‘alayhi wa sallam) said, (Recite) ‘Lā hawla wa lā quwwata illa billāh’ (There is no change of any condition or power except by Allāh).).''[This is recorded by Al-Bukhari and Muslim].

10.3.3-Subhāna Rabbika Rabbil ‘izzati ‘amma Yasifūn. Wasalamun ‘alal mursaleen, Walhamdulilāhi Rabbil ‘ālameen (The Blessed Lord, The Lord that has all the attributes of excellent, And Peace on all the apostles, all the praise is to Allāh, the Lord of the entire universe). [Al-Saffāt, 37:180-182]

The du'a should not be longer than the Tashahhud and the Salawat.

11 – Finally the Taslim (Salutation) to conclude the Solāh:

11.1 - “As-Salāmu ‘alaykum wa Rahmatullāh (Peace and Allāh's Mercy be on you)” Turning the face to the right and supplicate with: “Allāhumma inni as aluka al-Jannah (O Allāh, I ask You for Paradise)” This ended the Solat.

11.2- And Turn to the left and Say: “As-Salāmu ‘alaykum wa Rahmatullāh (Peace and Allāh's Mercy be on you)”and supplicate with: “Wa a ‘udzu bika minan-nār” (and seek refuge in You from the Fire). This salam is only a sunat.

1. After the second Salām while wiping the face recite: “Bismillāhillazi lā ilā haillahuwar Rahmānir raheem. Allāhummazhib ‘anniyalhumma walhazan (In the name of Allah, the Most Magnificent that there is no true god except Allāh, the Most Gracious, the Most Merciful. O Allah, I seek Your refuge from wariness and miserliness)” [Nayl al-Awtur, al-Shawkani, p.100]

1.2. Gratitude and Glorify Allāh: “Waqulilhamdu lillāhillatdzi lam yattakhith waladan walam yakun lahu shareekun feelmulki walam yakun lahu waliyyun minazzulli wakabbirhu takbeera (And say: "All the praises and thanks be to Allah, Who has not begotten a son (nor an offspring), and Who has no partner in (His) Dominion, nor He is low to have a Wali (helper, protector or supporter). And magnify Him with all the magnificence, [Allahu-Akbar (Allah is the Most Great)].")” [Al-Isrā’, 17:111; Tirmidzi]

Commentary: Gratitude and Glorify Allāh that enable us to perform Solah

And say the Du’a as follows:

Al-Mughirah bin Shu’bah (radiyallāhu’anhu) reported: Rasūlullāh (Sallallāhu ‘alayhi wasallam) used to say at the conclusion of solāh: “Allāhumma lā Mani’ Lima a’tayta, wa lā mu’ti lima mana’t, wa la yanfa ‘ū dzāl-jaddi miñkal-jadd” (There is no true god except Allāh. He is one and He has no partner with Him, His is the sovereignty and His is the praise, and He is Omnipotent. O Allāh! None can deny that which You bestow and none can bestow that which You hold back; and the greatness of the great will be of no avail to them against You).'  [Al-Bukhari and Muslim]

Commentary: “Al-Jaddu’’ means ‘good fortune and richness’. That is, good fortune and prosperity will not be of any avail before Allāh. What will really benefit a person before Him are Faith and virtuous deeds. The prayer quoted in this Hadith makes a special mention of His Oneness. [Riyadh us-Saliheen]

18 - Words of Remembrance and Do’a after the Taslim

It is Sunnah for the person to use a number of words of remembrance and supplications which have been related from the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam). The many reports include the following:

18.1 - Istighfar ( Beseech Forgiveness )

1. Saying: “Astaghfirullāh (I beseech Forgiveness O Allāh!)” or ‘Astaghfir ullāh al 'azeem, alladzi lā ilāha illā huwal-Hayyul-Qayyum, wa atūbu ilaīh (I seek the forgiveness of Allāh the Most Supreme, and there is no true god except Allāh, He, The Ever Living One The Self-Existing One, and I turn to Him in repentance)’:  three times

1.1. Thawban Ibn Bajdad (radiyallāhu’anhu) reported: Whenever Rasūlullāh (Sallallāhu ‘alayhi wa sallam) completed his Solāh, he would seek Allāh’s forgiveness [i.e. ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’] three times  and then he would say:“Allāhumma antas-Salām wa minkas-Salām [wa ilay kaya ‘ūdus-Salām, Fahaiyina-Rabbana-bis-Salām Wa ad-khilnal-Jannata Dārus-Salām] tabārakta [Rabbana wa ta’a layta,] Ya Dzal-Jalali wal-Ikram” (O Allāh, You are the One Who is free from all defects and deficiencies,[ from Thou come well-being, to Thou shalt return the well-being; Thus bless  us with peace andJannah, the Abode of Peace,] shower us  your  blessing O Allāh,[ Our Lord, the Most High]; O Allāh, our Lord Possessor of majesty and honour.)” [This is related by “the group: Muslim, Abu Dawud, At-Tirmidzi, An-Nasā’ie, Ibn Mājah except for Al-Bukhāri] Muslim has the addition, “Waleed said, ‘I asked Al-Awza’ie, ‘How did he seek Allāh’s forgiveness?’ He said, ‘By saying, ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, and ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’ [Related by Muslim]

1.2.In a narration Hilal bin Yāsir bin Zaid (radiyallāhu’anhu), the freed slave of the Prophet reported that his grandfather told him that Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “He who says:  ‘Astaghfir ullāh al 'azeem, alladzi lā ilāha illā huwal-Hayyul-Qayyum, wa atūbu ilaīh (I seek the forgiveness of Allāh the Most Supreme, and there is no true god except Allāh, He, The Ever Living One The Self-Existing One, and I turn to Him in repentance)’, three times;  His sins will be forgiven even if he should have run away from the battlefield (while he was engaged in fighting for the Cause of Allāh)’.” [Abu Dawud: Hasan, At-Tirmidzi: Hasan Gharib and Al-Hakim].

1.3.Imam An-Nawawi (rahimahullah) records in his Al-Adzkar from Anas bin Mālik (radiyallāhu’anhu) that the Prophet (Sallallāhu ‘alayhi wasallam) said: “Whoever says, on Friday morning before the Solāh Fajar, “Astaghfir ullāh al ‘azeem, alladzi lā ilāha illā, huwal-Hayyul-Qayyum, wa atūbu ilaīh” (I seek the forgiveness of Allāh  The Most Supreme, with whose name there is no true god except Allāh, He, The Ever Living One The Self-Existing One, and I turn to Him in repentance) three times, Allāh forgives his sins even if they were as abundant as the foam on the sea.”

1.4. ‘Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Messenger's saying a hundred times during one single sitting:  ‘Rabb ighfir li wa tubb 'alayya innaka antat-tawwābul-raheem’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of Repentance, Most Merciful). According to another report: ‘Rabb ighfir li wa tubb `alayya Innaka antat-tawābul-ghafūr” (O Allāh, forgive me and accept my repentance, for You are the Acceptor of Repentance, Oft-Forgiving).  [Abu Dawud and At-Tirmidzi].

Commentary: This Hadith tells us about the etiquette of praying to Allāh. We should use the Names of Allāh befitting our prayers, i.e., the Names of Allāh signifying those Attributes of Allāh which have a special concern with the subject of our particular prayer, i.e., while seeking forgiveness, His Names concerning His Attributes of forgiveness and kindness should be used. On the other hand, while praying for worldly matters, we should mention His Qualities of charity and bestowing gifts etc.

Shaddad bin Aus (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, "The best supplication for seeking forgiveness (Sayyid-ul-Istighfar) is to say: ‘Allāhumma Anta Rabbi, La ilaha illa Anta, Khalaqtani wa ana `abduka, wa ana `ala `ahdika wa wa’dika mastata’tu, A`udzu bika min sharri ma sana’tu, Abu `u laka bini’matika `alayya, wa abu `u bidzanbi faghfir li, Fa innahu la yaghfirudz-dzunuba illa Anta. (O Allāh! You are my Rabb. There is no true god except You. You have created me, and I am Your slave, and I hold to Your Covenant as far as I can. I seek refuge in You from the evil of what I have done. I acknowledge the favours that You have bestowed upon me, and I confess my sins. Pardon me, for none but You have the power to pardon).' He who supplicates in these terms during the day with firm belief in it and dies on the same day (before the evening), he will be one of the dwellers of Jannah; and if anyone supplicates in these terms during the night with firm belief in it and dies before the morning, he will be one of the dwellers of Jannah."[Al-Bukhari]

18.2 - Seeking Allah’s Protection from the Hell-fire

2. Recite: “Allāhumma ajirni minannar (O Allāh, I seek your protection from the Hell-fire)” seven times after Solat Fajar. And: “Allāhumma inni as ‘aluka al-jannah, Allāhumma ajirni minannar (O Allāh! I ask Paradise of You. O Allāh ! I seek Your protection from the Hell-fire)” seven times Solāh Maghrib.

2.1. Muslim Ibn Al-Harith reported that his father said, “The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said to me, ‘When you performed Solah Fajar, before you talk to anyone say, ‘Allāhumma ajirni minannar (O Allāh, I seek your protection from the Hell-fire)” seven times. If you should die on that day, Allāh will record for you protection from the Hell-fire. When you performed the Solāh Maghrib, say before you speak to anyone, “Allāhumma inni as ‘aluka al-jannah, Allāhumma ajirni minannar (O Allāh, I ask Paradise of You. O Allāh, I seek Your protection from the Hell-fire)” seven times. If you die during that night, Allāh will record for you protection from the Hell-fire.” [Related by Ahmad and Abu Dawud]

18.3 - Seeking for Allah’s blessing, Peace, Jannah, the Abode of Peace

3. Recite: “Allāhumma antas-Salām wa minkas-Salām [Baihaqi adds: wa ilay kaya ‘ūdus-Salām, Fahaiyina-Rabbana-bis-Salām Wa ad-khilnal-Jannata Dārus-Salām] Tabārakta [Baihaqi adds: Rabbana wa ta’a layta,] Ya Dzal-Jalali wal-Ikram” (O Allāh ! You are the One Who is free from all defects and deficiencies,[ from Thou come well-being, to Thou shalt return the well-being; Thus bless  us with peace and Jannah, the Abode of Peace,] shower us  your  blessing O Allāh,[ Our Lord, the Most High]; O Allāh, our Lord Possessor of majesty and honour.)”

3.1. Thawban Ibn Bajdad (radiyallāhu’anhu) reported: Whenever Rasūlullāh (Sallallāhu ‘alayhi wasallam) completed his Solāh, he would seek Allāh’s forgiveness three times  and then he would say:“Allāhumma antas-Salām wa minkas-Salām [Baihaqi adds: wa ilay kaya ‘ūdus-Salām, Fahaiyina-Rabbana-bis-Salām Wa ad-khilnal-Jannata Dārus-Salām] Tabārakta [Baihaqi adds: Rabbana wa ta’a layta,] Ya Dzal-Jalali wal-Ikram” (O Allāh ! You are the One Who is free from all defects and deficiencies,[ from Thou come well-being, to Thou shalt return the well-being; Thus bless  us with peace and Jannah, the Abode of Peace,] shower us  your  blessing O Allāh,[ Our Lord, the Most High]; O Allāh, our Lord Possessor of majesty and honour.)” [This is related by “the group: Muslim, Abu Dawud, At-Tirmidzi, An-Nasā’ie, Ibn Mājah except for Al-Bukhāri].  Muslim has the addition, “Waleed said, ‘I asked Al-Awza’ie, ‘How did he seek Allāh’s forgiveness?’ He said, ‘By saying, ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, and ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’ [Related by Muslim]

18.4 - Tahlillah

4. Recite: “Lā ilāha illallāhu, wahdahu lā sharika lah, Lahul-mulku wa lahul-hamdu, Yuhyi wa yumīt Wa Huwa 'ala kulli shay iñ Qadīr.  Wa lā hawla wala qawwata illah.(There is no true god except Allāh. He is One and He has no partner with Him, His is the sovereignty and His is the praise, He gives life and gives death, and in his hand is all the good, and He has power over all things. And there is no change of any condition nor power except by will of Allāh)”

Commentary: Recite it Ten times after the Fajar and Maghrib Solāh, before turning away and lifting one’s leg.

3.1. ‘Abdul Rahman Ibn Ghanim reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “Whoever says, “Lā ilāha illallāhu, wahdahu lā sharika lah, lahul-mulku wa lahul-hamdu, yuhyi wa yumīt Wa Huwa 'ala kulli shay iñ Qadīr. (There is no true god except Allāh. He is One and He has no partner with Him, His is the sovereignty and His is the praise, He gives life and gives death, and in his hand is all the good, and He has power over all things)  It is to be said Ten times after the Fajar and Maghrib Solāh, before turning away and lifting his leg, will have written for him for each repetition ten good deeds, and will have erased for him ten evil deeds. He will also be raised ten degrees, will be protected from every plot, and he will be protected from the outcast Satan. No sin will lead to his destruction except idolatry, and he will be the person with the best deeds, surpassed only by the one who does more and says more than what he has said.” In narration Ahmad and At-Tirmidzi, but without “In His hand is all the good.” [Related by Al-Bukhari and Muslim]

3.2. In the narration of Al-Mughirah Ibn Shu'bah (radiyallāhu’anhu) who reported: Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would say at the end of every obligatory Solāh: “Lā ilāha illallāhu, wahdahu lā sharika lah, lahul-mulku wa lahul-hamdu, Yuhyi wa yumīt Wa Huwa 'ala kulli shay iñ Qadīr. Lā hawla wala qawwata illah. (There is no true god except Allāh. He is One and He has no partner with Him, His is the sovereignty and His is the praise, He gives life and gives death, and in his hand is all the good, and He has power over all things. And there is no change of any condition nor power except by will of Allāh.” [Related by Ahmad, Al-Bukhari and Muslim]

18.4 – Reaffirming the Tawhid

4. Then Recite: “Lā ilāha illallāhu wahdahu la sharīka lah, lahul-mulku, wa lahul-hamdu, wa Huwa ‘ala kulli shay iñ Qadeer. Lā hawla wa la quwwata illā billāh. Lā ilāha illallāhu, wa la na’budu illa iyyāh, Lahun-ni’matu, wa lahul-fadlu, wa lahuth-thana ‘ul-hasan. Lā ilāha ilallāhu, mukhlisina, lahud-dīn, Wa lau karihal-kāfirūn (There is no true god except Allāh; He is One. To Him belongs the dominion and to Him is all praise, and He is Powerful over all things. There is no power and might except with (the help of) Allāh. There is no God but Allāh and we worship none except Him, to Him belongs the bounty and to Him belongs the grace, and to Him belongs all excellent praise; there is no deity but Allāh. We reserve our devotion exclusively for Him though the disbelievers may detest it).”'

2.2 It was reported that ‘Abdullāh Ibn Zubair (radiyallāhu’anhu) after Taslim at the conclusion of every Solāh used to recite: "Lā ilāha illallāhu wahdahu la sharīka lah, lahul-mulku, wa lahul-hamdu, wa Huwa ‘ala kulli shay iñ Qadeer. Lā hawla wa la quwwata illā billāh. Lā ilāha illallāhu, wa la na’budu illa iyyāh, Lahun-ni’matu, wa lahul-fadlu, wa lahuth-thana ‘ul-hasan. Lā ilāha ilallāhu, mukhlisina, lahud-dīn, Wa lau karihal-kāfirūn (There is no true god except Allāh; He is One. To Him belongs the dominion and to Him is all praise, and He is Powerful over all things. There is no power and might except with (the help of) Allāh. There is no God but Allāh and we worship none except Him, to Him belongs the bounty and to Him belongs the grace, and to Him belongs all excellent praise; there is no deity but Allāh. We reserve our devotion exclusively for Him though the disbelievers may detest it).'' Ibn Az-Zubair (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wasallam) used to celebrate Allāh's Greatness in those terms after every Solāh. [Related by Ahmad, al-Bukhari and Muslim]

18.5 – Reaffirming the Tawhid and Allah’s Greatness

5. Then recite : “Allāhumma la mani’ ‘alima a’tayta, wa la mu’ tiya lima mana’ta, wa la yañfa ‘dzal-jaddi minkal-jadd. ( O Allāh! None can deny that which You bestow and none can bestow that which You hold back; and the greatness of the great will be of no avail to them against You).”

5.1. Al-Mughirah bin Shu’bah (radiyallāhu’anhu) reported: Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) at the conclusion of solāh used to say [Tahlilah]: "Lāilāha illallāhu wahdahu lā syarīka lah, lahul-mulku, wa lahul-hamdu, wa Huwa ‘ala kulli shay ‘iñ Qadeer. Allāhumma la mani’ ‘alima a’tayta, wa la mu’ tiya lima mana’ta, wa la yañfa ‘dzal-jaddi minkal-jadd. (There is no true god except Allāh. He is One and He has no partner with Him, His is the sovereignty and His is the praise, and He is Omnipotent. O Allāh! None can deny that which You bestow and none can bestow that which You hold back; and the greatness of the great will be of no avail to them against You).'' [Recorded by Al-Bukhari and Muslim]

Commentary: “Al-Jaddu’’ means good luck and richness. That is, good fortune and prosperity will not be of any avail before Allāh. What will really benefit a person before Him are Faith and virtuous deeds. The suplication quoted in this Hadith makes a special mention of His Oneness. We may alternate with this Tahlillah sometime.

18.6 - Seeking Knowledge, Sufficient Provisions, and Acceptable Deeds after Solāh Fajar

6. After Solāh Fajar invoke: “Allāhumma inni as aluka ‘ilman nafi‘a warizqan wasi‘a, wa ‘amalanmutaqabbala (O Allāh, I ask of You beneficial knowledge, sufficient provisions, and acceptable deeds).” 

6.1. Umm Salamah (radiyallāhu’anha) said: Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would say after the taslīm of Solāh Fajar: “Allāhumma inni as aluka ‘ilman nafi‘a warizqan wasi‘a, wa ‘amalanmutaqabbala (O Allāh, I ask of You beneficial knowledge, sufficient provisions, and acceptable deeds).” [Recorded by Ahmad, Ibn Shaibah and Ibn Mājah]

 18.7 –Invoke Allah To Always Make You Gratitude And Glorifying Him

7. Supplicating after every solāh saying: ‘Allāhumma a ‘inni ‘alā dzikrika, wa syukrika, wa husni ‘ibādatik. (O Allāh! Assist me in mentioning You, expressing gratitude to You, and worshiping You in the finest manner).

7.1. Mu’adz bin Jabal (radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) once held him by the hand and said: “O Mu’adz! I swear by Allāh that I love you. I advise you not to miss supplicating after every solāh saying: ‘Allāhumma a ‘inni ‘alā dzikrika, wa syukrika, wa husni ‘ibādatik. (O Allāh! Assist me in mentioning You, expressing gratitude to You, and worshiping You in the finest manner).” This is related by Ahmad, Abu Dawud, an-Nasa’ie, Ibn Khuzaimah, Ibn Hibban and al-Hakim, who said it is sahih according to al-Bukhari`s and Muslim’s criterion.

7.2. Abu Hurayrah (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “Do you strive your utmost in making a supplication? Then say, ‘Allāhumma a ‘inna ‘alā dzikrika, wa syukkrika, wa husni ‘ibādateek (O Allāh, aid us in making Your remembrance, in giving You thanks and in perfecting Your worship).’] [Ahmad: good sanads]

18.8 –Glorifying Allah Almighty after every Solat

8. Saying:  “Subhānallāh (Glory is to Allāh)” thirty-three times, “Alhamdulillah ( All the Praise is due to Allah)” thirty-three times and “Allahu Akbar (Allah the Greatest)” thirty-three times and then says: ‘ Lā ilāha illallāhu, wahdahu lā sharika lah, lahul-mulku wa lahul-hamdu, wa] Huwa ‘ala kulli shay iñ Qadeer  (There is no god except Allāh, the One. There is no partner with Him. His is the dominion and His is the praise, and He has power over all thing).

8.1. Abu Hurayrah (radiyallāhu’anhu) related that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “Whoever Glorifies Allāh (Subhānallāh) after every Solāh thirty-three times, and Praises Allāh (Alhamdulillah) thirty-three times and extols Allāh’s Greatness (Allahu Akbar) thirty-three times and then says, ‘ Lā ilāha illallāhu, wahdahu lā sharika lah, lahul-mulku wa lahul-hamdu, wa] Huwa `ala kulli shai iñ Qadeer  There is no god except Allāh, the One. There is no partner with Him. His is the dominion and His is the praise, and He has power over all things,’ is forgiven, even if his sins are as abundant as the foam of the sea.” (Related by Ahmad, Al-Bukhari, Muslim and Abu Dawud.)

8.2. Ka’ab Ibn ‘Ujrah (radiyallāhu’anhu) related that the Allāh’s Messenger (Sallallāhu ‘alayhi wa allam) said, “There are certain statements which, if one were to utter or observe them at the end of every obligatory Solāh, one would not be dismayed. (They are) glorifying Allāh ( Subhānallāh) thirty-three times, praising Allāh ( Al-Hamdulillāh) thirty-three times and extolling His greatness ( Allāhu Akbar) thirty-four times.” (Related by Muslim)

8.3. Sumayy reported from Abu Saleh on the authority of Abu Hurairah (radiyallāhu’anhu) that the poor emigrants went to the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) and said, “The wealthy have gotten the high ranks and everlasting bounties.” The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “Why is that?” They said, “They solah as we also solah and they fast as we also fast. (But) they give in charity and we do not give in charity. They free the slaves and we do not free the slaves.” The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) told them, “Shall I teach you something by which you may overtake those who surpass you, by which you will surpass those who will come after you, and none will then be better than you except if he does what you do?” They said, “Certainly, O Messenger of Allāh.” Rasulullah (Sallallāhu ‘alayhi wa sallam) told them, “Glorify Allāh: (Subhānallāh) thirty-three times, praise Him (Al-Hamdulillāh) thirty three times, and extol His greatness (Allāhu Akbar) thirty-four times.” So, I returned to Abu Saleh and told him what they had said. He took my hand and said, “Allāhu Akbar! Subhānallāh, Al-hamdulillāh, Allāhu Akbar, Subhānallāh, Al-hamdulillāh, Allāhu Akbar… until all of them reached thirty-three.” (Related by Al-Bukhari and Muslim)

8.4. Abu Hurairah (radiyallāhu’anhu) said: The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would say each of the following twenty-five times: Subhān Allāh, al-hamdu lillah, Allāhu Akbar and Lā ilāha illallāhu, wahdahu lā sharika lah, lahul-mulku wa lahul-hamdu, wa Huwa ‘ala kulli shai iñ Qadīr (There is no god except Allāh, the One. He has no partner. His is the dominion, His is the praise, and He has power over all things.) (Related by Al-Bukhari and Muslim)

    8.5 ‘Abdullah Ibn ‘Umar (radiyallāhu’anhum) narrated: A man saw in a dream that it was said to him: "What does your Prophet (Sallallāhu ‘alayhi wasallam) command you to do?" He said: "He commanded us following the Solāh to say Tasbih thirty-three times, and to say the Tahmid thirty-three times, and to say the Takbir thirty-four times, and that makes one-hundred." He was told: “Say the Tasbih twenty-five times and say the Tahmid twenty-five times and say the Takbir twenty-five times and say the Tahlil twenty-five times, and that will make one hundred.” The following morning he told the Prophet (Sallallāhu ‘alayhi wasallam) about it and the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: “Do what the Ansari said.”   [An-Nasa'ie, Eng Tran: Vol. 2, Book 13, Hadith 1351(Hasan)]

     Commentary:The hadith indicates say Tasbih thirty-three times, and to say the Tahmid thirty-three times, and to say the Takbir thirty-four times it also tells another mode of Dzikir saying: “Subhānallāh; Alhamdulillāh, Lāilaha llāh, Allāhu Akbar” is to be said twenty-five times each.  As Imām At-Tirmidzi in his takhrij said that following saying the four words: “Subhānallāh, Al-Hamdulillāh, Allāhu Akbar”, is to add the ‘Tamjid’: ‘‘Lā hawla wa lā quwwata illa billāh [il ‘ally yil ‘adzeem] (There is neither change of any condition nor power except by the will of Allāh [the the Greatest, the Most Magnificent])’. [Recorded by At-Tirmidzi (3462)] 

     

      8.6. It is related from ‘Ali Ibn Abi Talib (radiyallāhu’anhu) that he and Fatimah (radiyallāhu’anha) were seeking a servant to make their work easier. The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) refused and said to her, “Shall I tell you of something better than what you have asked for?” They said, “Certainly.” Rasulullah (Sallallāhu ‘alayhi wa sallam) said, “These are words that were taught to me by Gabriel, peace be upon him. Glorify Allāh (Subhān Allāh) at the end of every Solāh ten times, praise Him (Al-hamdu lillah) ten times and extol His greatness (Allāhu Akbar) ten times. When you go to bed, glorify Allāh (Subhān Allāh) thirty-three times, praise Him (Al-hamdu lillah) thirty-three times and extol His greatness (Allāhu Akbar) thirty-four times.” ‘Ali (radiyallāhu’anhu) said, “By Allāh, I never neglected to do what the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) taught us.” (Related by Al-Bukhari and Muslim)

    8.7. Abu Hurayrah (radiyallāhu‘anhu) reported: Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, “He who utters a hundred times in a day [another narration: morning and in the evening] these words: ‘Lā ilāha illallāhu wahdahu la sharika lah, lahul-mulku wa lahul-hamd, wa Huwa ‘ala kulli shay iñ Qadeer’ (There is no true god except Allāh. He is One and He has no partner with Him; His is the sovereignty and His is the praise, and He is Omnipotent.); He will have a reward equivalent to that for emancipating ten slaves, a hundred good deeds will be recorded to his credit, hundred of his sins will be blotted out from his scroll, and he will be safeguarded against the devil on that day till the evening; and no one will exceed him in doing more excellent good deeds except someone who has recited these words more often than him.  And he who utters: ‘Subhānallāhi Wa bihamdihi, Subhānallāhi ‘Azeem (Glory is to Allāh and to Him is the praise, Glory is to Allāh, the Greatest devoid of imperfection)’ one hundred times a day, his sins will be obliterated even if they are equal to the extent of the foam of the ocean.''[Related by Al-Bukhāri and Muslim].

     8.8. Juwairiyah bint Al-Harith (radiyallāhu’anha) reported, the Mother of the Believers: Rasūlullāh (Sallallāhu ‘alayhi wasallam) came out from my apartment in the morning as I was busy in performing Solah Fajar. He came back in the forenoon and found me sitting there. Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, "Are you still in the same position as I left you.'' I replied in the affirmative. Thereupon Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, "I recited four words three times after I had left you. If these are to be weighed against all you have recited since morning, these will be heavier. These are: Subhānallāhi wa bihamdihi, `adada khalqihi, wa rida nafsihi, wa zinata `arshihi, wa midada kalimātih. [Allāh is free from imperfection and I begin with His praise, as many times as the number of His creatures, in accordance with His Good Pleasure, equal to the weight of His Throne and equal to the ink that may be used in recording the words (for His Praise)].''[This is recorded by Muslim].

18.9 – Reciting The Ayatul Kursi

Allāhu la ilaha illahuwalhayyulqayyūm. La ta’ khuthuhusinatuñ wala nawm.  Lahu ma fees-samawatiwama feel-ardhi, Man thallatheeyashfa‘u ‘indahu illa bi-ithnih. Ya’lamu mabayna aydeehim wama khalfahum wala yuheetūnabishay-iñ min ‘ilmihi illa bima shā’ Wasi ‘akursiyyuhussamawati wal-ardiwala yauduhu hifthuhumawahuwal ‘alyyul ‘Azeem

(Allāh - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Magnificent.)”. [Al-Baqārah, 2:255]

9.Abu Umamah (Sallallāhu ‘alayhi wasallam) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “For whoever recites the verse of the throne ( Ayatul Kursi, al-Baqarah,2: 255) at the end of every Solāh, nothing will prevent him from entering Paradise except that (he must) die (first).” [Related by An-Nasā’ie and at-Tabarāni]

10.’Ali bin Talib (Sallallāhu ‘alayhi wasallam) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), said: “Whoever recites the verse of the throne (Ayatul Kursi, al-Baqarah,2: 255) at the end (after) of every obligatory Solāh will be in Allāh's protection until the next Solāh.” [ Related by at-Tabarani with a hassan chain].

  18.10 – Reciting the Last Two Ayat of Surah Al-Baqarah

Ayat Al-Baqarah, 2: 285-286

(The Messenger believes in what has been sent down to him from his Lord and (so do) the believers. Each one believes in Allāh, His Angels, His Books, and His Messengers. (They say) "We make no distinction between one another of His Messengers ـ and they say, "We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).'') [Al-Baqārah, 2:285]

(Allāh burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness; And have mercy on us. You are our Mawla (Patron, Supporter and Protector) and give us victory over the disbelieving people.'') [Al-Baqārah, 2:286]

Abu Mas‘ūd Al-Ansari (radiyallāhu’anhu) narrated: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “Whoever recites the last two ayat of Surah Al-Baqarah during the night, they shall suffice him” [Recorded by Tirmidzi]

These two ayat recapitulated the basic articles of the Faith, just as they were enunciated at its beginning. It includes with a prayer which is very much needed much when encountering untold hardships in the propagation of the Guidance. It denotes beliefs, tawhid, imān, creed and good deeds, source of goodness and blessing, a regular recitation escapes the evil of Satan. [Recorded by At-Tirmidzi]

Imām Ahmad in his book “Al-Musnad” related from ‘Uqbah bin ‘Āmir (radiyallāhu’anhu): “Rasūlullāh (Sallallāhu ‘alayhi wa sallam) ordered him to recite the three last Surah of the Qur’an after every solāh.” [Sheikh al-Albāni and Al-Arnaūd graded this Hadith as sound].

18. 11 - Recite the Mu’awwidhatain

8.2. ‘Uqbah bin ‘Amar said: “I was asked by the Prophet (Sallallāhu ‘alayhi wasallām) to recite the Mu’awwidhatain (Surah 112, 113 and 114) after solah” [Related by Ahmad, Bukhari dan Muslim]

‘Abdullāh Ibn Khubaib (radiyallāhu’anhu) reported: Rasūlullāh (Sallallāhu ‘alayhi wasallam said to me: “Recite Surah Al-Ikhlas and Al-Mu‘āwwidhatain (Surah Al-Falaq and Surah An-Nas) three times at dawn and dusk. It will suffice you in all respects.”' [Recorded by Abu Dawud and At-Tirmidzi]

Commentary: “Recite Surah Al-Ikhlās and Al-Mu‘awwidhatain (Surah Al-Falaq and Surah An-Nas) three times at dawn and dusk. ‘It will suffice you in all respects’” means that then one would not need any other recitation for the remembrance of Allāh. Moreover, by virtue of these three Surah Allāh will protect the reciter from every dangerous thing. In other Ahādith, it is stated that after lying in the bed, the Prophet (Sallallāhu ‘alayhi wa sallam) used to recite these Surah, then blow on his hands and rub them over his body to the extent he could. [Riyadh-us-Sāliheen]

18. 12 – Seeking Protection against Harm

8.3.‘Uthman bin ‘Affan (radhiyallāhu‘anhu) narrated, Rasūlullāh (Sallallāhu ‘alayhi wasallām)  said, "He who recites three times every Fajar and Maghrib: “Bismillahil-ladzi la yadurru ma ‘as-mihi shay un filardi wa la fis-sama’, wa Huwas-Sami `ul-'Aleem” (In the Name of Allāh with Whose Name there is protection against every kind of harm in the earth or in the heaven, and He is the All-Hearing and All-Knowing),' nothing will harm him.''  [Related by Abu Dawud and At-Tirmidzi] .

Commentary: The prayer cited in this Hadith means that "I seek the Protection of Allāh by means of which one can save him from every vice, whether it is an animal or man, a jinn or Syaitan because He is All-Aware of everyone's condition and Capable of hearing everybody’s petition. He who comes in His Protection none can harm him, except that which He wills.'' [Riyadh-us-Sāliheen]

18.10 - Some Du'ā Recited After Solāh

Begin by Praising Allāh

Bismillāhir Rahmānir Raheem (In the Name of Allāh, the Most Gracious, Most Merciful). Al-Hamdulilahi Rabbil ‘ālameen Hamdan yuwafini’ma hu wayukāfi ūmazīdah (Praise is to Allāh, the Lord of the universe praise to all the immeasurable blessings and graciousness bestowed upon us). Ya Rabbana Lakalhamdu kamayañ banghi Lijalāli wajhilakirimi wa ‘adzimi Sultānik. (O Lord! For you all the Praise appropriateness the attributes and greatness of Thy kingdom.)

Salawāt

Was-Salātu was-Salāmu ‘ala Sayyidil Mursaleen waimamil Muttaqeen, Wa ‘ala ālihi waahli baitihi wasahbihi ajmaeen (Salawāt and Sālam on the sayyid of all the Apostles and its righteous followers, his family, members of his household and all the companions.

A narrated version

Allāhumma salli ‘ala Muhammadiñ wa ‘ala āli Muhammad kamā sallayta ‘ala āli Ibrāheem, Wa bārik ‘ala Muhammadiñ wa ‘ala āli Muhammad kama bārakta ‘ala āli Ibrāheem, fil-‘ālameen; Innaka Hamīdum Majeed (O Allāh! Send Prayers upon Muhammad and the members of his household as Thou Sent Prayers upon the members of Ibrahim's household. And Send Blessings to Muhammad and the members of his household as Thou  granted Blessings upon the members of the household of Ibrāhim, among all the nations’ Verily Thou are Most Praiseworthy) Full of Glory) [Muslim (803); Abu Dawud, Book on Blessings on the Prophet (Sallallāhu ‘alayhi wasallam) after Tashahhud (976: from Ka’ab bin ‘Ujrah; 980: from Abu Mas’ud Al-Ansari uses the phrase “ ‘ala āli Ibrāhīm, Fil-‘ālameen; Innaka Hamīdun Majīd”); At-Tirmidzi (3220) - includes Fil-‘ālameen,  Ibrāhīm wa ala); Al-Nasā’ie; this version is linguistically sound].

Du’ā seeking Allāh’s Mercy and Forgiveness

1.1. Allāhumma taqabbal minna solātana tām-mah, waghfirlana zunubana ‘āmmah, Walatu ‘az-zibna yaumalqiyāmah, Innaka ‘ala kullisyaiñ qadeer (Our Lord!  Accept our solāh as a perfect one and Forgive us our sins all and do not punish us in the Hereafter, Thou art powerful over everything.) Allāhumma ahyina bil imān, waamitnabil imān, wakhsyurna bil imān wadkhilnalJannata ma ‘il imān.  (O Lord! Bless us with imān and ends us in imān and gather us in imān and enter into heaven with imān) [Tirmidzi and Hakim]

1.2. Allāhum-maj ‘alna yamawlana li ā ika zākireen, walina’ māika syākireen, (O Allāh! Make us the people who are always in remembrance of Thou, the people who knows gratitude for the grace Thou has gifted) Wa ‘ala qadhā-ika waqadrika wabalā-ika-minas-sābireen, (Those who are patient when facing the qada and qadar and a the calamity of Thou) Wa minal halāli marzuqeen (The people who have been provided with the halal living that Thou blessed) Wa ‘an-ngairihima’ sū mina wa ‘anin-nirāni muba-‘ādeen (The people who are saved from any sin, people who are saved from the torment fire of hell) waila wajhika wawajhi nabiyyika nadzirina muta matti ‘īen. (And to Thee we face and also Thy prophet face and be Graced)

2.Allāhuma-inna-nas-aluka-salāmatan-fiddeen,Wa-‘āfiyatan-filjasad, Waziyādatan-fil-‘ilm, Wabarakatañ-firrizq, Wa-taw-batañ qab-lal-maūt, Warahmatan-‘indalmaūt, Wa-maghfiratan ba’dalmaūt. O Allāh, Our Lord, we implore Thou to bestow us security in the religion, good health, and the increase of knowledge, the blessing of sustenance, and repentance before death, and mercy at death, and forgiveness after death. Allāhumma-hawwin-‘alayna fīsakaratilmaūt, Wannaja-timi-nannār, Wal-af-wa  ‘indalhisāb. Oh Allāh, burdens us not with the agony of sakaratulmaut, and frees us from the fire, and forgiveness when on the day reckoning. [Hakim]

3.Allāhummaghfirlana zunubanā Wali wa lidayna, Warhamhum kama Rabbawna singhāra, Wali Jami ‘il Mu’mineena wal Mu’mināt, Wal Muslimeena wal Muslimat, Al-ahya iminhum wal amwāt. Birahmatika Ya arhamar rāhimeen. (Oh Allāh, Forgive us our sins, both of our parents, bless them as they protected us since childhood, same goes for all Mukminin, Mukminat, Muslimin, Muslimat, that are alive and died by your Grace, O Allāh, Lord the Most Merciful and Most Compassionate.) [Tirmidzi and Hakim]

4. “Rabbana āmanna faghfirlana warhamna wa anta khairur-rāhīmeen (Our Lord! We believe, so Forgive us, and Have Mercy on us, for You are the Best of all who show mercy!) [Al-Mu’minun, 23:109] 

5. ‘Abdullah bin ‘Amr narrated that Abu Bakar As-Siddiq (radiyallāhu’anhum) reported: I requested the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) to teach me a supplication which I could recite in my Solāt. Thereupon he said, “Recite: ‘Allāhumma inni dzalamtu nafsi dzulman kathīra, Wa la yaghfirudz-dzunuba illa Anta, Faghfir li maghfiratan min ‘indika, warhamni , Innaka Antal-Ghafūr-ur-Raheem (O Allāh! I have considerably wronged myself. There is none to forgive the sins but You. So grant me pardon and have mercy on me. You are the Most Forgiving, the Most Compassionate).” [Al-Bukhari and Muslim]

6. Rabbanā-innna-samia’na-munadīyañ-yuna-dī-lil-imāna in āminu birabbikum-fa-āmannā (Our Lord! Verily, we have heard the call of one (Muhammad (Sallallāhu ‘alayhi wasallam) calling to Faith: 'Believe in your Lord,' and we have believed’.) Rabbana-Faghfirlana-zunubana-wakaffir-‘anna sayyiatina-watawaffana-ma-‘al-Abrār. Our Lord! Forgive us our sins and remit from us our evil deeds, and make us die in the state of righteousness along with Al-Abrār (those who are obedient to Allāh and follow strictly His Orders) [Ali-‘Imran, 3:193]  Rabbana ma-wa-atina-ma-wa-‘attana-‘ala-Rusulika-wala-tuhzeena-Yawmal-Qiyāmah, Innakalātuhlifulmī ‘ād  (Our Lord! Grant us what Thou promised unto us through Your Messengers and disgrace us not on the Day of Resurrection, for Thou never break Promise.) [Ali-'Imran, 3:194]

7. Rabbana-lā-tuā-khizna-innasīna- awahtha’na; (Our Lord, do not impose blame upon us if we have forgotten or erred). Rabbana-wala-tahmil-‘alayna-israñkama-hamaltaltahu-‘alallazi- namiñ qablina; (Our Lord, and lay not upon us a burden likes that which You laid upon those before us.) Rabbana-walatuhammilna-ma-latāqata-lanābih, Wa’-fu’annā-wagh-firlanā-warhamnā, Anta-mawlāna-fansurna-‘alal-qawmil-kāfireen (Our Lord, and burden us not with that which we have no ability to bear, And pardon us; and forgive us and have mercy upon us.  You are our protector, so give us victory over the disbelieving people.) [Al-Baqarah, 2:286].

8. “Rabbanaghfir lana wali-ikhwaninallathīna sabaqūna bil-īmani walataj ‘āl fī qulūbina ghillan lillathīna amanūRabbana innaka Raūfur-Raheem” (Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.) [Surah Al-Hashr, 49:10]

9. Rabbana ‘alayka tawakkalna wa-ilayka anabna wa-ilaykal maseer (Our Lord, upon You we have relied, and to You we have returned, and to You is the destination). Rabbana la taj ‘alna fitnatan lillazī na kafarū waghfir lana Rabbana, Innaka antal ‘Azīzul Hakeem (Our Lord, make us not [objects of] torment for the disbelievers and forgive us, our Lord. Indeed, it is You who is the Exalted in Might, the Wise)."[Mumtahana, 60:4-5]

10. It was recorded that at the end of every Solāh Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would say: “Allāhumma ‘afini fi badani, Allāhumma ‘afni fi sam ‘ie, Allāhumma ‘afni fi basāri! [Narration from Shakal bin Hamid: wa min syarri lisāni, wa min sharri qalbi, wa min sharri maniyyi] Allāhumma inni a’udzubika minal kufri, wal faqri, Allāhumma inni a’udzubika min ‘adzabil qabri, La ilaha illa anta. (O Allāh, give me well-being in my body. O Allāh, give me well-being in my hearing. O Allāh, give me well-being in my seeing [the evils of my tongue; the evils of my heart and the evils of passions]. O Allāh, I seek refuge in You from disbelief and poverty. O Allāh, I seek refuge in You from the torment of the grave. There is no god but You).” [Abu Dawud, Al-Hakim and At-Tirmidzi]

10.1. Anas bin Mālik (radiyallāhu’anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni a'udzu bika minal-ajzi wal-kasali, wal-jubni wal-harami, wal-bukhli, wa a ‘udzu bika min ‘adzabil-qabri, wa a'udzu bika min fitnatil-mahya wal-mamat (O Allāh! I seek refuge in You from helplessness (to do good), indolence, cowardice, senility, and miserliness; and I seek Your Protection against the torment of the grave and the trials of life and death).” Another narration adds: “wa dhala ‘id-daini wa ghalabatir-rijal (And from the burden of indebtedness and the tyranny of men).” [This is recorded by Muslim]

10.2. Sa’ad ibn Abu Waqqas (radiyallāhu’anhu) used to teach the following words to his children, “The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would seek refuge at the end of every Solāh (by saying): “Allā-humma inni a ‘udzu bika minal-jubni wal-bukhl, wa a ‘udzu bika min an uradda ila ardhalil-‘umur, wa a ‘udzu bika min fitnatid-dunya, wa a ‘udzu bika min fitnatil-qabr (O Allāh, I seek refuge with You from cowardice, miserliness and from being sent back to a feeble age; and, seek refuge with You from the trials of this life and those of the grave).'' [Al-Bukhari and at-Tirmidzi] Commentary:  Some religious scholars are of the opinion that it is better to observe reciting this Du’a after concluding the prayers, and that it is better to combine both. Some scholars say that the Prophet (Sallallāhu ‘alaihi wasallam) used to recite this Du’a just before Taslim, while he used to recite the Du’a mentioned earlier after Taslim.

11. Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would say, after Solāh: “Allāhumma aslihli dini alladzi huwa ‘ishmatu amri, wa aslihl dunya allati ja’alta fiha ma’ayish. Allāhumma inni a’udzu biridhaka min sakhatika, la mani ‘a lima a’thaita, wala mu’thiya lima mana’t, wala yanfa ‘u dzal jaddi minkal jadd (O Allāh, make my religion, which encompasses all of my affairs, good. O Allāh, make this world of mine in which I live good. O Allāh, I seek refuge in Your pleasure from Your anger. I seek refuge in Your pardoning from your vengeance. I seek refuge in You from You. None can withhold what You have conferred; no one can confer what You have withheld. No possessor of fortune can benefit from his fortune against you).” [Abu Hatim]

12 - Zaid ibn Arqam (radiyallāhu’anhu) narrated that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) would say at the end of his Solāh: “Allāhumma rabbana warabba kullashayin, ana syahidun annakar rabbu wahdaka la syarīka lak, Allāhumma rabbana wa rabba kulli syai in, ana syahidun ana Muhammadan ‘abduka wa rasuluka. Allāhumma rabbana wa rabbana kulli syai in, ana syahidun anal ibada kulluhum ikhwah. Allāhumma rabbana wa rabba kulli syaiin ij’alni mukhlishan laka wa ‘ahli fi kulli sa’atin mina’d dun ya wal akhirah, ya Dzal jali wal ikram, isma’ wastajib. Allāhu Akbarul Akbar, nurussamawati walardhi Allāhu Akbarul Akbar, Hasbityallāhu wani’mal wakil, Allāhhu Akbarul Akbar (O Allāh, our Lord, Lord of everything. I bear witness that You are the Lord, You are One, You have no partner. O Allāh, Our Lord, Lord of everything. I bear witness that Muhammad is Your servant and Messenger. O Allāh, our Lord, the Lord of everything. I bear witness that all of your worshippers are brethren. O Allāh, our Lord, Lord of everything. Make me and my family sincere to you during every moment of this life and the Hereafter. O Sublime and Honorable One listen and respond. Allāh is the greatest of the greatest, the light of the heavens and the earth. Allāh is the greatest of the greatest, Allāh is sufficient for me and He is the most blessed guardian. Allāh is the greatest of the greatest).” [Ahmad, Abu Dawud and an-Nasa’ie]

13 - ‘Ali bin Abi Talib (radiyallāhu’anhu) reported: Rasūlullāh (Sallallāhu ‘alayhi wasallam) taught him a supplication will surely prove so effective that if you have a debt as large as a huge mountain, Allāh will surely pay it for you. Say: ‘Allāhumm-ak-fini bi halalika ‘an harāmika, Wa agh nini bifadlika ‘amman siwāk (O Allāh! Grant me enough of what You make lawful so that I may dispense with what You make unlawful, and enable me by Your Grace to dispense with all but You).”[At-Tirmidzi];

14 - Allāhumma la tada’ lana zanban illa ngafar tah, (Oh Allāh,  do not leave upon us to any sins but Thou eradicate it) Wala hamman illa farraj tah, (And all difficulties but Thou removed it) Wala karban illa naffas tah, (And all the grief but Thou healed it,) Wala marīdhan illa la syafai tah, (And not any adversaries but Thou disappointed them)  Wala ‘aduwwan illa khazal tah,(And there would no du‘ā,  but Thou fulfilled them) Wala jāhilan illa ‘alam tah, (And no one ignorant but Thou educate them)  Wala hājatan illa qadhai tah. (And all the hope, but Thou meet them, Birahmatika Yāarhamar-Rāhimeen. (O Lord the Most Merciful and Most Compassionate.) [Tabarāni]

If in distress or grief befalls you, add:

15. Prophet Ayyub (‘alayhissalam), after being afflicted with calamities, distress and severe skin disorder for years, called for Allāh’s Mercy: “[Allāhumma, Rabbana] annī mas-sani-yāddurru wa anta-ar-hamur-rāhimeen ([O Allāh, our Lord], Indeed, adversity has touched me, and you are the Most Merciful of the merciful).” [Al-Anbiyā’, 21:83]. Prophet Ayyub’s condition was ultimately restored.

15.1.Ibn ‘Abbās (radiyallāhu’anhu) that the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) used to say, when he felt distressed:“Lāilāha ill-Allāh al-‘Azeem ul-Haleem, Lā ilāha ill-Allāh Rabb il-‘Arsh il-‘Azeem, Lā ilāha ill-Allāh Rabb is-Samawāti wa Rabb il-Ard wa Rabb il-‘arshil-Kareem  (There is no god except Allāh, the All-Mighty, the Forbearing; There is no god except Allāh, the Lord of the Mighty Throne; There is no god except Allāh, Lord of the heavens, Lord of the earth and Lord of the noble Throne)”   [This is narrated by Al-Bukhari, Muslim]

15.2. Anas bin Mālik (radiyallāhu’anhu) said: “When a matter would distress him, the Prophet (Sallallāhu ‘alayhi wasallam) would say: “Yā Hayyu Yā Qayyūm, bi Rahmatika astagheeth (O Ever-Living One, O Everlasting One, by Your mercy I seek help)” [This is narrated by al-Tirmidzi, no. 3446].

15.3. The Prophet (Sallallāhu ‘alayhi wasallam) said to his companions: "Shall I not tell you some words which, if distress or grief befalls any of you and he offers this supplication, it will bring him joy? It is the duā’ of Dzul-Nun (i.e. Yunus or Jonah):  “Lāilā hailla Anta Subhānaka inni Kuntu (inna kunna) Minadz dzālimeen” (There is no god but You, Glory to You; verily I was one of the wrongdoers.)[Surah Anbiya, 21:87]” [Muslim, Tarmidzi] 

Seeking for Jannah and Refuge from Hellfire

16.Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, “When anyone of you has done his Tashahhud during Solāh, he should seek refuge in Allāh against four things and say: ‘Allāhumma inni a ‘udzu bika min ‘adzābi jahannam, wa min ‘adzābil-qabr, wa min fitnatil-mahya wal-mamāt, wa min syarri fitnatil-masihid-dajjal (O Allāh! I seek refuge in You from the torment of Hell, from the torment of the grave, from the trials of life and death, and from the mischief of Al-Masih Ad-Dajjal (Antichrist). [Recorded by Muslim] A narration from ‘Aishah (radiyallāhu’anha) adds: Allāhumma inni a ‘udzu bika min [al-kasali wal harami] wal-ma’ tham wal-maghram  (O Allāh! Truly I seek refuge with You from [laziness, senility,] sin and burden)”. Someone said to him (Sallallāhu ‘alayhi wasallam): “How often you seek refuge from heavy debt!” He (Sallallāhu ‘alayhi wasallam) said: “When a man gets into debt, he speak and tells lies, and he makes a promise and breaks it.” ].” [Recorded by Al-Bukhari, 833 and Muslim]

Commentary:  "Trials of life'' means ordeals which one has to face in life and which can harm his Faith and body.”The trials of death'' means the troubles which one has to face before death. "Masih'' means Mumsuh-ul-‘Ain, one who is squint. Ad-Dajjal (deceiver, impostor) refers to that man with a squint who will appear before the Day of Judgement. This is why he is called Al-Masih Ad-Dajjal. He will make claim of godhood and in order to test the Faith of people, Allāh will get some supernatural works done from him. The pious ones would, however, recognize him and will save themselves from his trap. This will be a great trial indeed and one must seek refuge with Allāh from it.

16.1. Rabb ighfir li wa tubb ‘alayya innaka Antat-Tawwābul-Ghafūrur-Raheem (O Allāh! Forgive me and accept my repentance, For You are the Accepter of Repentance, The Oft-Forgiving, The Most Merciful).  [Abu Dawud (1516) and At-Tirmidzi (3434) and others: Sahih]

16.2 Allāhumma-inni-as-alukal-Jannah Wa a-‘udzu-bika-minañ-nār. (O Allāh, I ask Thou for Paradise and seek refuge in Thou from the Fire) [Narrated by Abu Dawud, 792: sahih]; Allāhumma-innaka-‘afuw-wuñkarīm-tuhibbul-‘afwa fa’ fu-‘añna, [Wa-‘an-walidina-wa-‘an-Jami’il-Muslimina-wal-muslimāt Mu’minina-wal-mu’mināt, Al-ahyā-iminhum-wal-amwāt]. Birahmatika-Ya arhamar-Rāhimeen, Walhamdulilāhi-Rabbil-‘ālameen (O Allāh! Thou are forgiving, and Thou love forgiveness. So forgive us, and our parents, Muslim and Muslimat, [Mu’minin and Mu’minat, dead and alive with Thou mercy] Thou are most Gracious and the Merciful. All the praise is to Allāh, the Lord of the entire universe). [Recorded by Ahmad, Ibn Mājah, and At-Tirmidzi]

16.3. Rasūlullāh (Sallallāhu ‘alayhi wasallam) heard a companion said in his [du’ā after] Tashahhud: “Allāhuma inni asaluka bi anna lakal-hamd, Lāillā hailla anta [wahdakalasyarikalak], [Al-Mannan], [Ya] badi ‘assamawatiwal ard, Ya Dzal Jalali wal ikram, Ya Haiyu Ya Qaiyum [inni asaluka] [al Jannata wa au’ zubika minannar](O Allāh! Indeed, I ask of You, by the fact that to You belongs all Praise; there is no (true) god except You, [You alone, You have no partners;] The Bestower of Favours; [O] the Originator of the Heavens and the Earth; O One that is Full of Majesty and Honour; O Ever Living One, O Eternal One; [indeed I ask of You] [the Garden, and I seek refuge with You from the Fire])”[So Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said to his Companions, Do you know with what he has supplicated? They said, "Allāh and His Messenger know best." He said, “By Him in Whose Hand is my soul,] he has supplicated Allāh with His Mighty (in one narration: Mightiest) name. [This is tawassul (a seeking of approach) to Allāh through His most beautiful names and attributes], with which if He is supplicated, He answers, and with which if He is asked, He gives” [Abu Dawud, Nasā’ie, Ahmad, Bukhāri in al-Adab al-Mufrad, Tabarāni; Ibn Mandah in Tawhid (44/2, 67/1, 70/1-2): sahih isnāds.]

Commentary: Al-Mannān is the One Who bestows grace and Who gives from Himself and gives freely and profusely. It is He who gave life, the ability to think, speak and shape to the creation. He bestows provision, health, security and internal and external favors and most importantly He bestowed guidance to Islam and Êmān

Mercy and Facilitation our affair in the Right Way

17. Rabbana ātina mil ladunka Rahmatañ wahaiyi’ lana amrīna rasyada (Our Lord! Bestow on us Mercy from Yourself, and Facilitate for us our affair in the Right Way!) [Al-Kahfi, 18:10]

17.1. Ibn Mas’ud (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) taught him to say this supplication: “Allāhumma allif baina qulubina, wa aslih zata bainina, wahdina subulassalami wa najjina minadzuluma ti ilannur. Wajannibnalfawahisya madzahara minha wamabatan, wabarilklana fi asma ‘ina wa absarina wa qulubina wa azwajina wadzuriyatina watub ‘alayna, innaka antat tawwabur raheem. Waj ‘alna syakireena lini’matika, muthnina biha waqa biliyha wa atimma ‘alayna (O Allāh, bring our hearts together and make our relations good. Guide us to the paths of peace and bring us out of the darkness and into the light. Keep us away from lewdness, both hidden and open. O Allāh, bless us in our hearing and our sight, in our hearts, our wives and our offspring. Turn unto us, for You are the Oft-Turning, the Oft-Merciful. Make us thankful for Your blessings and complete it upon us).”[Related by Ahmad and Abu Dawud]

17.2. Rabbana hablana min azwājina wa zurriyyatina qurrata ‘āyunn, waj ‘ālna lilmuttaqī naimama (Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous.) [Al-Furqān, 25:74]; The du’ā of Prophet Zechariah, (‘alayhissalam) when he called Allāh to bestow him the dzuriyat: “Rabbi la tazarnī fardan waanta khayrul-wāritheen (My Lord, do not leave me alone [with no heir], while you are the best of inheritors.)[Al-Anbiyā’, 21:89] Rabbij ‘alni muqimassalāti wamin zurriyati, Rabbana wataqabbal du’ā’; Rabbanagh firli waliwallidaiya walilmu’mini nayau ma yaqu mulhisāb (My Lord, make me an establisher of solāh, and from my descendants. Our Lord, and accept my supplication. Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.)" [Ibrāhim, 14:40-41]

Guidance, Piety, Chastity and Contentment

18. Ahmad, Ibn Shaibah and Ibn Mājah recorded, with a chain that contains an unknown narrator, from Umm Salamah (radiyallāhu’anha), that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) would say after the taslīm of the morning Solāh: “Allāhumma inni as aluka ‘ilman nafi‘a warizqan wasi‘a, wa ‘amalanmutaqabbala (O Allāh, I ask of You beneficial knowledge, sufficient provisions, and acceptable deeds).”

18.1. ‘Abdullah bin Mas’ud (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal- ‘Afafa, Wal-Gheena (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. 

Commentary:This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allāh), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allāh is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallāhu ‘alayhi wa sallam) mentioned in this Hadith is very comprehensive and valuable.[ Riyadddus Salihin}

18.2. Abu Umamah (radiyallāhu’anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wa allam) made many supplications which we did not memorize. We said to him: "O Messenger of Allāh! You have made many supplications of which we do not remember anything." He said, "Shall I tell you a comprehensive prayer? Say: 'Allāhumma inni as ‘aluka min khairi ma sa ‘alaka minhu nabiyyuka Muhammadun sallallāhu 'alayhi wasallam. Wa ‘a ‘udzu bika min syarri mas-ta ‘adha minhu nabiyyuka Muhammadun sallallāhu ‘alayhi wasallam. Wa Antal-Musta'anu, wa ‘alaykal-balaghu, wa la hawla wa la quwwata illa billah (O Allāh, I beg to You the good which Your Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) begged of You; and I seek refuge in You from the evil where from Your Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) sought refuge. You are the One from Whom help is sought and Your is the responsibility to communicate (the truth). There is no power or strength except with Allāh the Exalted, the Great."'[At-Tirmidzi]

The Du’ā seeking Hasanah

19.  ‘Abdullāh Ibn Mas’ud (radiyallāhu’anhu) reported: One of the supplications of the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) was:"Allāhumma inni as ‘aluka mujibati rahmatik, wa ‘aza ‘ima maghfiratika, was-salāmata min kulli ithmin, wal-ghanimata min kulli birrin, wal-fawza bil-jannati, wannajata mina-nar (O Allāh! I beg You for that which incites Your Mercy and the means of Your forgiveness, safety from every sin, the benefit from every good deed, success in attaining Jannah and deliverance from Fire)."[Al-Hakim].

19.1. Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Rabbana-ātina-fid-dunya hasānah, Wa fil-ākhirati-hasānah, Wa-qina-‘ādzabānnār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this du’ā” [ Jāmi’ At-Tarmidzi];

The Du’ā seeking Steadfast in the Religion

19.2. “ Allahumma musarrifal-qulubi, Sarrif qulubana ‘ala Ta’atika (O Allāh! Controller of the hearts! Directs our hearts to Your obedience).”[Recorded by Muslim] Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal Wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) [Ali-‘Imran, 3:8] 

19.3.Shahr bin Haushab reported: I asked Umm Salamah (radiyallāhu’anha), “O Mother of the Believers! Which supplication did Rasūlullāh (Sallallāhu ‘alayhi wa sallam) make frequently when he was in your house?” She said: “Rasūlullāh (Sallallāhu ‘alayhi wasallam) supplicated frequently: ‘Ya Muqallibal-qulub, Thabbit qalbi ‘ala Deenika (O Controller of the hearts makes my heart steadfast in Your religion).” [At-Tirmidzi] In another narration ‘Abdullah bin ‘Amr bin Al-‘As (radiyallāhu’anhu) reported: Rasūlullāh (Sallallāhu ‘alayhi wasallam) supplicated: “ Allahumma musarrifal-qulubi, Sarrif qulubana ‘ala Ta’atika (O Allāh! Controller of the hearts! Directs our hearts to Your obedience).” [Recorded by Muslim]

19.4. Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu’anha), said that the Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: ‘Ya Muqallibal-qulubi, thabbit qalbi ‘ala deenik [wa ‘alatha ‘ateek] (O Controller of the hearts make my heart steadfast in Your religion [and to Your obedience]).” Rasulūllāh (Sallallāhu ‘alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal Wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) [Ali-‘Imran, 3:8] [This is also recorded by At-Tirmidzi, Muslim]  And add: “[Allāhumma] anta waliy yee fee addunya wal-akhirati tawaffanee musliman wa alhiqnee bis-sāliheen (And You are my protector in this world and in the Hereafter. Cause me to die a Muslim and join me with the righteous).” [Suruh Yusuf, 12:101]

Closing Salawāt 

20. Wasal lallāhu ‘ala Sayyidina Muhammadiñ wa ‘ala alihi wasahbihi ajmaeen. (And Allāh's mercy be upon Sayyidina Muhammad, his family, and the entire companion.) Subhāna Rabbika Rabbil ‘izzati ‘amma Yasifūn. Wasalamun ‘alal mursaleen, Walhamdulilāhi Rabbil ‘ālameen (The Blessed Lord, The Lord that has all the attributes of excellent, And Peace on all the apostles, all the praise is to Allāh, the Lord of the entire universe). [Al-Saffāt, 37:180-182]

20.1. Recite Al-Fātihah (Guidance and Tawhid)

The Closing of the Du’ā

21. Rabbana Taqabbal minna Innaka an-tas-sami’ul ‘aleem. (O our Lord, accept our du’a Thou the Hearer, the Knower) [Al-Baqarah, 2:127] Watub ‘alayna Ya mawlana innaka anta- tat-tawwabur-Raheem. (And please accept our repentance, O Allāh! Indeed s the recipient of repentance and the Most Merciful) [Al-Baqarah, 2:128] Wala tua-khiz-na bil ‘adza imi waljara-imi Ya Kareem. (Finally, the call for members of paradise in the heaven, Glory to Thee, O Allāh our Lord) Da’wahum fiha Subhānakallāhumma watahiyatuhum fiha Salām (And  O Allāh!  Who is free from imperfection and our salutation for them is Salām) Wa ahiruda’ wa-hum-anil-hamdu-lila-hi Rabbil’alameen (And the closing words of our praise are that all praise is for Allāh, the Lord, the administrator of the Universe.) [Yunus, 10:10]

21.1. Abu Musa Al-Ash’ari(radiyallāhu‘anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said to me, "Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu ‘alayhi wasallam) said, "(Recite) ‘Wa Lā-hawla-wa-lā quwwata-illa-billāh [il-‘aliyil‘Azeem]’ (And there is no change of any condition nor power except by will of Allāh [Most High, Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

The invocation of "La hawla wa la quwwata illa billāh'' has been regarded a treasure of Jannah or one of the most precious stores of Jannah. The reason for its high eminence seems to be that through it, one makes a confession of his utter weakness and helplessness and attributes all power and authority to Allāh, and this is very much liked by Allāh. This statement is an outright admission that man has no power and if he can prevent himself from any mischief or do any good deed, it is only by the Will of Allāh and His Permission.

21.2 Taqabbalallāhu minkum Minna waminkum Taqabbal Ya Kareem (May Allāh accept your deeds, and also from all of us, O the Gracious lord.)

And Allāh Almighty Knows best.

[Excerpted from “Some Du’ā Recited after the Solāt”, a compilation by al-Hussaini Ibn Saleh]

See also: 

Dzikir after Solāt;  Dzikir dan Wirid selepas Solāt. 

Description Of The Prophet’s Solāt

1. The Introduction; 1.6. Clearing the Misconceptions
 2.1. Facing the Ka`abah ;  2.2. Standing in Solāh ; 2.3. Intention ; 2.4. Takbīratulihram ;

2.5. To Gaze towards the Place of Sujud and Humility;

2.6. Opening Supplications of Solāh; 2.7. The Recitation;

 2.8. Ruku ;  2.9. Sujud;   2.10. Second Rak’ah ;  2.11. First Tashahhud;
 2.12. Standing up for the Third, and then the Fourth Rak’ah;
 2.13. The Final Tashahhud;  2.14. The Taslim.

3. Appendixes.; 4. Glossary ; 5. Bibliography.

All About The Solāt

1.  The Purification; 2. The Menstruation; 3.  The Ghusul ;

4. Al-Wudhu’ ; 5. Tayammum;

6. The Adzān;

7.  The Status and Significance of Solāt; 

8.  The Pre-Conditions of Solāt; 9. The Pillars of Solāt;
10. The Sunnah Part of the Solāt;

11.   Adhkar in the Solāt; 12.   Du’ā Al-Qunūt;

13.   Places Where Offering Solāt Is Prohibited ;
14.   Placing a Sutrah In front of One Who is Performing Solat;

15.   What is permissible During the Solāt?; 16.   The Acts that Renders Solāt Invalid;

17.   Disliked Actions during the Solāh; 18.   The Solāt in Times of Fear or Danger; 

19.   The Solāt of a Sick Person ;

20.   The Prostrations of Forgetfulness of Solāt;

21.   The Excellence of Nawafil Solāh;

22.   Solāt of a Traveler; 23. Solāt Qasar ; 24.  Solāt Jama’; 25. The Solāt Jama’ ;

26.   The Masajid; 27.  The Etiquette at the Masjid;

28.   The Excellence of Congregational Solāt ;

29.   Solāt al-Jumu’ah; 30. The Sanctified Hour of Jumu’ah.

31.   The Virtues of Friday; 32. The Etiquette for Solāt al-Jumu’ah ;

33.   Dzikirullāh after Solāh; 34. Du’ā Recited After the Solāt. ;

35.   Reasons for doing Sujud Al-Sahwi ;

36.   Solāt al-Hajjat ; 37. Solāt al-Tahajjud ; 38. Solāt al-Tarawih ;

39.   Solāt al-Dhuha ; 40. Solāt al-Hajjat ; 41.  Solāt al-Istikhārah ;

42.   Solāh al-Janazah; 43.   Solāt al-Kasuf ; 44. Solāt al-Khauf ; 45. Solāt al-Marid;

46. Solāt al-Tahajjud ; 47.   Solāt al-Tahiyyyatul Masjid; 48. Solāh al-Tarawih; 49. Solāh al-Tawbah ;

50. Solāt al-Witr; 51.   Solāt al-Wudhu’ ; 52. Solāt Eid ul Fitr