Sunday, September 9, 2012

Attaining the Hajj Mabrūr

Attaining the Hajj Mabrūr

By Feisal Ibn `Ali Al-Ba'dani

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and thanks is due to Allāh, the Lord of the al-`ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam is His Messenger.

Allāh the Most Exalted has promised a great reward for Hajj Mabrūr, as the saying of the Messenger, (Sallallāhu `alayhi wasallam), said, “…There is no reward for Hajj Mabrūr except Paradise.” [Al-Bukhari]

The term “Al-birr” which derived from the word Mabrūr, and its meaning involving two aspects as follows:

1. Demonstrating good akhlak (good behavior) towards people, fulfilling one’s duties towards others, and giving them their rights. In a hadith: “Al-Birr is good behavior.” (Muslim) In the Musnad, from Jabir (radiyallahu`anhu), a hadith traced back to the Prophet (Sallallāhu `alayhi wasallam) states: They asked: “What makes Hajj Mabrūr, Messenger of Allāh?” Rasūlullāh (Sallallāhu `alayhi wasallam) replied: “Providing food to people and spreading (the greeting of) Salām.” [Fathul-Bāri, 4/446] It indicates kindness and maintaining good relationship.

2. Doing much worship and having the trait of taqwa (piety and fear of Allāh), as opposed to sinfulness. Allāh Most Exalted Says: "Do you order people towards Al-Birr (righteousness) while you forget (it) yourselves?" [Al-Baqarah, 2:44]. Al-Qurtubi said: “[The] tafsir (explanation) of this verse means that birr is performance of Hajj in which its rules are fulfilled and which is done in the most complete manner.”

Not all who performed the Hajj will have their Hajj accepted by Allāh. As Ibn `Umar (radiyallahu`anhu) said to Mujahid when he said, “How many Hajjis!” “How few?  Rather say, how many riders!” [Musannaf 'Abdur-Razzaq 8836] It indicates those who may attain Hajj Mabrūr are few.

Following are some criteria of Al-Birr that would facilitate a pilgrim ensure that his or her Hajj will be accepted, insya' Allāh.

1. Sincerity and Following the Sunnah

The foremost, is the sincerity to Allāh and seeking His reward and pleasure, alone. Allāh says in the hadith Qudsi, “Whoever does an action for other than Me, I will leave him and his syirik (associating others with Allāh).” [Muslim] The Prophet (Sallallāhu `alayhi wasallam) says: “Allāhumma hajjatan la riyā`a fīha wa la sum`ah” (O Allāh, (enable me to make) Hajj without riya’ [showing off with the desire that others witness one’s good acts] or sum`ah [showing off with the desire that others hear about one’s good acts] in it.” [Ibn Mājah]

It is the following the Allah’s Messenger (Sallallāhu `alayhi wasallam) in all matters. Rasūlullāh (Sallallāhu `alayhi wasallam) said: “Whoever does an action not in accordance with our matter (deen), it will be rejected.”[Muslim]. And Rasūlullāh (Sallallāhu `alayhi wasallam) said: “Take your rituals (from me), for I do not know whether I will perform Hajj after this one.” [Muslim]. The Companions (radiyallahu`anhum) comprehended this matter well. `Umar Ibn Al-Khattab (radiyallahu`anhu) said when he kissed the Black Stone: “By Allāh, I know that you are a stone, you neither brings harm nor benefit, nor if I had not seen the Messenger of Allāh (Sallallāhu `alayhi wasallam) kiss you, and I would not have kissed you.” [Al-Bukhari]

2. Preparation for Hajj

The preparation for Hajj is one of the most important matters that determine the performing of Hajj within the rules that ensuring that his or her Hajj would be, insya’Allāh, accepted. Among the matters in preparation are the following:

a. Examining and rectifying one’s relationship with Allāh the Almighty by sincerely repenting and fulfilling the well-known conditions of repentance.

b. Seeking Allāh’s help and guidance, manifesting one’s need of Him, fearing Him and hoping in His reward. This is among the most important matters, for it is not permissible for one to rely solely on one’s material means.

c. Relieving oneself of obligations towards others, one’s trusts and debts.

d. Writing one’s will, as travel exposes one to various dangers.

e. Preparing provision for those for whom the pilgrim is responsible until one returns, advising them with good and appointing someone to take care of their matters, so that the pilgrim’s concern and attention may be devoted to performance of the pilgrimage.

f. Taking a convenient journey and good halal (lawful) provision, for provision obtained through haram (unlawful) means may cause one’s worship not to be accepted. It is related from At-Tabarāni in a hadith traced back to the Prophet (Sallallāhu `alayhi wasallam): “When a person leaves for Hajj with good provision, places his foot in the stirrup (of his mount) and calls, ‘Labbaika Allāhumma Labbaik (Here I am at Your service, O Allāh! Here I am at Your service),’ he is called from the heavens, ‘Labbaika wa sa’daik (May your call be replied and happiness be your reward), your sustenance is halal, your journeying is halal, and your Hajj is accepted.’ And when he leaves with corrupt provisions and places his foot in the stirrup (of his mount) and says, ‘Labbaik,’ he is called from the heavens, ‘La Labbaika wa la sa’daik daik (May your call not be responded to and happiness not be your reward), your provision is haram, your sustenance is haram and your Hajj is not accepted.’” [Al-Mu'jam al-Awsat by At-Tabarāni]

So let us fear Allāh and remember His saying: “Allāh is Good and does not accept except what is good.” [Muslim].Therefore, it is recommended for one of us to find the halal provisions according to ability. Do not depend on others and yet to show kindness to the weak (by giving money in charity).

g. Selecting a righteous company that will help one in moments of weakness, remind one when one forgets, teach one when one does not know, order one to good and forbid one from evil. So let the servant beware of the following two types of companies: a corrupt company that leads to sinfulness and falsehood, and a company that spends its time in what brings no benefit in the hereafter.

h. Learning the rules of Hajj and its manners, as well as rules related to travel, including qasar (shortening Prayers), jama' (combining the Solāh), Tayammum (dry ablution), mash (wiping over socks), etc. The Prophet (Sallallāhu `alayhi wasallam) said: “Whoever Allāh wishes good, He gives him understanding of the deen (religion).” [Al-Bukhari]

What helps a person in this is obtaining books and tapes by people of knowledge and accompanying them while performing Hajj. Likewise, it is helpful to accompany people who are familiar with places and times of different Hajj rituals.

3. Awareness of the Reality of Hajj and Wisdom of the Rituals

This is similar to khushu' (humble submission) in Solāt, for whoever has greater khushu` has a greater chance of his or her Solāt being accepted. Likewise with Hajj, the more one comprehends the reality and spirit of Hajj, the wisdoms and goals for which it has been ordained, and takes that as a means of correcting one’s creed and way, the more likely one’s Hajj will be accepted and the greater will be one’s reward. One will not be able to achieve this except by preparing and drowning in contemplation and research about the realities and wisdoms of Hajj. As for one who does not do this, it is feared that one’s action is a mixture of tourism and hardship.

Among the most important wisdoms and aims of Hajj that the pilgrim must be aware of are the following:

a. Realization of Taqwa. The goal of Hajj is realization of taqwa (piety, fearful awareness of Allāh). This is why we find the link between Hajj and taqwa in many verses: Allāh the Most Exalted Says: “And complete the Hajj and `Umrah for Allāh…And fear Allāh…” [Al-Baqarah, 2:196]) “And take provisions, but indeed, the best provision is fear of Allāh” [Al-Baqarah, 2:197].

b. Affirmation of Tawhid. Hajj is based on making one’s intention sincere for Allāh Most High and seeking with one’s act the pleasure of Allāh and none other. Allāh says: “And complete the Hajj and `Umrah for Allāh” [Al-Baqarah, 2: 196] and, within the verses speaking of Hajj, “So avoid the uncleanliness of idols and avoid false statement, inclining [only] to Allāh, not associating [anything] with Him” [Al-Hajj, 22: 30-31]. Likewise, in the Talbiyah, which is the slogan of Hajj, performing the rituals for Allāh Alone is made clear: Labbaikallāhummalabbaik. Labbaika Lā sharīkalak Labbaik. Innal-hamda, wan-ni `mata, laka-wal mulk. Lāsharīka lak. [Here I am at Your service, O Lord, here I am. Here I am at Your service. You have no partners. Yours alone is all praise and all bounty, and Yours alone is sovereignty. You have no partners.]” [Al-Bukhari] Hajj is based on Tawhid (Oneness of Allāh), following the Messenger (Sallallāhu `alayhi wa sallam), and not falling into syirik of obedience, as there is no place in acts of worship for any rituals based on desires.

c. Reverence of Allāh’s Symbols (Rites) and Sanctities. Among the most apparent of goals and wisdoms of Hajj is to cultivate in the servant an appreciation, esteem, and love of Allāh’s symbols and sanctities. Allāh Says: “That [is so]. And whoever honors the symbols [i.e., rites] of Allāh-indeed; it is from the piety of hearts” [Al-Hajj, 22:32].

d. Cultivation of Good and Praiseworthy Characteristics.

1) Decency and chastity. “Hajj is [during] well-known months, so whoever has made hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no Rafath” [Al-Baqarah, 2:197]. Rafath is sexual intercourse or sayings or actions that lead to it.

2) Suppression of anger, leaving of argumentation and disputes. Allāh Says: “and no jidal (disputing) during Hajj” [Al-Baqarah, 2:197]. `Atā' said, “Jidal is that you dispute with your companion until you anger him and he angers you.”

3) Gentleness, softness and calmness. When the Prophet (Sallallāhu `alayhi wasallam)  heard strong rebuking, hitting, and shouting at a camel while moving from Muzdalifah, Rasūlullāh (Sallallāhu `alayhi wasallam)  said: “O people, you must be calm, for rushing and hurrying are not righteousness.” (Ahmad)

4) Concern for others. During Hajj, the servant is concerned not only about himself or herself, but he or she mixes with the pilgrim brothers and sisters and shares with them in clothing, recitation of Talbiyah, transportation, and acts.

5) Responsibility for one’s mistakes. This becomes evident in the case of obligatory atonement for one who makes an intentional mistake that violates the state of ihram, or leaves for Muzdalifah before sunset, etc.

6) Humbleness. This becomes evident in the unity between all pilgrims in rituals and feelings, and in the negation of traces of material differences between them, such as language, nationality, wealth, etc. Rasūlullāh (Sallallāhu `alayhi wasallam) said during his last Farewell Hajj: “O people! Verily, your Lord is one, and your father (Adam) is one; verily the Arab is not superior to the non-Arab, nor the non-Arab to the Arab, nor the white to the black, nor the black to the white, except by taqwa (piety, fearful awareness of Allāh).” (Lata`if al-Ma'arif, 411)

7) Patience. The servant restrains himself or herself from desires by leaving acts that are prohibited while in the state of ihram, and also by leaving some permissible acts while not in the state of ihram. He or she exposes himself or herself to hardship and fatigue in fulfilling the orders of Allāh by performing the rituals so that this is a motive for leaving sins, doing righteous acts, and bearing inconveniences after Hajj.

8) Generosity and openhandedness. This is clear in the bearing the expenditures for the Hajj.

e. Reminder of the Day of Resurrection

Hajj reminds the servant of the Last Day and its states and conditions in a clear manner, including the following:

1) Departure from his or her country and separation from the family reminds the servant of the separation from them when leaving this world for the hereafter.

2) Removal of stitched clothing and lack of adornment reminds the servant of the shroud and resurrection of servants from their graves on the Day of Resurrection barefoot and naked.

3) Journey and fatigue remind the servant of weakness and hardship of the Day of Resurrection, to the point that some will drown in sweat to their necks.

f. Cultivation of Submission and Surrender to Allāh

The pilgrim is trained in the submission, surrender, and complete obedience to Allāh, the Lord of the worlds, as, for example, in the actions of Hajj, such as abandonment of stitched clothing and adornment, Tawaf, Sa`ie, standing on `Arafat, stoning the Jamarat, and shaving or cutting of the hair, and other such matters that do not have an obvious meaning.

g. Deepening of Brotherhood Based on Faith and Islamic Unity

Pilgrims, with all their differences in tongues, races, and nationalities, gather in one place at the same time, in the same appearance, pronouncing the same call of Talbiyah, and for the same purpose: belief in Allāh The Exalted, fulfillment of His order, and leaving of sinfulness, all of which develops deep love between them, which, in turn, becomes a motive for them to know each other, to cooperate, exchange thoughts, advice, news and experiences, reinforcing in them uprightness upon the deen that joined them together and the performance of deeds to reach higher levels.

h. Strengthening the Attachment of Pilgrims to the Predecessors

Actions of Hajj remind of the past, the syi`ar from the migration of Ibrāhīm (`alaihissalam) with his wife and infant to Hijaz, his story when he was ordered to sacrifice his son, his building of the Ka`abah, and his call to people to make Hajj. Likewise, Hajj is a reminder of the prophethood of our Prophet Muhammad (Sallallāhu `alayhi wasallam) and his Farewell Pilgrimage with more than 100,000 Companions, when Rasūlullāh (Sallallāhu `alayhi wasallam) said to them: “Take from me your rites (of Hajj).” Since then ages have passed, and presently time millions of people performing the Hajj. This causes the pilgrim to remember the generations that have witnessed this land before him and to remember that the final destination is the same for all.

i. Strengthened the Remembrance of Allāh

The servant who contemplates during the rituals of Hajj about Talbiyah, Takbir (saying Allāhu Akbar), Tahlil (saying Lāilāha illa Allāh), Tasbih, Du`ā’ [supplication, as well as the two revelations (Qur`ān and Sunnah) that speak about them, will find that an increase in remembrance of Allāh Most High is among the greatest wisdoms and aims of Hajj. Allāh says: “Remember Allāh at Al-Mash `ar Al-Haram (Muzdalifah)” [Al-Baqarah, 2:198]. And the Prophet (Sallallāhu `alayhi wasallam) said: “Circumambulating of the house, [going] between As-Safa and Al-Marwah and stoning have only been legislated for establishment of remembrance of Allāh on the Earth.” [At-Tirmidzi]

4. Warning against Sinfulness and Falling into Error

One does not earn Hajj Mabrūr (An Accepted Hajj) except by leaving sins. While falling into sin is prohibited at all times, Allāh gives a specific order to the pilgrims to leave sins. He says: “Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj” [Al-Baqarah, 2:197]. This is due to the nobility of the time and the greatness of the place. Allāh says: “Whoever intends [a deed] therein [i.e., in Al-Haram] of deviation [in religion] or wrongdoing-We will make him taste of a painful punishment” [Al-Hajj, 22:25]. How could there be reward for one who commits sins?

The contemplation about the state of people during Hajj causes one to realize the many evil deeds and mistakes, which are the result of weak fear of Allāh, lack of consideration of the sacredness of the time and place, ignorance of the Syāri`āh, and following customs. Perhaps among the most widespread evil actions and mistakes in Hajj are the following: intentionally committing prohibited acts while in the state of ihram without a valid excuse, harming Muslims with one’s sayings and actions, leaving of mutual advising and ordering of good and forbidding evil, delaying prayer from its due time, backbiting, slander, vain talk, argumentation, hearsay, extravagance, miserliness in spending, wasting food, bad behavior towards others, negligence with regards to sins such as listening to what is not allowed, uncovering what is not allowed to be uncovered, hurry or delay in performance of rituals, lack of observance of spatial limits that may not be overstepped in performance of actions of Hajj.

Who is more deprived than the pilgrim who sacrifices his or her soul and wealth, and leaves his or her previous state and adornment, and then returns with forbidden actions and the anger of the Merciful?

A poet said: He went to Hajj so that Allāh forgives his sins, and returned with even more sins

5. Striving hard in obedience of Allāh and proper use of time

In the verses about Hajj there are signs that exhort the servant to make a lot of righteous actions while performing the pilgrimage. Among them are the sayings of Allāh Most Exalted: “And whatever good you do, Allāh knows it” [Al-Baqarah, 2:197].

Perhaps among the most important righteous actions that the servant should do plenty of and keep busy with while at Hajj are the following:

a. Actions of the heart. Sincerity, love of Allāh, reliance on Him, fear of Him, hope in His reward, glorification and respect of Him, submission and surrender, expression of one’s need of Him, truthfulness in supplication, repentance, patience, being pleased with Allāh, tranquility, etc. are from the most important actions of the heart that the servant should occupy himself or herself with in the Hajj, for Islam is centered around them. Ibn Al-Qayyim (rahimahullāh) said: “Whoever contemplates the aims and means of the Syari'ah will know the correlation between actions of the body and actions of the heart and (will understand) that the former are of no benefit without the latter.” (Bada`i`ul Fawa'id, 3/330)

b. Recitation of the Qur’ān, remembrance of Allāh, and seeking forgiveness. Allāh has ordered the pilgrims in the verses about Hajj to engage in remembrance (dzikir) and seeking forgiveness. It is related that the Prophet (Sallallāhu `alayhi wasallam) was asked, “What Hajj is the best?” Rasūlullāh (Sallallāhu `alayhi wasallam) said: “That in which there is most dzikir (remembrance of Allāh).” (Al-Mu`jam al-Awsat by At-Tabarāni)

c. Goodness towards people. The Sahabah asked the Prophet, “O Messenger of Allāh, which people are dearest to Allāh?” Rasūlullāh (Sallallāhu `alayhi wasallam) said: “The dearest people to Allāh are those who are the most useful to (other) people.”

d. Call to Allāh. Ignorance, innovations, evil actions, and mistakes have widely spread among the pilgrims. It is obligatory upon scholars and da`ie (those who call people to Islam) to guide and advise others, ordering them to good and forbidding them from evil with wisdom, good exhortation, and arguing in a better way. Shuja' Ibn Al-Walid said: “I was making Hajj with Sufian, and his tongue hardly ceased to enjoin good and forbid evil, both while going and coming back.” (Siyar A'lam an-Nubala', 7/259)

e. Supplication. Hajj is one of the great occasions to ask Allāh the Most Exalted and to supplicate to Him. It is an occasion that requires one to use the opportunity and be submissive before Allāh. Rasūlullāh (Sallallāhu `alayhi wasallam) said “The best supplication is supplication on `Arafat.” [At-Tirmidzi]

Rasūlullāh (Sallallāhu `alayhi wasallam) also said “Those performing the Hajj and `Umrah are the delegates [guest] of Allāh, He who called them, they answered Him and they ask Him and He bestows upon them.” [Sahih al-Jami`, 3173]

6. Steadfastness after Hajj

The evidence of Hajj Mabrūr is steadfastness of the servant after Hajj in practicing righteous acts and leaving of sins. Al-Hasan Al-Basri said: “Hajj Mabrūr is to return abstinent from this world and desiring the hereafter. This is witnessed to in His saying: “And those who are guided-He increase them in guidance and give them their righteousness (taqwa, fearful awareness of Allāh, care to avoid His displeasure) [Muhammad, 47:17]."

So beware, brothers and sisters, of destroying what you build, dispersing what you gather, eliminating what you gain, regressing after guidance, and deteriorating after refining.Remember that Hajj nullifies the sins that precede it and that because of Hajj you return in a state like that on the day your mother bore you. So beware of opposing Allāh with sins after this blessing.

Thus, open a new page in your life and fill it with righteous actions in steadfastness upon His "Ad-Deen".

And Allāh Almighty Knows best.

Saturday, September 1, 2012

Du`ā Seeking Allāh’s Forgiveness and Mercy

Du’ā Seeking Allāh’s Forgiveness and Mercy

  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. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Messenger.

Without Allāh’s Forgiveness and Mercy man would be a complete loser today and in Hereafter. But Allāh is the All-Forgiving and Most Merciful. 

Al-Agharr Al-Muzani (radiyallāhu‘anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, "Sometimes I perceive a veil over my heart, and I supplicate Allāh for forgiveness a hundred times in a day."[Muslim].

It signifies that Rasūlullāh (Sallallāhu ‘alayhi wasallam) was reciting the Names of Allāh and remembering Him all the time. But sometimes due to being too busy in the affairs of the public or due to human needs, there was a pause in this eternal remembrance. Although such a pause was only momentary, this momentary pause was very much disliked by him; and considering it slackness on his part, he prayed for forgiveness from Allāh. This is an important lesson for us. Although Rasūlullāh (Sallallāhu ‘alayhi wasallam) had all his past and future sins forgiven by Allāh, he sought forgiveness very often. Thus due to our many sins and negligence on our part, we must turn to Allāh and seek forgiveness.

In another narration Abu Hurairah (radiyallāhu‘anhu) said: I heard Rasūlullāh (Sallallāhu ‘alayhi wasallam)  saying, "I swear by Allāh that I seek Allāh's Pardon and turn to Him in repentance more than seventy times a day."[Al-Bukhari].

Al-Nu’man ibn Bashīr (radiyallāhu’anhu) narrated that the Prophet (Sallallāhu 'alayhi wasallam) said: “Duā’ is worship.” Then Rasūlullāh (Sallallāhu 'alayhi wasallam) recited: “And your Lord said: Invoke Me I will respond to your (invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness] they will surely enter Hell in humiliation!” (Ghafir, 40:60). [At-Tirmidzi (3372)].

Al-Qadi ‘Iyad (rahimahullāh) said that Du’a is the act of worship which alone deserves to be referred to as ‘Ibadah, or worship, because when one observes it, one in fact shows drawing near to Allah, utter dedication to Him and rejection of all that He does not like and approve.

Following are some comprehensive Du’ās from Al-Qur’ān and Sunnah Rasūlullāh (Sallallāhu ‘alayhi wasallam).

Praising Allāh

Bismiallāhir-Rahmānir-Rahīm. (In the Name of Allāh, the Most Gracious, Most Merciful) Al-Hamdulilahi Rabbil ā’lameen Hamdan yuwafini’ma hu wayukāfi umazīdah. (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 Lijalâli wajhilakirimi wa’adzimi Sultānik. (O Lord! For you all the Praise appropriateness the attributes and greatness of Thy kingdom.)


Was-Salātu was-Salāmu ‘ala Sayyidil Mursalīn waimamil Muttaqīn, Wa ‘ala alihi baitihi wasahbihi ajmaīn. (Salawāt and Sālam on the sayyid of all the Apostles and its righteous followers, his family, members of his household and all the companions.

Or a more complete version

Allāhumma salli ‘ala Muhammad wa ‘ala āli Muhammad kamā sallaita ‘ala āli Ibrāhīm, Wa bārik ‘ala Muhammad wa ‘ala āli Muhammad kama bārakta ‘ala āli Ibrāhīm, fil-‘ālamīn; Innaka Hamīdum Majīd. (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 Ibrahim, 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-ā’lamīn; Innaka Hamīdun Majīd”); At-Tirmidzi (3220) - includes Fil-ā’lamīn,  Ibrāhīm wa ala); Al-Nasā’ie; this version is linguistically sound].

Du’ā seeking Allah’s Mercy and Forgiveness

1. Allāhum-maj ‘alna yamawlana li ā ika zākirin, walina’māika shakirin, (O Allah! 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-sābirin, (Those who are patient when facing the qada and qadar and a the calamity of Thou) Wa minal halāli marzuqin (The people who have been provided with the halal living that Thou blessed) Wa’an-ngairihima’ sū mina wa ‘anin-nirāni muba-‘adin (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. - Rabbanā dzalamnā anfusanā wain lam taghfir lanā lanaku nanna minal khāsirīn. (Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.) [Al-‘Araf, 7:23] Rabbanā innanā amanna faghfir lana zunūbana waqina ‘adzâbannār (Those who say, "Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire,") [Al-‘Imran 3: 16]

2.1- Allāhuma-inna-nas-aluka-salāmatan-fiddīn, 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-‘alaina 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. [Tirmidzi and Hakim]

2.2- Shaddad Ibn Aws (radiyallāhu’anhu) narrated from the Prophet (Sallallāhu ‘alayhi wasallam):  “The best of prayers for forgiveness is:  Allāhumma Anta Rabbi Lā ilāha illa Anta, Khalaqtani wa ana ‘abduka Waana ‘ala ‘ahdika Wa wa’dika mastata’tu. A ‘udzu bika miñ sharri ma sana’tu, Abu ‘ulaka bi Ni’matika ‘alayya Wa abu ‘ulaka bizanbi, Faghfirli fa innahu lā yaghfirudz-dzunuba illa Anta” (O Allāh, You are my Lord, there is no god but You. You have created me and I am Your slave and I am keeping my promise and covenant to You as much as I can. I seek refuge with You from the evil of what I do. I acknowledge Your blessing and I acknowledge my sin, so forgive me, for there is none who can forgive sin except You).” Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “Whoever says this during the day, believing in it firmly, and dies on that day before evening comes, he will be one of the people of Paradise, and whoever says it at night, believing firmly in it, and dies before morning comes, he will be one of the people of Paradise.”[This is recorded by al-Bukhari (6306) and Muslim (2702)]

3 - Allāhummaghfirlana zunubanā Wali wa lidaina, Warhamhum kama Rabbawna singhara, Wali Jami ‘il Mu’minina wal Mu’minat, Wal Muslimina wal Muslimat, Al-ahya iminhum wal amwāt. Birahmatika Ya arhamar rāhimīn. (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-rāhīmīn” (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] 

4.1- Rabb ighfir li (lana) wa tubb ‘alayya (‘alayna) innaka Antat-Tawwābul-Ghafūrur-Rahīm (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]

5 - Ibn Mas’ud (radiyallāhu’anhu) reported: One of the supplications of Rasūlullāh Sallallāhu ‘alayhi wasallam) was: Allāhumma-inni (a)-‘as-aluka-mujibati rahmatik, wa-‘azā-ima-maghfiratik, was-salāmata-min-kulli-ithmin, wal-ghanimata min kulli birrin, wal-fawza bil-jannati, wannajata minan-nār (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].

6 - 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-muslimat Mu’minina-wal-mu’minât, Al-ahyâ-iminhum-wal-amwāt]. Birahmatika-Ya arhamar-RāhimīnWalhamdulilāhi-Rabbil-‘ālamīn. (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]

7. - ‘Abdullah bin ‘Amr (radiyallāhu‘anhu) narrated that Abu Bakar As-Siddiq (radiyallāhu‘anhu) reported: I requested the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) to teach me a supplication which I could recite in my Solāt. Thereupon he said, “Recite: ‘Allāhumma inni zalamtu nafsi zulman kathira, Wa la yaghfirudz-dzunuba illa Anta, Faghfir li maghfiratan min ‘indika, warhamni , Innaka Antal-Ghafūr-ur-Rahim (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].

8-Rabbanā-innna-samia’na-munadīyañ-yuna-dī-lil-imāna-in-āminubirabbikum-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-Abrar (those who are obedient to Allāh and follow strictly His Orders) [Al-’Imran, 3:193] Rabbana ma-wa-atina-ma-wa-‘attana-‘ala-Rusulika-wala-tuhzina-yawmal-Qiyâmah, Innakalātuhlifulmî ‘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.) [Al-’Imran, 3:194]

– Rabbana-lā-tuā-khizna-innasīna- awahtha’na; (Our Lord, do not impose blame upon us if we have forgotten or erred). Rabbana-wala-tahmil-‘alaina-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-mawlâna-fansurna-‘alal-qawmil-kâfirīn (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].

10 - Rabbana ‘alayka tawakkalna wa-ilayka anabna wa-ilaykalmaseer (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 ‘Azīzulhakīm (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]

11 - Shakal bin Humaid (radiyallāhu’anhu) reported: I asked: “O Messenger of Allah, teach me a prayer.” He (Sallallāhu ‘alayhi wasallam) said, “Say: Allahumma inni a ‘udzu bika min sharri sam ‘ie, wa min sharri basari, wa min sharri lisani, wa min sharri qalbi, wa min sharri maniyyi (O Allah! I seek refuge in You from the evils of my hearing, the evils of my seeing, the evils of my tongue; the evils of my heart and the evils of passions).”[Abu Dawud and At-Tirmidzi].

11.1 - ‘Ali bin Abi Talib (radiyallāhu’anhu) reported: A slave, who had made a contract with his master to pay for his freedom, came to me and said: “I am unable to fulfill my obligation, so help me.” He said to him: “Shall I not teach you a supplication which Rasūlullāh (Sallallāhu ‘alayhi wasallam) taught me? It 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];

11.2 -Anas bin Mālik (radiyallāhu’anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) used to supplicate: Allāhumma inni a ‘udzu bika minal-hummi wal-Hazan, Wa a ‘uzubika minal ‘ajziwal-kasal, Wa a ‘uzbika minal-Jubni Wal-Harāmi, Wal-Bukhli, Wa a ‘udzu bika min ‘Adzâbil-qabri, Wa a ‘udzu bika min Fitnatil-Mahya Wal-Mamat, Wa a ‘uzubika min ghalaba tid-daini Waqah-rir-rijal” (O Allāh! I seek refuge in You from difficulties and sadness; I seek refuge in You from helplessness and indolence,; I seek Your Protection from and miserliness, cowardice, senility; I seek Your Protection against the torment of the grave ; I seek Your Protection against and the trials of life and death; And from the burden of indebtedness and the tyranny of men)." [This is recorded by Muslim]

12 - 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 shafai 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 themBirahmatika Yāarhamar-Rāhimīn. (O Lord the Most Merciful and Most Compassionate.) [Tabarāni]

If distress or grief befalls any of you add:

13.Ibn ‘Abbas (radhiyallāhu‘anhu) that the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) used to say, when he felt distressed: “Lā ilāha ill-Allāh al-‘Azīm ul-Halīm, Lā ilāha ill-Allāh Rabb il-‘Arsh il-‘Azīm, Lā ilāha ill-Allāh Rabb is-Samawāti wa Rabb il-Ard wa Rabb il-‘arsh il-Karīm  (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]

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

13.2 - 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]” [Sahih al-Jāmi‘, no. 2605] 

Lā-hawla-wa-lā quwwata-illa-billāh [il-‘Azeem]’ (There is no change of any condition nor power except by Allāh [of the Mighty Throne]).'' [This is recorded by Al-Bukhari and Muslim].

Mercy and Facilitation of  our affair in the Right Way

14 - 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] 

14.1 - Rabbana hablana min azwajina wa zurriyyatina qurrata ‘āyunn, waja’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 duā’ of Prophet Zechariah, (‘alaihissalam) when he called Allāh to bestow him the dzuriyat: “Rabbi la tazarnī fardan waanta khayrul-wârithīn (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 mulhisâb. (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.)" [Ibrahim, 14:40-41]

Guidance, Piety, Chastity and Contentment

15 - ‘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-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah 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 (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

16 - 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 dinika (O Controller of the hearts make my heart steadfast in Your religion).” Rasulullah (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.) [Al-’Imran, 3:8] [This is also recorded by At-Tirmidzi, Muslim]  And add: “Wa 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]

The Du’ā of Hasanah

17 - Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, 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 duā’” [ Jāmi’ At-Tarmidzi]

Closing Salawā

17 - Wasal lallāhu ‘ala Sayyidina Muhammadiñ wa ‘ala alihi wasahbihi ajmain. (And Allāh's mercy be upon Sayyidina Muhammad, his family, and the entire companion.) Subhâna Rabbika Rabbil ‘izzati ‘amma Yasifūn. Wasalamun ‘alal mursalîn. Walhamdulilahi Rabbil ‘ālamīn. (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]

18 - Recite Al-Fātihah
The Closing of the Du’ā.

19 - Rabbana Taqabbal minna Innaka an-tas-sami’ul ‘alim. (O our Lord, accept our du’a Thou the Hearer, the Knower) [Al-Baqarah, 2:127] Watub’alaina Ya mawlana innaka anta- tat-tawwabur-Rahīm. (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 Karīm. (Finally, the call for members of paradise in the heaven, Glory to Thee, O Allāh our Lord) Da’wahum fiha Subhānakallāhumma watahiyatuhum fiha Salāmun (Lastly, O Allāh!  Who is free from imperfection and our salutation for them is Salām) Wa ahiruda’wa-hum-anil-hamdu-lila-hi Rabbil’alamīn. (And the closing words of our praise are that all praise is for Allāh, the Lord, the administrator of the Universe.) [Yunus, 10:10]

20 - Abu Musa (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) ‘Lā-hawla-wa-lā quwwata-illa-billāh[il-‘Azīm]’ (There is no change of any condition nor power except by Allāh [of the Mighty Throne]).'' [This is recorded by Al-Bukhari and Muslim].

The invocation of 
"La hawla wa la quwwata illa billah'' 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.

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

And Allāh Almighty Knows best.