The Remembrance of Allah

The Remembrance of Allāh

By Imam An-Nawawi

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 wa sallam is His Messenger.

How Much Dzikir is required?

Allāh Almighty ordered that He should be remembered a lot at all times. Describing the wise men and women who ponder His signs, the Qurān mentions: “Those who remember Allāh standing, sitting and on their sides,'' [Ali-‘Imran, 3:191] and “Those men and women who engage much in Allāh's praise. For them has Allāh prepared forgiveness and a great reward.” [Al-Ahzāb, 33:35]

Mujahid (rahimahullāh) explained, "A person cannot be one of 'those men and women who remember Allāh much' as mentioned in the above verse of the Qurān, unless he or she remembers Allāh at all times, standing, sitting, or lying in bed."

When asked how much dzikir one should do to be considered as one of "those who remember Allāh much," Ibn Al-Salah (rahimahullāh) said that "much" is "when one is constant in supplicating, in the morning and evening and in other parts of the day and the night as reported from the Prophet, (Sallallāhu ‘alayhi wa sallam)." Concerning the above Qurānic verses 'Ali bin Abi Talha relates that Ibn 'Abbas (radiyallāhu‘anhu) said, "All obligations imposed upon man by Allāh are clearly marked and one is exempted from them in the presence of a genuine cause. The only exception is the obligation of dzikir. Allāh has set no specific limits for it, and under no circumstances is one allowed to be negligent of it. We are commanded to 'remember Allāh standing, sitting and reclining on your sides,’ in the morning, during the day, at sea or on land, on journey or at home, in poverty and in prosperity, in sickness or in health, openly and secretly, and, in fact, at all times throughout one's life and in all circumstances."

Dzikir as an Integral Part of Worship

Sa’id bin Jubair (rahimahullāh) said: "Anyone engaged in obeying Allāh is in fact engaged in the remembrance of Allāh." Some of the earlier scholars tied it to some more specified form. 'Ata (rahimahullāh) said: "The gatherings of dzikir are the gatherings where the lawful and the prohibited things are discussed, for instance, selling, buying, prayers, fasting, marriage, divorce, and pilgrimage." Al-Qurtubi (rahimahullāh) said: "Gatherings of dzikir are the gatherings for knowledge and admonition, those in which the Word of Allāh and the sunnah of His Messenger, accounts of our righteous predecessors, and sayings of the righteous scholars are learned and practiced without any addition or innovation, and without any ulterior motives or greed."

Etiquette of Dzikir

The purpose of dzikir is to purify hearts and souls and awaken the human conscience. The Qurān says: “Recite, [O Muhammad], what has been revealed to you of the Book and establish As-Solāt. Indeed, As-Solāh prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do.'' '' [Al-Ankabut, 29:45] In other words, the remembrance of Allāh has a greater impact in restraining one from shameful and unjust deeds than just the formal regular prayer. This is so because when a servant opens up his soul to his Lord, extolling His praise, Allāh strengthens him with His light, increasing thereby his faith and conviction, and reassuring his mind and heart. This refers to "those who believe, and whose hearts find satisfaction in the remembrance of Allāh, for without doubt in the remembrance of Allāh do hearts find satisfaction.'' [Al-Ra’d, 13:28]

And when hearts are satisfied with the Truth, they turn to the highest ideals without being deflected by impulses of desire or lust. This underscores the importance of dzikir in man's life. Obviously it would be unreasonable to expect these results just by uttering certain words, for words of the tongue unsupported by a willing heart are of no consequence. Allāh Himself has taught us the manner in which a person should remember Him, saying: "And do bring your Lord to remembrance in your very soul, with humility and in reverence, without loudness in words, in the mornings and evening, and be not of those who are unheedful.'' [Al-A’raf, 7.205]

This verse indicates that doing dzikir in silence and without raising one's voice is better. Once during a journey the Prophet, (Sallallāhu ‘alayhi wa sallam), heard a group of Muslims supplicating aloud. Thereupon the Prophet, (Sallallāhu ‘alayhi wa sallam), said: "Give yourselves a respite, you are not calling upon someone deaf or absent. Surely He Whom you are calling upon is near you and He listens to all. He is nearer to you than the neck of your mount." This hadith underlines the love and awe a person should feel while engaged in dzikir.

A part of this etiquette is the requirement that a person wishing to do dzikir be clean in body and dress, and smell sweet and fragrant. This will give him a fresh zeal and he will feel invigorated. One should face the qiblah during dzikir, for the best assemblies are those that face the Ka'bah.

Excellence of Assemblies of Dzikir

Joining the assemblies or circles of dzikir is a commendable practice as shown by the following hadith: ‘Abdullah Ibn 'Umar (radiyallāhu’anhu) reported: "The Prophet, (Sallallāhu ‘alayhi wa sallam), said, 'When you pass by a garden of Paradise, avail yourselves of it.' The Companions asked, 'What are the gardens of Paradise, O Messenger of Allāh?' The Prophet, (Sallallāhu ‘alayhi wa sallam), replied, 'The assemblies or circles of dzikir. There are some angels of Allāh who go about looking for such assemblies of dzikir, and when they find them they surround them'."

Abu Sa’id Al-Khudri and Abu Hurayrah (radiyallāhu‘anhum) reported that the Prophet, (Sallallāhu ‘alayhi wasallam), said: "When any group of men remember Allāh, angels surround them and mercy covers them, tranquility descends upon them, and Allāh mentions them to those who are with Him."

Qatadah reported from Anas ibn Malik (radiyallāhu‘anhum),who said: "The Prophet, (Sallallāhu ‘alayhi wasallam), said: 'When a human is laid in his grave and his companions return and he hears their footsteps, two angels will come to him and make him sit and ask him, "What did you say about this man, Muhammad, (Sallallāhu ‘alayhi wasallam)?" He will say, "I testify that he is Allāh's servant and His Messenger." Then it will be said to him, "Look at your place in Hell-Fire. Allāh has exchanged for you a place in Paradise instead of it".' The Prophet, (Sallallāhu ‘alayhi wasallam), added, 'The dead person will see both his places. As for a non-believer or a hypocrite, he will respond to the angels, "I do not know, but I used to say what the people used to say!” It will be said to him, "Neither did you know nor did you seek guidance from those who had knowledge." Then he will be hit with an iron hammer between his two ears, and he will cry and that cry will be heard by all except human beings and jinns'." [Bukhari and Muslim]

Chapter # 244: The Excellence of Dzikirullāh

Allāh, the Exalted, says:

·    “Recite, [O Muhammad], what has been revealed to you of the Book and establish As-Solāt. Indeed, As-Solāh prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do.'' [Al-Ankabut, 29:45]

·    "Therefore remember Me (by praying, glorifying). I will remember you.'' [Al-Baqārah, 2:152]

·    "And remember your Rabb by your tongue and within yourself, humbly and with fear and without loudness in words, in the mornings and in the afternoons, and be not of those who are neglectful.'' [Al-A’raf, 7:205]

·    "And remember Allāh much, that you may be successful.'' [Al-Juma’ah, 62:10]

·    "Verily, the Muslims (those who submit to Allāh in Islām) men and women... (up to)... And the men and the women who remember Allāh much with their hearts and tongues. Allāh has prepared for them forgiveness and a great reward (i.e. Jannah).'' [Al-Ahzāb, 33:35]

·    "O you who believe! Remember Allāh with much remembrance. And glorify His Praises morning and afternoon [Solāt Fajar and ‘Asar].'' [Al-Ahzāb, 33:41, 42]

1408. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "There are two statements that are light for the tongue to remember, heavy in the Scales and are dear to the Merciful: ‘Subhānallāhi wa bihamdihi, Subhān-Allāhil-‘Azeem (Glory is to Allāh and to Him is the praise, Glory is to Allāh, the Supreme, devoid of imperfection)'.'' [Recorded by Al-Bukhari and Muslim]

Commentary: The Hadith affirms that man’s actions carry weight. On the Day of Judgement, his actions will be cast into the Balance. At that time Allāh will endow these actions with weight, or according to some scholars, those records which register man's actions will be weighed. This is quite possible for the reason that Almighty Allāh is Capable of weighing things without even their physical form. This discussion apart, when actions will be cast into the Balance, the formula mentioned in the Hadith, the utterance of which is very easy, will prove weighty. Every Muslim should make it a practice to repeat them frequently as much as possible. 

Abu Dzarr Al-Ghifari (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said to me, “Shall I tell you the expression that is most loved by Allāh?”' It is ‘Subhānallāhi wa bihamdihi, Subhānallāhil-‘Azeem [Glory is to Allāh and to Him is the praise, Glory is to Allāh, the Greatest, devoid of imperfection)'.''  [Recorded by Muslim]

Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wasallām)said, “He who recites in the morning and in the evening the statement: “Subhānallāhi wa bihamdihi, Subhānallāhil-‘Azeem”(Glory is to Allāh and to Him is the praise, Glory is to Allāh, the Greatest, Devoid of imperfection)'one hundred times, will not be surpassed on the Day of Resurrection by anyone with better deeds than one who utters the same words or utters more of these words.”[Recorded by Muslim]

Commentary: This is one of the modes of dzikir which glorifies, praises and glorifies, extols Allah Almighty similar to Tasbih, Tahmid and Tasbih, Takbir one hundred times a day. It is most simple but rewarding than what was expected on the Day of Resurrection.

Abu Hurayrah (radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said, “Allāh Almighty says, ‘I am in My slave’s opinion of Me and I am with Him when He remembers Me. When he remembers Me in himself, I mention him in Myself. If he mentions Me in an assembly, I mention him in a better assembly than them.’ If he comes near Me by a hand span, I come near him a cubit. If he comes near Me by a cubit, I come near a fathom. When he comes to walking, I come to him running.” [Recorded by Muslim and Al-Bukhari, Ahmad has at the end of it, said, “Allāh is quicker to forgive.”]

Commentary: Allāh Almighty says if we remember Him, He will reciprocate remembering us much better.

‘Abdullah ibn Busr (radiyallāhu’anhu) reported a man said, “O Messenger of Allāh! The laws of Islam are too much for me. Tell me something I can cling to it.” Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “Your tongue should remain moist with the remembrance of Allāh.” [Recorded by At-Tirmidzi]

Abud-Darda’ (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam)   said, “Shall I inform you of the best of your actions and the purest of your property and the highest of your degrees and what is better for you than spending gold and silver and better for you than encountering the enemy and striking their necks and their striking your necks?” They said, “Yes, indeed O Rasūlullāh!” Rasūlullāh (Sallallāhu ‘alayhi wa sallam)   said: “Remembrance of Allāh Almighty.” Mu’adz ibn Jabal (radiyallāhu’anhu) said, “There is nothing which saves from the punishment of Allāh more than remembrance of Allāh.” [Recorded by Ahmad, Ibn Abud-Dunya, At-Tirmidzi and Ibn Mājah]

Abu Musa (radiyallāhu’anhu) reported that the Allāh’s Messenger said, “If one man has some dirhams in his possession which he divides and another remembers Allāh, the one who remembers Allāh is better.” One variant has, “There is no Sadāqah better than remembrance of Allāh.” [Recorded by At-Tabarāni]

Umm Anas (radiyallāhu’anha) reported, who said, “The Allāh’s Messenger, (Sallallāhu ‘alayhi wa sallam) commands me:  “Avoid acts of disobedience: that is the best jihad. Do a lot of invoking Allāh. You do not bring Allāh anything he loves more than a lot of remembrance.” [Recorded by At-Tabarāni] In one variant, “Remember Allāh with much remembrance. It is the action which Allāh loves most to revive.” [At-Tabarāni notes that Umm Anas is not the mother of Anas ibn Mālik]

1409. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: "The uttering of the [four] words: "Subhānallāh (Allāh is free from imperfection), Al-hamdu lillāh (All praise is due to Allāh), Lā ilāha illallāh (There is no true god except Allāh) and Allāhu Akbar (Allāh is the Greatest)'; is dearer to me than anything over which the sun rises.''[Recorded by Muslim]

Samurah Ibn Jundub (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “The dearest of words to Allāh are four: ‘Subhānallāh (Glory be to Allāh); ‘Alhamdulillāh(Praise be to Allāh);‘Lā ilā ha illallāh (There is no god but Allāh); and ‘Allāhu Akbar (Allāh is the Greatest).’ It does not matter whichever of them you say first.” [Recorded by Muslim and An-Nasā’ie, He added, “They are part of the Qurān.”]

Commentary: 

1. The ‘uttering’ in the hadith of Hurayrah indicates doing dzikir. This Hadith highlights the fact that the formulas which mention Tasbih, Tahmid, Syahādah, and Takbir are highly valuable words of dzikir by the Prophet (Sallallāhu ‘alayhi wa sallam) more than anything in the world, because this is one of the virtues which will survive and will be rewarded, while the world and all that it has will perish.

2. The Hadith of Samurah indicates the dearest of four words to Allāh: "Subhānallāh (Allāh is free from imperfection), Al-hamdulillāh (All praise is due to Allāh), Lā ilāha illallāh (There is no true god except Allāh) and Allāhu Akbar (Allāh is the Greatest)'.  The term “you say” in hadith of Samurah also indicates Dzikirullāh.  The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said that it does not matter whichever of them you say first. They are part of the Qurān.

3.  As such the four words are most pertinent to recite as much as possible without limitation in our daily life. It is a form of a free mode of the dzikir. As Imām At-Tirmidzi in his takhrij said that after saying the four words to add the ‘Tamjid’ saying: ‘‘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)]

‘Ali bin Abi Talib (radiyallāhu’anhu) narrated that he and Fātimah Az-Zahrah radiyallāhu’anha) were seeking a servant to make their work easier. The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) refused and said to her, “Shall I tell you of something better than what you have asked for?” They said, “Certainly.” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, “These are words that were taught to me by Gabriel, (‘alayhissalam): At the end of every Solāh, Glorify Allāh (Subhānallāh)  ten times, Praise Him (Al-hamdulillāh) ten times and Extol His Greatness (Allāhu Akbar) ten times. When you go to bed, glorify Allāh (Subhānallāh) thirty-three times, praise Him (Al-hamdulillāh) 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 wa sallam) taught us.” [Recorded by Al-Bukhāri and Muslim] 

Commentary: The hadith indicate the combined mode of dzikir: Tasbih: Subhānallāh (Allāh is free from imperfection), ten times or thirty-three times; Tahmid: Al-hamdulillāh (All praise is due to Allāh), ten times or thirty-three times and Takbir: Allāhu Akbar (Allāh is the Greatest) ten times or thirty-four times. It is followed by Tahlillah.

‘Abdullah Ibn ‘Umar (radiyallāhu’anhum) narrated: A man saw in a dream that it was said to him: "What does your Prophet (Sallallāhu ‘alayhi wa sallam) 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 wa sallam) about that and the Messenger of Allah (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 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)]

In a hadith of Abu Hurayrah (radiyallāhu’anhu) who narrated: “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) would say each of the following twenty-five times: ‘Subhānallāh, Al-Hamdu Lillāh, Allāhu Akbar” and “Lā ilāha illallāhu, wahdahu lā syarīka lah, lahul-mulku wa lahul-hamdu, wa Huwa ‘ala kulli shay iñ Qadeer (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.)’.” [Recorded by Al-Bukhari and Muslim] 

Commentary:   This Hadith indicate another mode of dzikir which is to say all the three words: “Tasbih: Subhānallāh, Tahmid: Al-Hamdu Lillāh, and Takbir: Allāhu Akbar” should be recited twenty-five times; and followed with Tahlilah “Lā ilāha illallāhu, wahdahu lā syarīka lah, lahul-mulku wa lahul-hamdu, wa Huwa ‘ala kulli shay iñ Qadeer (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.)

The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: “The best (supplication) I and the other Prophets who were sent before me were proclaimed is: “Lā ilāha illallāh, Wahdahu La syarīkalah, Lahul mulku wallāhul hamdu Yuhyi wa Yumit, Wa huwa ‘ala kulli shay iñ Qadeer. (There is no deity worthy of worship but Allāh, He is Alone and has no partner. To Him belongs the Ownership (of everything), and to Him belongs all the Praise, Who gives life and causes death, and He has total power over all things).” [Recorded by At-Tirmidzi]

Commentary:  Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) enlighten that Tahlillah is the best supplication that was sent to him and the other Prophets before him.

1410. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "He, who utters a hundred times in a day these words (Tahlil): ‘Lā ilāha illallāhu, wahdahu la syarīka lah, lahul-mulku wa lahul-hamdu, 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 (Tasbih and Tahmid; Tasbih and Takbir): ‘Subhānallāhi wa bihamdihi, Subhānallāhil-‘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.''  [Recorded by Al-Bukhari and Muslim]

Commentary:  This Hadith indicate another mode of Dzikir and the benefit of saying Tamjid and Tasbih and Tahmid ; Tasbih and Takbir one hundred times daily; his sins will be obliterated even if they are equal to the extent of the foam of the ocean. The sins mean minor sins and those which do not relate to the rights of people. This point has already been elaborated in the preceding Ahadith.

1411. Abu Ayyub Al-Ansari (radiyallāhu’anhu) reported: Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: "He who utters ten times (Tahil): ‘Lā ilāha illallāhu, wahdahu la syarīka lah, lahulmulku wa lahul hamdu, 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 equal to that for freeing four slaves from the progeny of Prophet Ismā’il.''  [Recorded by Al-Bukhari and Muslim]

Commentary: This Hadith also indicate another mode of Dzikir and the benefit saying ten times Tahil. The phrase “Slaves from the progeny of Ismā’il” is a simile for very precious slaves. That is, it has the same reward to which the emancipation of four very precious slaves is eligible.

1412. Abu Dzarr Al-Ghifari (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said to me, "Shall I tell you the expression that is most loved by Allāh?'' It is ‘Subhānallāhi wa bihamdihi, Subhānallāhil-‘Azeem [Glory is to Allāh and to Him is the praise, Glory is to Allāh, the Greatest, devoid of imperfection)'.''  [Recorded by Muslim]

Commentary: This Hadith is similar and indicate mode dzikir to the above; Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) indicates the dzikir of Tasbih is most loved by Allāh.

1413. Abu Malik Al-Ash’ari (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “Wudhu’ is half of Solāh, and the expression: ‘Subhānallāh (Allāh is free from imperfection)’ fills the Balance, and the expression: ‘Al-hamdulillāh (Praise be to Allāh)’ fills the space between the heavens and the earth.”  [Recorded by Muslim]

Commentary: 

1."Tuhur’’ is purification or Wudhu', while "Tahur’’ is water or something which is used for purification. According to some scholars, “Faith'' means Solāh. This is also the sense in which it has been used in the Qurān: "And Allāh would never make your Faith to be lost (i.e., your solāh).'' [Al-Baqarah, 2:143]. Thus when Solāh is the Faith, the purification is a prerequisite for Solāh. Solāh is not valid without purification. Some scholars are of the opinion that Faith here means Faith in general, as the Syāri’ah defines it: To sincerely accept and believe in all that the Prophet (Sallallāhu ‘alayhi wa sallam) came with, i.e., sincere acceptance of Allāh and His Prophet (Sallallāhu 'alayhi wa sallam).

2.“Purification is half of the Faith”' means the acceptance that purification is the most important article of Faith. It is like the saying of the Prophet (Sallallāhu ‘alayhi wa sallam) that "Hajj is ‘Arafah'', which means that ‘Arafat (the place where the pilgrims stay on the 9th day of Dzulhijjah) is the most important element of the Hajj. Thus, this Hadith stresses the importance and merits of purification and offers an inducement for it.

3. The Hadith also mentions the eminence of the invocations of Tasbih and Tahmid by saying that if they are given a form, they will fill the space between the heavens and the earth. In other words, it is a description of the infinite vastness of the Mercy and Grace of Allāh.

1414. Sa’ad bin Abu Waqqas (radiyallāhu’anhu) reported: A bedouin came to the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) and said to him, “Teach me a few words to recite frequently.” Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “Say: ‘Lā ilāha illallāhu wahdahu lā syarīka lahu; Allāhu Akbar kabirañ, wal-hamdu lillāhi kathirañ wa Subhānallāhi Rabbil-‘Alameen; Wa Lā hawlā wa la quwwata illābillāhil-‘Azizil-Hakeem (There is no true god except Allāh the One and He has no partner with Him; Allāh is the Greatest and greatness is for Him. All praise is due to Him. Allāh, the Rabb of the worlds is free from imperfection; there is no might and power but that of Allāh, the All-Powerful and the All-Wise)’.” The bedouin said: “All of these for my Rabb. But what is for me?”' Thereupon he (Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “You should say: ‘Allāhummaghfir li, Warhamni, Wahdini, Warzuqni (O Allāh! Grant me pardon, have mercy upon me, direct me to righteousness and provide me subsistence)’.”[Recorded by Muslim]

Commentary:  The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) advice us to recite frequently another variant of Tamjid and to make dzikir of Seeking Allah’s Mercy.

Ibn ‘Abbās (radiyallāhu’anhu) narrated: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to say in the “Sitting between the two Sujud”: “Rabbighfirli, Warhamni, [Wajburni, Warfa’ni], Wahdini, Wa‘āfini, 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 Mājah and Hākim, who declared it sahih and Dhahabi agreed].

Commentary:  It is a Sunnah a Sunnah of Rasūlullāh (Sallallāhu ‘alayhi wasallam), to recite dzikir of Seeking Allah’s Mercy in the “Sitting between the two Sujud.

1415. Thawban Ibn Bajdad (radiyallāhu’anhu) reported: Whenever Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) completed his Solāh, Rasūlullāh would ask Allah’s forgiveness 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 Thoucome 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!)’ [Recorded by Muslim]

Commentary: This Du’ā after the Istighfar is a Sunnah of Rasūlullāh (Sallallāhu ‘alayhi wasallam), and it is highly recommended to recite it after Solāh.

Hilal bin Yāsir bin Zaid (radiyallāhu’anhu), the freed slave of the Prophet, and  ‘Abdullah Ibn Mas’ud (radiyallāhu’anhu) reported that his grandfather told him that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “He who says:  ‘Astaghfirullāh al ‘adzeem, alladzi lāilāha illā, huwal-Hayyul-Qayyum, wa atūbu ilaīh (I seek the forgiveness of Allāh, the Most Supreme, whose 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-Hākim].

Commentary: The hadith indicate that whoever made the Istighfar:  “Astaghfirullāh al ‘adzeem, alladzi lā ilāha illā, huwal-Hayyul-Qayyum, wa âtūbu ilaīh (I seek the forgiveness of Allāh, the Most Supreme, whose there is no true god except Allāh, He, the Ever Living One The Self-Existing One, and I turn to Him in repentance), thrice; their sins will be forgiven.

In the hadith of ‘Abdullah Ibn ‘Umar (radiyallāhu’anhu) he reported: We would count for the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) in one sitting 100 times saying: ‘Rabbighfirli wa tubb ‘alayya innaka antat-tawwābul- [another narration adds: Ghafūrur] Raheem’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of Repentance, [Oft-Forgiving], Most Merciful). [Recorded by Abu Dawud (1516) and At-Tirmidzi (3434) and others: sahih].

Commentary:

1. The hadith indicate another mode of Istighfar of Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) in seeking forgiveness and repentance; and Rasūlullāh Messenger (Sallallāhu ‘alayhi wa sallam) recites it 100 times in a sitting.

2. In one narration The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) advised his wife ‘Aishah (radiyallāhu’anha) that before going to bed to do four things, to  khatam Al-Qurān; to attain Prophet's Intercession on the Day of Resurrection; to seek pardon from the people; and to perform Hajj and Umrah. After ‘Aishah (radiyallāhu’anha) replied that it would be difficult to achieve it at once. The Prophet (Sallallāhu ‘alayhi wa sallam) smiled then explained it through reciting Surah Al-Ikhlas, thrice, send Salawāt to the Prophet (Sallallāhu ‘alayhi wa sallam), Istighfar and dzikir: “Subhānallāh; wal hamdulillāh, wa Lāilaha llāh, Wallāhu Akbar” respectively.

‘Abdullāh Ibn ‘Amr (radiyallāhu’anhu) narrated that Abu Bakar As-Siddiq (radiyallāhu’anhu) reported: I requested the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) to teach me a supplication which I could recite in my Solāh. Thereupon he said: “Recite, ‘Allāhumma inni dzalamtu nafsi zulman kathira, 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]

Shaddad Ibn Aws (radiyallāhu’anhu) narrated from the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam):  "The best supplication for seeking forgiveness (Sayyid-ul-Istighfar) is to say: Allāhumma anta Rabbi lā ilāha illa Anta, khalaqtani wa ana ‘abduka Wa ana ‘ala ‘ahdika Wa wa’dika mastata’tu. A‘udzu bika min syarri ma sana’tu, Abu ‘u laka bi Ni’matika ‘alayya Wa abu ‘u laka bi zanbi, 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 wa sallam) 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.” [Recorded by Al-Bukhari (6306) and Muslim (2702)]

Commentary: It is highly recommended to recite this Sayyid-ul-Istighfar which is a Sunnah of Rasūlullāh (Sallallāhu ‘alayhi wasallam).

1416. 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.

1417. ‘Abdullah bin Zubair (radiyallāhu’anhu) after Taslim at the conclusion of every Solāh used to recite [Tahlillah]: “Lā ilāha illallāhu wahdahu la syarīka lahu, lahul-mulku, wa lahul-hamdu, wa Huwa ‘ala kulli shay ‘iñ Qadeer. Lā hawlā walāquwwata illa billāh. Lā ilāha illallāhu wa la na’ budu illā iyyāh, Lahun-ni’ matu, wa lahul-fadlu, wa lahuth-thana ‘ul-hasan. Lā ilāha ilallāhu mukhlisina, lahud-deena 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).”' ‘Abdullah Ibn Az-Zubair (radiyallāhu’anhu) said: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to celebrate Allāh’s Greatness in those terms after every Solāh. [Recorded by Muslim and An-Nasā’ie]

Commentary:  The invocation: celebration Allāh’s Greatness, mentioned in this Hadith is ordained by the Prophet (Sallallāhu ‘alayhi wa sallam) and was his practice. Every Muslim has to follow only the preachings and practice of the Prophet (Sallallāhu ‘alayhi wasallam).

1418. Abu Hurayrah (radiyallāhu’anhu) reported: The poor Emigrants came to the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) and said: “The wealthy have gone with the highest ranks and lasting bliss.'' He asked: "How is that?'' They replied: “They offer Solāh as we offer it; they observe fast as we do; (and as they are wealthy) they perform Hajj and ‘Umrah, and go for Jihad, and they spend in charity but we cannot, and they free the slaves but we are unable to do so.”' The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “Shall I not teach you something with which you may overtake those who surpassed you and with which you will surpass those who will come after you? None will excel you unless he who does which you does.”' They said: “Yes, please do, O Messenger of Allāh!'' Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, "You should recite Tasbih: “Subhānallāh (Allāh is free from imperfection)”, Takbir: “Allāhu Akbar (Allāh is Greatest)”, Tahmid: “Al-hamdulillāh (Praise be to Allāh)” thirty-three times after each Solāh.” [Recorded by Al-Bukhari and Muslim]

Commentary:  This Hadith indicate another mode of Dzikir with a slightly different wording with reference to Sahih Muslim saying all three words thirty-three times. The elaboration made by Abu Salih apparently seems to indicate that all the three words should be recited in combination while other religious scholars have shown preference for reciting them separately. The purpose is, however, attained in either way. There does arise one question here: Should one recite each of these words thirty-three times or in all for thirty-three times? The wording of the Hadith does not make this clear. Other Ahadith, (which will follow soon) make it clear that each of these words is to be recited for thirty-three times. This is how their aggregate will come to ninety-nine. The Hadith that follows makes this point clear.

1419. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "He who recites after every Solāh: Subhānallāh (Allāh is free from imperfection) thirty-three times; Al-hamdu lillāh (Praise be to Allāh) thirty-three times; Allāhu Akbar (Allāh is Greatest) thirty-three times; and completes the hundred with [Tahlilah]: Lā ilāha illallāhu, wahdahu lāsyarīka lah, lahul-mulku wa lahul-hamdu, wa Huwa ‘alā 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); will have all his sins pardoned even if they may be as large as the foam on the surface of the sea.'' [Recorded by Muslim]

Commentary:  This Hadith indicate another mode of Dzikir reciting each of the Tasbih (‘Subhānallāh), Tahmid (‘Al-hamdu lillāh), and Takbir (‘Allāhu Akbar)’ thirty-three times and completes the hundred with Tahlilah (Lā ilāha illallāhu, wahdahu lā syarīka lah, lahul-mulku wa lahul-hamdu, wa Huwa ‘alā kulli shay iñ Qadeer).

1420. Ka’ab bin ‘Ujrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "There are some words, the reciters of which will never be disappointed. These are: Tasbih [‘Subhānallāh (Allāh is free from imperfection)’], thirty-three times, Tahmid [‘Al-hamdu lillāh (Praise be to Allāh)’] thirty-three times and Takbir [‘Allāhu Akbar’ (Allāh is Greatest)’] thirty-four times; and these should be recited after the conclusion of every prescribed solāh.'' [Recorded by Muslim]

Commentary: 

1. This Hadith indicate the dzikir similar to the mode of Dzikir narrated by ‘Ali bin Abu Talib (radiyallāhu’anhu) above.

2. "Muaqqibat’’ means the words of Praise and Glorification of Allāh which are recited after Solāh. This Hadith says that the words"Allāhu Akbar'' should be recited thirty-four times.

3. The Precedent was set by the above hadith to include with Tahlilah: “Lā ilāha illallāhu, wahdahu lā syarīka lah, lahul-mulku wa lahul-hamdu, wa Huwa ‘alā 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)”'. The above hadith indicates its virtues that all sins be pardoned even if they may be as large as the foam on the surface of the sea, as said by mentioned by Rasūlullāh (Sallallāhu ‘alayhi wa sallam).

1421. Sa’ad bin Abu Waqqas (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to seek (Allāh's) protection after solāh in these words: “Allahumma inni a ‘udzu bika minal-jubni wal-bukhl, wa a ‘udzu bika min an uradda ila ardhalil- ‘umūr, 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).”'  [Recorded by Al-Bukhari]

Commentary:  Some religious scholars are of the opinion that it is better to observe reciting this Du’ā after concluding solāh and that it is better to combine both. Some scholars say that the Prophet (Sallallāhu ‘alayhi wa sallam) used to recite this Du’ā just before Taslim, while he used to recite the Du’ā mentioned earlier after Taslim.

1422. Mu’adz bin Jabal (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) took hold of my hand and said, "O Mu’adz! By Allāh I love you, so I advise you to never forget to recite after every solāh: “Allāhumma ‘a ‘inni ala dzikrika, wa syukrika, wa husni ‘ibādatik (O Allāh, help me remember You, to be grateful to You, and to worship You in an excellent manner).”' [Recorded by Abu Dawud]

Commentary: This Hadith stresses the fact that one should seek the Help of Allāh for His remembrance, thanksgiving and worship, because one cannot do anything without His Help and Support. It also shows the superiority of Mu’adz (radiyallāhu’anhu) and the Prophet’s love for him.

1423. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) 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]

‘Aishah (radiyallāhu’anha) the wife of the Prophet (Sallallāhu ‘alayhi wa sallam) narrated that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to say during his solāh (i.e. after Tashahhud and before Taslim):   “Allāhumma inni a ‘udzu bika [‘adzābi Jahannam, wa] min ‘adzābil-qabri, wa a ‘udzu bika min fitnat il-masihhid-dajjāl, wa a ‘udzu bika min fitnat il-mahya wa fitnat il-mamāt. Allāhumma inni a ‘udzu bika min [al-kasali wal harami] wal-ma’ tham wal-maghram (O Allāh, I seek refuge with You from the punishment [of the Hell and] grave and I seek refuge with You from the turmoil of the Dajjaal and I seek refuge with You from the trials of life and the trials of death. 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 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.

It was narrated that the Prophet (Sallallāhu ‘alayhi wa sallam) said to a man (one of the Sahabah): “What do you say when you supplicate (after the Tashahhud)?” He said: “I recite the Tashahhud, then I say: “Allāhumma inni as alukal-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.” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “It is about them that we were murmuring.”  [Narrated by Abu Dawud, 792: sahih]

Muslim Ibn Al-Harith reported that his father said, “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam)said to me, ‘When you performed Solāh 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.” [Recorded by Ahmad and Abu Dawud]

Commentary:

1. This Du’ā, seeking for Jannah and protection from An-Narr is a Sunnah of Rasūlullāh (Sallallāhu ‘alayhi wasallam), and it is highly recommended to recite it not only after Solāh but in all situations.

2. In a narration of Abu Hurayrah (radiyallāhu’anhu), who reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said: "If a believer had full knowledge of the chastisement of Allāh, none (but) would covet His Jannah; and were an infidel to know the Mercy Allāh has, none would despair of His Jannah". [Muslim] The phrase “full knowledge of the chastisement, none would covet His Jannah”  means  if a believer has complete understanding of the level of Allah’s unhappiness towards their wrong-doing, they could not bring themselves to even hope or desire to be allowed into Jannah. The phrase “and were an infidel to know the Mercy Allah has, none would despair of His Jannah” means if an unbeliever has any idea of the deepness of Allah’s generosity for forgiveness and or compassion, they will never lose hope of being able to enter Jannah.

3. Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) indicates the torment from Divine wrath is very severe if one had the knowledge of it. These are described to enable a sinner to save himself from it and only desire the Jannah. It is only those who are obedient; piety, Muttaqun and submitting to Him, faithfully and accordingly to Allah will receive His Grace and Mercy, while the disobedient will suffer the consequences of His Wrath. The Allāh’s Mercy is immeasurable.  

4. Allāh says: "Verily, the Abrar (pious and righteous) will be in Delight (Jannah). And verily, the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Surah Al-Infitar, 82:13, 14]

5. Anas bin Mālik (radiyallāhu’anhu) reported that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said:  “Whoever asks Allāh for Paradise, “Allāhumma inni as alukal-Jannah”, (O Allāh, I ask You for Paradise) - three times, Paradise will say, ‘O Allāh, admit him to Paradise. ‘Whoever seeks protection from the Fire, “Allāhumma ajirni minan-nār” (O Allāh, protect me from the Fire) three times, Hell will say, ‘O Allāh, protect him from the Fire.’” [Recorded by At-Tirmidzi, 2572; Ibn Mājah, 4340. This is a sahih hadith].

6. Abu Sāleh (radiyallāhu’anhu) related from one of the companions that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) inquired a man, “What do you say in your Solāh?” He said, “I say the Tashahhud and then I say, “Allāhumma inni asaluka al-Jannah wa a’udzu bika minan-nār (O Allāh! I ask of you Paradise and seek refuge in You from Hell-fire).” But I cannot murmur as good as you or Mu’adz (as eloquent as you are).” The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, ‘We ask concerning Paradise and the Hell-fire.’” [Related by Ahmad and Abu Dawud] 

Anas Ibn Mālik (radiyallāhu’anhu) narrated: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) heard a companion say in his [du’ā after] Tashahhud: “Allāhuma inni asaluka bi anna lakal-hamd, Lāillā hailla anta [wahdakalasyarīkalak], [[Ya] al-Mannan], [Ya] badi ‘assamawatiwal ard, Ya Dzul Jalali wal ikram, Ya Haiyu Ya Qaiyum [inni asaluka] [al Jannata wa a ‘udzubika 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” [Recorded by Abu Dawud, An-Nasā’ie, Ahmad, Al-Bukhāri in Al-Adab Al-Mufrad, At-Tabarāni; Ibn Mandah in Tawhid (44/2, 67/1, 70/1-2): sahih isnāds.]

1424. ‘Ali Ibn Abu Talib (radiyallāhu’anhu) reported: When the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) was in Solāh, Rasulullah (Sallallāhu ‘alayhi wa sallam) used to supplicate towards the end of prayer (du’ā) after Tashahhud and before the concluding salutations (Taslim): “Allāhum-maghfir li ma qaddamtu wa ma akh-khartu, wa ma asrartu, wa ma a’lantu, wa ma asraftu, wa ma Anta a’lamu bihi minni. Antal-Muqqadimu, wa Antal-Muakhkhiru. Lā ilāha illa Anta (O Allāh! Forgive my former and latter sins, which I have done secretly and those which I have done openly, and that I have wronged others, and those defaults of mine about which You have better knowledge than I have. You Alone can send whomever You will to Jannah, and You Alone can send whomever You will to Hell-fire. None has the right to be worshipped but You.” [Recorded by Muslim]

Ibn Abi Hatim and Ibn Jarir Al-Tabari (rahimahumullāh) recorded that Umm Salamah (radiyallāhu’anha), reported that the Prophet (Sallallāhu ‘alayhi wa sallam) used to supplicate: ‘Ya Muqallibal-qulubi, thabbit qalbi ‘ala deenik (O Controller of the hearts makes my heart steadfast in Your religion).” Rasūlullāh (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) [Recorded byMuslim and At-Tirmidzi]

1425. ‘Aishah (radiyallāhu’anha) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to recite frequently in his ruku’ and Sujud: "Subhānak-Allāhumma, Rabbana wa bihamdika. Allāhum-maghfir li (How perfection is Thou, O Allāh! Our Lord and the Praised are indeed for Thou. O Allāh! Forgive me). [Recorded by Al-Bukhari and Muslim]

1426. ‘Aishah (radiyallāhu’anha) reported: The Allāh’s Messenger (Sallallāhu 'alayhi wasallam) used to recite in his ruku’ and Sujud:"Subbūhun Quddusun, Rabbul-malā ikatu war-ruuh (You are the Most Glorious, the Most Holy, You the Rabb of the angels and of Jibril) [Recorded by Muslim].

Commentary:  "Subbuh’’ and "Quddus'' are two attributive Names of Allāh which denote His Perfect Purity and Uniqueness.”Ar-Ruh'' means Jibril (Gabriel). Although he, too, comes in the category of angels but his special mention is made here to emphasize his majesty and honour. In short, the recitation of the prayers mentioned in this Hadith is in keeping with the practice of the Prophet (Sallallāhu 'alayhi wa sallam).

 1427. ‘Abdullāh Ibn ‘Abbas (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: “Glorify your Lord in Ruku’ and exert yourself in supplication in prostration. Thus your supplications are liable to be accepted.”'[Recorded by Muslim]

 1428. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: “A slave becomes nearest to his Rabb when he is in Sujud. So increase supplications while Sajdah.” [Recorded by Muslim]

Commentary:  Both of the Ahādith mentioned above, evidently show that there is greater possibility of acceptance of an invocation which is made in a sajdah. Therefore, one must do it in the voulntary Solāh.

1429. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to say in his Sujud: “Allāhummaghfir li dzanbi kullahu; diqqahu wa jillahu, wa ‘awwalahu wa akhirahu, wa alaniyatahu wa sirrahu (O Allāh! Forgive all my sins, the small and the great, first and the last, the open and the secret).”' [This is recorded by Muslim].

Commentary:  Although the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) was innocent and free of sins, he used to pray for the forgiveness of his shortcomings out of his gratitude to Allāh's Might and Majesty. Thus, this Hadith has a great lesson for us. In spite of being innocent, he was always fearful of the Wrath of Allāh, while we, despite being embodiments of sins, are fearless of Allāh.

1430. 'Aishah (radiyallāhu’anha) reported: “One night I missed the Messenger of Allah (Sallallāhu ‘alayhi wa sallam) from his bed. I searched for him. When I found him he was in ruku’ or sajdah posture and was reciting: Subhānaka wa bi hamdika. Lā ilāha illa Anta (You are free from imperfection and I begin praising You. There is no true god except You)."

Commentary: The dzikir contain words of Tasbih Tahmid and Tahlil.

According to the narration in Muslim, ‘Aishah (radiyallāhu’anha) reported, before he passed away Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) frequently recited these words: "Subhānaka Rabbana wa bihamdika Astaghfiruka wa atubu ilaīk. (How perfection is Thou, our Rabb, and all praise is for You, O Allāh forgive me.)" I (‘Aishah (radiyallāhu’anha) asked him: "O Messenger of Allāh! What are these new words which I hear from you repeatedly?" He replied, "A sign has been appointed for me relating to my people that I should repeat these words at the sight of that sign". Then he recited Surat An-Nasr, 110.

Commentary: The dzikir contain words of Tasbih Tahmid, Tahlil, and Istighfar. In general, asking of forgiveness all the time is necessary and commendable. But during the old age and the last days of one's life it is particularly very essential. In this way, the Sunnah of Rasūlullāh (Sallallāhu ‘alayhi wa sallam) would also be followed.

Aishah (radiyallāhu’anha) narrated that she asked the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) about some words he said after a gathering. Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: "If he has said some good words (and he says this statement of remembrance), it will be a seal for them to preserve them until the Day of Resurrection, and if he has said something other than that, an expiation (words) for him will be: ‘Subhanak Allāhumma wa bihamdika, astaghfiruka wa atubu ilayk (Glory and praise be to You, O Allāh , I seek Your forgiveness and I repent to You.)’” [An-Nasā’ie 1344, Eng. trans: Vol. 2, Book 13, Hadith 1345(Hasan)]

Commentary: This dzikirullah is also known as Kafarah al-Majlis

Another narration: My hand fell over his feet while he was in Sujud with his feet erect. He was supplicating:  “Allāhumma inni a ‘udzu biridhaka min sakhatika, wa bi-mu ‘afatika min ‘uqubatika, wa a ‘udzu bika minka, la uhsi thana ‘an ‘alayka, Anta kama athnaita ‘ala Nafseek (O Allāh! I seek protection against Your Wrath in Your Pleasure. I seek protection in Your Pardon against Your chastisement; I am not capable of enumerating praise of You. You are as You have lauded Yourself).”'

1431. Sa’ad bin Abu Waqqas (radiyallāhu’anhu) reported: We were with the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) when he asked, “Is anyone of you unable to earn a thousand good deeds?”' One of those present asked: “How can one earn thousand good deeds in a day?” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) replied, “By saying: Subhānallāh, a hundred times, then one thousand good deeds will be recorded for him or one thousand sins will be blotted out from his record.”' [Recorded by Muslim]

Commentary: This Hadith indicates one thousand good deeds in return for saying the word “Subhānallāh” is a minimum reward under the promise that says  i.e., ten-fold reward would be given for each good deed. The words “Au yuhattu’’ is open to disagreement among the religious scholars. Some of them have mentioned it with “Au” which means one gets one thousand good deeds or a thousand sins are forgiven; while others have mentioned this Hadith with the word “Wa yuhattu”, that is, one is given a thousand virtues and a similar number of sins are pardoned.

1432. Abu Dzarr Al-Ghifari (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “"When you get up every morning charity is due from every joint bone of the body of every one of you. Every utterance of Allāh's Glorification (i.e., Subhānallāh) is an act of charity, and every utterance of praise of Him (i.e., Al-hamdulillāh) is an act of charity, and every utterance of profession of Faith (i.e., Lā ilāha illallāh) is an act of charity, and every utterance of His Greatness (i.e., Allāhu-Akbar) is an act of charity; and enjoining good is an act of charity and forbidding what is disreputable is an act of charity; and Two Rak’ah of Solāh which one offers in the forenoon (Ad-Duha) will suffice for all this.”' [Recorded by Muslim]

Commentary:

1. This hadith has already been mentioned in Hadith no. 118. There are three hundred and sixty joints in a human body which enable him to work and make all kinds of movements. If man's body did not have these joints it would have been impossible for him to sit, stand, lie, move and make use of different organs of his body. Thus every joint is a blessing for which one must express gratitude to Allah. It is yet another Blessing of Allah that He has also told man a very easy way of thanksgiving which can be practised even by the poorest man in the world.

2. This hadith indicate the means of thanksgiving (gratitude) Allah Almighty may be done in the form recitation of Tasbih (Subhānallāh), Tahmid (Al-hamdulillāh), Takbir (Allāhu Akbar), Tahlil (Lā ilāha illallāh), and to preach virtue and forbid wrong or unlawful, etc. In fact it is an act of charity (Sadaqah).

3. If one is unable to do even this, then he should perform two rak’ah of Solāh Dhuha at any time in the forenoon. If one wants to enlarge their number, he can increase them to eight with the condition that the eight are divided into four couplets.

Abu Dzarr Al-Ghifari (radiyallāhu’anhu) reported: Some people said to Messenger of Allah (Sallallāhu ‘alayhi wa sallam): "O Messenger of Allah, the rich have taken away (all the) reward. They observe Solāh as we do; and give Sadaqah (charity) out of their surplus wealth." Upon this he (the Prophet, Sallallāhu ‘alayhi wa sallam) said, "Has Allah not prescribed for you (a course) following which you can (also) give Sadaqah? In every declaration of the glorification of Allah (i.e., saying Subhān Allāh) there is a Sadaqah, and in every Takbir (i.e., saying Allāhu Akbar) is a Sadaqah, and in every celebration of praise (saying Al-hamdulillāh) is a Sadaqah, and in every declaration that He is One (Lā ilāha illallāh) is a Sadaqah, and in enjoining of good is a Sadaqah, and in forbidding evil is a Sadaqah, and in man's sexual intercourse (with his wife) there is a Sadaqah." They (the Companions) said: "O Messenger of Allah is there reward for him who satisfies his sexual need among us?" He said, "You see, if he were to satisfy it with something forbidden, would it not be a sin on his part? Similarly, if he were to satisfy it legally, he should be rewarded".[Muslim].

Commentary:

The above two Hadiths highlights a number of important points:

1. The hadiths are parallel to hadith no. 1409 by Abu Hurayrah and following of Samurah bin Jundub (radiyallāhu’anhum) above on the virtues of saying, "Tasbih: Subhānallāh (Allāh is free from imperfection), Tahmid: Al-hamdu lillāh (All praise is due to Allāh),Tahlil: Lā ilāha illallāh (There is no true god except Allāh) and Takbir: Allāhu Akbar (Allāh is the Greatest)'

 2. The hadiths indicate the means of gratitude to Allah Almighty may be done in the form recitation of Tasbih (Subhānallāh), Tahmid (Al-hamdulillāh), Takbir (Allāhu Akbar), Tahlil (Lā ilāha illallāh), and to preach virtue and forbid wrong or unlawful, etc. In fact it is an act of charity (Sadaqah). It includes man's sexual intercourse (with his wife) there is a Sadaqah, because he avoids sin.

3. The enthusiasm of the Companions of the Prophet (Sallallāhu ‘alayhi wa sallam) to surpassed each other in good actions.

4. It tells that virtue has a vast meaning in Islam and it includes every action which is done with good intention, provided it does not involve disobedience of Allah. So much so that it covers even natural activities of man which fall in the category of Mubah (that which is permissible and may be omitted without fear of sin) and one is rewarded for them. Not only that, one is rewarded even for abstaining from a sin on the condition that the abstention is for the obedience of Allah. Then abstention rises to the level of an act of obedience and is rewarded likewise.

Umm Hani (radiyallāhu’anha) a cousin of Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) reported, Rasūlullāh (Sallallāhu ‘alayhi wa sallam) passed by me one day and I said: ‘O Messenger of Allāh! I am old and weak, so command me something I can do sitting. Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “Say ‘Subhānallāh (Glory be to Allāh)’ a hundred times: it is equal to a hundred slaves of the descendants of Isma’il you set free. Say ‘Alhamdulillāh (Praise be to Allāh) a hundred times: it is equal to a hundred horses saddled and bridled and ridden in the Way of Allāh. Say ‘Allāhu Akbar (Allāh is the Greatest)’a hundred times: it is equal to a hundred camels garlanded and facing qiblah. Say ‘Lā ilāha illallāh (There is no god but Allāh)’ a hundred times. (I think Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said) It fills up what is between heaven and earth. On that day no one will have a better action presented that which will be presented for you unless he brings the like of what you bring.’” [Recorded by Ahmad, At-Tabarāni and Al-Bayhaqi]

Commentary: This hadith is almost similar to the above indicate the mode dzikir and its benefits as well as values of saying a hundred times of: "Tasbih: Subhānallāh (Allāh is free from imperfection), Tahmid: Al-hamdu lillāh (All praise is due to Allāh), Tahlil: Lāilāha illallāh (There is no true god except Allāh) and Takbir: Allāhu Akbar (Allāh is the Greatest)'.

1433. Juwairiyah bint Al-Harith (radiyallāhu’anha) reported, the Mother of the Believers: The Prophet (Sallallāhu ‘alayhi wa sallam) came out from my apartment in the morning as I was busy in performing the Solāh Fajar. He came back in the forenoon and found me sitting there. The Prophet (Sallallāhu ‘alayhi wa sallam) said, "Are you still in the same position as I left you.'' I replied in the affirmative. Thereupon the Prophet (Sallallāhu ‘alayhi wa sallam) 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 redha nafsihi, wa zinatah ‘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).”' [Recorded by Muslim]

Commentary: This is another mode of dzikir. The recitation of the words quoted in this Hadith is highly meritorious and rewarding because they are full of Praise and Glorification of Allāh.

1434. Abu Musa Al-Ash’ari (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) said: “The similitude of one who remembers his Rabb and one who does not remember Him, is like that of the living and the dead.”'[Recorded by Al-Bukhari and Muslim]

Commentary:  Lacking in remembrance of Allāh is akin to death. When a person dies, he is unable to do anything. Similarly, a person who does not remember Allāh goes so far from Him that he cannot do anything which can benefit him.

1435. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “Allāh the Exalted says: ‘I am as my slave expects me to be, and I am with him when he remembers Me. If he remembers Me inwardly, I will remember him inwardly, and if he remembers Me in an assembly, I will remember him in a better assembly (i.e., in the assembly of angels).”' [Recorded by Al-Bukhari and Muslim]

Commentary:  "I am as my slave expects me to be'' means that one should have the conviction that He accepts repentance, grants pardon, relieves people of their tensions and emancipates them from their troubles. Along with this conviction one should do good deeds which please Allāh and avoid such deeds which have been prohibited by Him. With this conduct, one should hope for the best from Allāh. This approach is similar to that of a cultivator who ploughs his land, sows the seed, waters it, takes every possible care of it and then cherishes hope for a good crop. It can also be linked to the endeavours of a person who intends to become a scholar, or a physician or an engineer. The first and foremost requirement to pursue his ambition is to study the books through which he can gain the required knowledge. For every work one intends to do, one has to first make a foundation and then acquire the means essential for it. It is only then that one can hope to achieve one's aim.

Similarly in the case of associating good hopes with Allāh. Unless a person does not furnish the foundation of Faith and good deeds for it, it will be unwise to associate good hopes with Allāh. A slave who rather than serving his master runs away or annoys him and still hopes that his master being so kind will not take him to task for his excesses would be called stupid by the people. The same is true of Allāh, who is certainly the Most Compassionate, the Most Merciful and Forgiving. But for whom is He so? The answer is for His faithful and obedient slaves and not for those who are followers of Syaitān. For Satan and his followers, Allāh's Decision is that: "I will fill Hell with you (Iblis) and those of them (mankind) that follow you, together.'' [Sad, 38:85]

1436. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “The Mufarridun have gone ahead.”' He was asked, “Who are the Mufarridun?”' Rasūlullāh (Sallallāhu ‘alayhi wa sallam) replied: “Those men and women who frequently celebrate the remembrance of Allāh’.” [Recorded by Muslim]

Commentary:  This Hadith highlights the following two points: First, the eminence of plentiful remembrance of Allāh. People who have this quality will be ahead of others in reward on the Day of Judgement. Second, people who remember Allāh and are obedient to Him, be they men or women, will be rewarded equally. In the matter of reward no distinction will be made on the basis of their gender.

Forgetting Allāh leads to forgetting one’s own self and what benefits it, as Allāh Says: “And be not like those who forgot Allāh, so He made them forget themselves. Those are the defiantly disobedient.”  [Al-Hashr, 59: 19]

By forgetting one’s own soul, a person becomes oblivious of taking care of its interests, which inevitably causes its degradation and destruction. Had there been no other benefit of mentioning Allāh than guarding oneself against this, it would have been reason enough. Whoever forgets Allāh Almighty will be made to forget his own soul in this world, and the Lord will leave him in the torture of the Hellfire in the Hereafter; Allāh Says: “And whoever turns away from My Reminder (i.e. neither believes in this Qurān nor acts on its orders, etc.)  – Indeed, he will have a depressed [i.e., difficult] life, and We will gather [i.e., rise] him on the Day of Resurrection blind. He will say: 'My Lord! Why have you raised me blind while I was [once] seeing?' [Allāh] will say: 'Thus did Our signs come to you, and you forgot [i.e., disregarded] them; and thus will you this Day be forgotten.'" [Ta-Ha, 20: 124-126] Meaning, such a slave will be forgotten in the torment just as he forgets the Lord’s proofs, verses, signs and revelations, neither reciting them nor acting upon them. The depressed and difficult life mentioned in the verses refers to the difficulties, privation and sufferings he will face in this world, the grave and the Hereafter. Opposite to this is what the righteous people will lead, which is a happy life in this world, the grave and the Hereafter.

Allāh Says: “Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do.”  [Al-Nahl, 16: 97]

This applies both to his stay in the grave as well as the Hereafter.

Allāh says in a Qudsi narration:  “I am with My slave when he mentions Me and his lips move with utterance of Me.”[Recorded by Al-Bukhari]

Commentary:  It makes the person closer to Allāh and worthy of His love, support, and company.

1437. Jabir bin ‘Abdullāh (radiyallāhu’anhu) reported: I heard the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) saying: “The best way to celebrate the remembrance of Allāh is to say: Lā ilāha illallāh (There is no true god except Allāh).”'[Recorded by At-Tirmidzi]

Commentary:  This is also one of the modes of Dzikirullāh. Since the Tahlil is the basis of Islām, its repetition in abundance has the greatest eminence. Some religious scholars regard only Lā ilāha illallāh as eminent, while others hold that the second part of it (: “Muhammadar Rasūlullāh (Muhammad is the Messenger of Allāh”) is also included in it. Thus, in their opinion both these parts of the Syahādah should be recited together.

Abu Hurayrah (radiyallāhu’anhu) narrated, who said: “I asked, ‘O Messenger of Allāh! Who will be the person happiest with your intercession on the Day of Resurrection?’ The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) replied:  ‘I think that none would ask about this before you since I know your eagerness to learn. The happiest person with my intercession on the Day of Resurrection will be the one who says: “Lā ilāha illallāh (There is no god but Allāh) sincerely from his heart.’”[Recorded by Al-Bukhari]

Commentary: The happiest person with the Prophet’s intercession on the Day of Resurrection will be the one who says: “Lā ilāha illallāh (There is no god but Allāh) sincerely from his heart.

Jabir bin ‘Abdullāh (radiyallāhu’anhu) reported that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “The best dzikir is [Tahlil:] ‘Lā ilāha illallāh (There is no god but Allāh)’; and the best supplication is [Tahmid] ‘Alhamdulillāh (All the praise is due to Allāh)’.” [Recorded by An-Nasā’ie and Ibn Mājah]

Commentary: This hadith enlighten that Syahādah (Tahlil): Lā ilāha illallāh (There is no god but Allāh), is the best dzikir and Tahmid: ‘Alhamdulillāh (All the praise is due to Allāh) is the best supplication.

Abu Hurayrah (radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: “Renew your faith.” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) was asked, “O Messenger of Allāh! How do we renew our faith?” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) replied: “Say often, ‘‘Lā ilaha illallāh (There is no god but Allāh).’” [Recorded by Ahmad and at-Tabarāni]

Commentary: Syahādah (Tahlil) ‘‘Lā ilaha illallāh (There is no god but Allāh)” is a renewal of faith in Allāh Almighty.

‘Amr said, “I heard the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam)   say, “I know some words which, if a person says it truly from his heart and dies on that, he will be unlawful to the Fire: ‘Lā ilaha illallāh ( There is no god but Allāh).’”[Recorded by Al-Hākim]

Commentary: If a person recites the Tahlil (Syahādah) , ‘‘Lā ilaha illallāh (There is no god but Allāh)” truly from his heart and dies on it, he will be unlawful to the Fire

1438. ‘Abdullāh bin Bishar (radhiyallāhu’anhu) reported: One of the Companions said, “O Messenger of Allāh! There are many injunctions of Islām for me. So tell me something to which I may hold fast.”' The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: “Keep your tongue wet with the remembrance of Allāh.” [Recorded by At-Tirmidzi]

Commentary:  Syari’ie is the plural of Syari’ah; Syari’ah is in the sense of Mashru’ah that is the Divine injunctions. These Divine injunctions are of various kinds, i.e., some of them are obligatory, some desirable and some voluntary. The obligatory ones are compulsory and their compliance is indispensable. What is termed as Mustahabbat (desirables) are also highly important for gaining the Pleasure of Allāh? Similarly, voluntary acts are a means of getting close to Allāh. Ordinary people are sometimes puzzled by the abundance of the latter and want to adhere to the first two that is obligations and what comes in the category of desirables. A desire to this effect is mentioned in this Hadith. The Prophet (Sallallāhu ‘alayhi wa sallam) answered the query in this matter by saying to the inquirer, "Keep your tongue wet with the remembrance of Allāh.'' Keeping the tongue wet with the remembrance of Allāh here means its abundant recitation. In other words, one should make the remembrance of Allāh a permanent feature. If one is not able to do many voulntary good works, which some people find difficult, the remembrance of Allāh will make up the deficiency in that regard.

The sahabi (companion) was not suggesting that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) should exempt him from his religious obligations; rather, he needed something that would help him perform them all. Therefore, he guided him to what would assist him to perform them and cause him to be keen to adhere to them, thus facilitating their performance. The person who frequently mentions Allāh will love Him and whatever pleases Him, and nothing would then be dearer to him than endeavoring to please his Lord.

Moreover, it keeps one busy from engaging in falsehood, like backbiting, slandering, and idle talk, as when a person does not engage himself in acts of obedience, his soul [desires] will engage him in falsehood. Moreover, it helps prevents a person from being neglectful

1439. Jabir bin ‘Abdullāh (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) said, “For him who says: ‘Subhān-allāhi wa bi hamdihi (Allāh is free from imperfection, and I begin with praising Him, and to Him)’; a palm-tree will be planted in Jannah.”'[Recorded by At-Tirmidzi]

Commentary: Jannah is so vast that we cannot even imagine its vastness. The planting of trees in return for the Praise and Glorification of Allāh is, therefore, neither something difficult nor surprising. So, there should not be any hesitation in accepting it as a fact. Some people take it is as a metaphor for a plentiful reward.

1440. ‘Abdullah Ibn Mas’ud (radiyallāhu’anhu) reported: Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “I met Ibrāhīm (‘alayhissalam) on the Night of Ascension (Isrā’ and Al- Mi’raj), and he said to me: ‘O Muhammad! Conveys my greetings to your Ummah, and tell them that Jannah has a vast plain of pure soil and sweet water. It is a plain levelled land, treeless plain and the seeds are: Subhānallāh, Al-hamdu lillāh, Lā ilāha illallāh and Allāhu Akbar (Allāh is free from imperfection; Praise is to Allāh; There is no true god except Allāh; and Allāh is Greatest)”. [Recorded by At-Tirmidzi (3462)]

[At-Tirmidzi in his takhrij says: “Then say: ‘‘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])’ in the same manner’.”]

Commentary:

1. Qi’an is the plural of Qa’ which means plain levelled land that does not have any tree. Trees grow on the plain land of Jannah in return for remembrance and Glorification of Allāh:  Subhānallāh, Wal-hamdu lillāh, Lā ilāha illallāh and Wallāhu Akbar (Allāh is free from imperfection; and Praise is to Allāh; There is no true god except Allāh; and Allāh is Greatest). The more one remembers Allāh, the greater is the number of trees which grow on the piece of land that will be awarded to him.

2. As At-Tirmidzi in his takhrij  saying: “Subhānallāh, Wal-hamdu lillāh, Lā ilāha illallāh and Wallāhu Akbar (Allāh is free from imperfection; and Praise is to Allāh; There is no true god except Allāh; and Allāh is Greatest)”, then say [the Tamjid narrated by Abu Musa Al-Ash’ari (radiyallāhu’anhu)]: ‘‘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])’ in the same manner’. [Recorded by At-Tirmidzi (3462)]

In a narration from Abu Hurayrah (radiyallāhu’anhu), who reported: Allāh's Messenger (Sallallāhu ‘alayhi wa sallam) said:  “Allāh (Subhānahu wata‘ala) have Supernumerary Angels who rove about seeking out gatherings in which Allāh's name is being invoked: they sit with them and fold their wings round each other, filling in that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven.”

The Allāh's Messenger (Sallallāhu ‘alayhi wa sallam) said:  “Then Allāh asks them - [though] He is most knowing about them: ‘Where have you come from?' And the angel say: ‘We have come from some servants of Yours on Earth: They were glorifying You(i.e.Tasbih: Subhānallāh), Exalting you (i.e.Takbir: Allāhu Akbar), Witnessing that there is no god but You (i.e. Tahlil: Lāilaha illa llāh), praising You (i.e.Tahmid: Al-Hamdu lillāh), and asking [favours: mercy and forgiveness] of You.’

Allāh says: ‘And what did they ask of Me?’ The angels say: ‘They asked of You Your Paradise.’ Allāh says: ‘And have they seen My Paradise?’ They say: ‘No, O Lord.’ Allāh says: ‘and how would it be were they to have seen My Paradise!’  The angels say: 'And they asked for protection of You. ‘Allāh says:  ‘From what do they ask protection of Me?’ They say: ‘From Your Hell-fire, O Lord.’  Allāh says: ‘And have they seen My Hell-fire?’ They say: ‘No, O Lord.’ Allāh says: ‘and how would it be were they to have seen My Hell-fire!’

The angels say: ‘And they asked for Your forgiveness (i.e.Istighfar).’” The Allāh's Messenger (Sallallāhu ‘alayhi wa sallam) said: “Then Allāh says: ‘I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them sanctuary from that from which they asked protection.’”

The Allāh's Messenger (Sallallāhu ‘alayhi wa sallam) said: “The angels say: ‘O Lord, among them is So-and-so, a much sinning servant, who was merely passing by and sat down with them.’”  The Allāh's Messenger (Sallallāhu ‘alayhi wa sallam) said: “And Allāh (Subhānahu wata‘ala) says: ‘and to him [too] I have given forgiveness: he who sits with such people shall not suffer.’”

[Recorded by Muslim, Al-Bukhari, At-Tirmidzi, and An-Nasa’ie]

Commentary:

1. The hadith indicate the benefit of dzikirullah in an assembly consists of “Tasbih (Subhānallāh), Tahmid (Al-Hamdu Lillāh), Takbir (Allāhu Akbar), Tahlil (Lā ilāha illallāh), which is followed by seeking for Allah’s Favours: Forgiveness, Jannah and Protection from An-Narr. In this hadith Allāh says: ‘I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them sanctuary from that from which they asked protection

2. It also indicates assemblies that contain the mentioning of Allāh are the assemblies attended by the angels. It implies that those of forgetfulness and heedlessness of Allāh is the assemblies of the devils. Everyone selects his counterpart, whether angelic or devilish.

1441. Abu Darda (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "Shall I not inform you of the best of your actions which are the purest to your Rabb, which exalt you to the high ranks, which are more efficacious than spending gold and silver (in charity), and better for you than you should encounter your enemies whom you will smite their necks and they will smite your necks?'' They said, "Certainly.'' The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: “Remembrance of Allāh the Exalted.”' [Recorded by At-Tirmidzi]

Commentary:  This Hadith also tells us about the eminence of remembrance of Allāh, as the basis of every good deed is remembrance of Allāh and expression of one's devotion and obedience to Him. Without these two, even the greatest virtue is useless and is of no value. Thus, we must always bear it in mind that remembrance of Allāh is superior to everything else.

1442. Sa’ad bin Abu Waqqas (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) and I went to see a woman. She had date-stones or pebbles in front of her, and she was counting and reciting Tasbih [‘Subhān-Allāh' (Allāh is free from imperfection)]. Rasūlullāh said, "Shall I not inform you of what is easier or better than this for you?'' You should say: ‘Subhānallāhi ‘adada ma khalaqa fis-sama’, wa Subhānallāhi ‘adada ma khalaqa fil-ardi, wa Subhānallāhi ‘adada ma baina dhalika, wa Subhānallāhi ‘adada ma Huwa Khaliqun, wallāhu Akbaru mithla dhalika, wal-hamdu lillahi mithla dhalika, wa la ilaha illallāhu mithla dhalika, wa la hawla wa la quwwata illa billahi mithla dhālik (Subhānallāh, equal to the number of what He created in the heaven; and Subhānallāh, equal to the number of His creatures in the earth; and Subhānallāh, equal to the number in between them; and Subhān-Allāh equal to the number of those He will create)’. Then say: ‘Allāhu Akbar (Allāh is Greatest)’ in the same way. Then say: ‘Al-hamdu lillah (Praise be to Allāh)’ in the same way. Then say: ‘Lā ilaha illallāh (There is no true god except Allāh)’ in the same way. Then say: ‘Lā hawla wa lā quwwata illa billāh [il ‘ally yil ‘adzeem] (There is neither change of any condition nor power except by Allāh [the the Greatest, the Most Magnificent])’.” in the same manner.” [Recorded by At-Tirmidzi]

Commentary:  This is also another mode of dzikir. Al-Albāni has classified this Hadith as Hasan because of the defect in its authority. He has stated that the original narration of it is without any reference to gravels and stones (of fruits) and that is "Sahih'' and has been mentioned by Imām Muslim in his Sahih with reference to Jawairiyah (radiyallāhu‘anha). 

‘Uthman bin ‘Affan (radiyallāhu’anhu) narrated, the Prophet (Sallallāhu ‘alayhi wasallām)  said, “He who recites three times every Fajar and Maghrib: ‘Bismillahil-ladzi la yadurru ma ‘as-mihi syai’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.”  [Recorded by Abu Dawud and At-Tirmidzi]

Commentary:  The supplication 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.''

1443. Abu Musa Al-Ash’ari (radiyallāhu’anhu) reported: The Allāh’s Messenger (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 [il ‘ally yil ‘adzeem] (There is neither change of any condition nor power except by Allāh [the the Greatest, the Most Magnificent])’.” [Recorded by Al-Bukhari and Muslim]

Commentary:

1. In this Hadith the invocation Tamjid: “Lā hawla wa lā 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.

The Words Allāh Loves Most

On the basis of the narrations of from Abu Hurayrah, ‘Abdullah Ibn Mas’ud, Ali ibn Abu Talib, Abu Dzarr al-Ghifari, Abu Ayyub Al-Ansari, Ka’ab bin ‘Ujrah, Abu Malik Al-Ash’ari, Abu Musa Al-Ash’ari, Sa’ad bin Abu Waqqas, Al-Mughirah bin Shu’bah, Jabir bin ‘Abdullāh (radiyallāhu’anhum), Umm Hani (radiyallāhu’anha) tells the words  most love by Allāh to be recited in Dzikir:

·    Tasbih (Glorify Allāh): Subhānallāh (Allāh is free from imperfection);

·    Tahmid(Praise Allāh): Al-hamdu lillāh (Praise is only due to Allāh);

·   Tahlil (Testifying Allāh’s Oneness): ‘‘Lā ilaha illallāh (There is no god but only Allāh)”;

·    Takbir (Extol Allāh): Allāhu Akbar (Allāh is the Greatest)

·    Tahlillāh (The testifying of Allāh Almighty’s oneness, sovereignty alone to be praised): Lā ilāha illallāhu, wahdahu lā syarīka lahu, lahul-mulku wa lahul-hamdu, wa Huwa ‘alā 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);

·    Tamjid (Testifying Allāh Almighty’s Oneness): ‘‘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 Greatest, the Most Magnificent)”;

· Tasbih and Tahmid, Tasbih and Takbir: ‘Subhānallāhi wa bihamdihi, Subhānallāhil-‘Azeem (Glory is to Allāh and to Him is the praise, Glory is to Allāh, the Greatest, devoid of imperfection)’. It is light for the tongue to remember, heavy in the Scales and are dear to the Merciful.

Modes of reciting Dzikirullah

Al-Bukhari, Muslim, Abu Dawud, At-Tirmidzi, An-Nasā’ie recorded that there are several modes of reciting Dzikirullah:

1) Tasbih, Tahmid, and Takbir; each 10 times; followed with Tahlillah;2) Tasbih, Tahmid, and Takbir each 25 times, followed with Tahlillah; 3) Tasbih, Tahmid, and Takbir each 33 times; followed by Tahlilah; 4) Tasbih, 33 times Tahmid, 33 times and Takbir 34 times; followed by Tahlillah; 5) Tasbih, Tahmid, Tahlil, and Takbir, each 25 times; and add the Tamjid; 6) Tasbih, Tahmid, Tahlil, and Takbir each 100 times; and add the Tamjid; 7) Tasbih, Tahmid, Tahlil and Takbir, as much as possible; and add the Tamjid; 8) Tahlil; 9) Tasbih, Tahmid and Tasbih, Takbir: ‘Subhānallāhi wa bihamdihi, Subhānallāhil-‘Azeem (Glory is to Allāh and to Him is the praise, Glory is to Allāh, the Greatest, devoid of imperfection)’; 10) Tahlillah, 10 times; 11) Tahlillah, 100 times and Tasbih, Tahmid and Tasbih, Takbir 100 times.

One of comprehensive, simplest and rewarding mode on the Day of Resurrection is to recite: “Subhānallāh, wal-hamdulillāh, wa lā illāha ilallāh, wallāhu akbar, for twenty five times. Then, recites the Tamjid: ‘Lā- hawla-wa-lā-Quwwata illā-billāhil-‘Ali-yil ‘Azeem (There is no change of a condition or power except by the will of Allāh, The Most High, the Most Supreme)’.” It is very important to recite it frequently and abundantly.

As we are highly encourage to revive the Sunnah we should alternate between the various modes.

A narration from ‘Abdullāh Ibn ‘Umar (radiyallāhu’anhu), who said: “I saw the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) counting them on [the fingers of] the right hand.” [Recorded by Abu Dawud and At-Tirmidzi]

And Allāh Almighty knows best.

[Excerpted with some addition from “Chapter # 244: The Excellence of the Remembrance of Allāh, The of the Remembrance of Allāh Riyad-Us-Saliheen”, Compiled, By Al-Imām Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi via the Guided Ways]

Chapter # 245: Remembering Allāh All the Time

Allāh, the Exalted, says: “Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allāh (always, and in prayers) standing, sitting, and lying down on their sides.” (Ali-‘Imran 3:190,191)

1444. 'Aishah (radiyallāhu’anha) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to remember Allāh at all times. [Recorded by Muslim]  

Commentary: Such religious scholars take support from this Hadith who hold that the recitation of the Qurān is permissible in a state of Janabah (resulting from coition) and menses. Imām Al-Bukhari is also included among those who hold this view. They say that the words “at all times” clearly mean that. The Prophet (Sallallāhu ‘alayhi wa sallam) used to remember Allāh (which includes the recitation of the Qurān also) no matter whether he was in a state of minor or major pollution. For this reason, Al-Albani has objected Imām An-Nawawi's mentioning these two exceptions (pollution resulting from coition and menses) in the relevant title, and has stated that there is no Hadith in support of these exceptions. In fact, the Hadith narrated by 'Aishah (radiyallāhu’anha) contradicts this view. In the opinion of this school of thought, the Ahadith which prohibit the remembrance of Allāh when a person is in the state of Janabah are weak in authority and are open to discussion. Thus, such Ahadith do not prove the prohibition. In the opinion of the second school of thought, which holds the opposite view, such Ahadith carry weight despite being weak in authority, because their weakness is not serious. Some of them even believe that such Ahadith come to the level of Hadith Hasan. So far logic is concerned, the viewpoint of the first school carries more weight but the reverence of the Qurān also calls for caution. The best way to create conformity between the two views is that in inevitable situations one may go by the first view but in the ordinary circumstances it is better to follow the second view.

1445. Ibn ‘Abbas (radiyallāhu’anhum) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) said, "If anyone intends to have (sexual intercourse) with his wife, he should say: "Bismillah! Allāhumma janibnash-Syaitana, wa jannibish-Syaitana ma razaqtana (In the Name of Allāh, O Allāh! Keep us away from Syaitān and keep Syaitān away from what You have bestowed upon us);' and if Allāh has ordained a child for them, Satan will never harm him." [Recorded by Al-Bukhari and Muslim]

Commentary: One should recite the supplication mentioned in this Hadith before one cohabits with his wife. This will save him and his offspring from the evil effect of Syaitān. But it must be borne in mind that this supplication is to be recited before the intercourse and not during it.

[Excerpted with some addition from “Chapter # 245: Remembering Allāh All the Time, The of the Remembrance of Allāh Riyad-Us-Saliheen”, Compiled, By Al-Imām Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi via the Guided Ways]

Chapter # 246: Supplication Before Going To Bed And When Waking Up.

1446. Hudhaifah bin Al-Yaman and Abu Dzarr Al-Ghifari (radiyallāhu’anhum) reported: Whenever the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) went to bed, he would supplicate: “Bismikallāhumma amut wa ahya (With Your Name, O Allāh, I die and return to life)”; and when he woke up, he would supplicate thus: “Al-hamdu lillah illadzi ahyana ba’da ma amatana, wa ilayhin-nushur (All praise belongs to Allāh Who has restored us back to life after causing us to die; and to Him shall we return).” [Recorded by Al-Bukhari].

Commentary: The greatest benefit of such Du’a is that one always remembers Allāh and keeps Him all the time in mind.

[Excerpted with some addition from “Chapter # 246: Supplication before Going to Bed and When Waking Up., The of the Remembrance of Allāh Riyad-Us-Saliheen”, Compiled, By Al-Imām Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi via the Guided Ways]

Chapter # 247: Excellence Of Gathering When Allāh Is Remembered

Allāh, the Exalted, says:"And keep yourself (O Muhammad (Sallallāhu ‘alayhi wa sallam) patiently with those who call on their Rabb (i.e., your companions who remember their Rabb with glorification, praising in prayers, and other righteous deeds) morning and afternoon, seeking His Face; and let not your eyes overlook them." (Al-Kahf, 18:28)

1447. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "Allāh, the Exalted, has teams of angels who go about on the roads seeking those who remember Allāh. When they find some people remembering Allāh they call to one another and say, 'Come to what you are looking for;' and they surround them with their wings till the space between them and the lowest sky is fully covered. Allāh, the Exalted and Glorious, asks them (although He is best informed about everything): 'What are my slave saying?' They say: 'They are glorifying Your Tasbih, Tahmid, Takbir, Tamjid, (i.e., they were declaring Your Perfectness, praising, remembering the Greatness and Majesty of Allāh).' Allāh asks: 'Have they seen Me?' They reply, 'No, indeed, they have not seen You.' He asks: 'How would they act if they were to see Me?' Thereupon they reply: 'If they were to see You, they would engage more earnestly in worshipping and glorifying You and would extol You more.' Allāh would say: 'What do they beg of Me?' They say, 'They beg You for Your Jannah.' Allāh says, 'Have they seen My Jannah?' They say, 'No, our Rabb.' He says: 'How would they act if they were to see My Jannah?' They reply, 'Were they to see it, they would more intensely eager for it.' They (the angels) say, 'They seek Your Protection.' He asks, 'Against what do they seek My Protection?' They (the angels) say, 'Our Rabb, from the fire of Hell.' (He, the Rabb) says, 'Have they seen the fire of Hell?' They say, 'No. By Your Honour, they have not seen it.' He says: 'How would they act if they were to see My Fire?' They say: 'If they were to see it, they would more earnest in being away from it and fearing it. They beg of Your forgiveness.' He says: 'I call you to witness that I hereby grant pardon to them and confer upon them what they ask for; and grant them protection against what they seek protection from.' One of the angels says: 'Our Rabb, there is amongst them such and such slave who does not belong to the assembly of those who are participating in Your remembrance. He passed by them and sat down with them.' Allāh says: 'I also grant him pardon because they are the people by virtue of whom their associates will not be unfortunate'." [Recorded by Al-Bukhari and Muslim]

(The narration in Muslim is also the same with minor changes in wordings).

Commentary: What kind of circles and gatherings of remembrance of Allāh are referred to here? Obviously not those in which Allāh is remembered in the ways invented by the participants themselves, i.e., repetition of the slogans "Allāh-Hu", "Haq-Allāh", etc., which have not been mentioned in any Hadith. The repetition of any specific word, in a specific manner and in a peculiar surrounding (such as by putting the lights off) - this manner of conducting the remembrance of Allāh is also not evident from the practice of the Prophet (Sallallāhu ‘alayhi wa sallam) and his Companions. The circles and gatherings mentioned in this Hadith are those in which, the Prophet's Sunnah is fully observed. The words such as “Subhān-Allāh, Al-hamdu lillah, La ilaha illallāh, Allāhu Akbar” etc., are recited and Praise and Glorification of Allāh are done after Solāh. The groups are quietly engaged in the remembrance of Allāh and those who attend the sermons and speeches delivered in mosques on Friday also come in this category of meetings and gatherings as these are ordained in Islām. This Hadith also highlights the distinction of Muslims who are engaged in the remembrance of Allāh and the Du’a they recite on the suggested times and occasions.

1448. Abu Hurayrah and Abu Sa’eed Al-Khudri (radiyallāhu’anhum) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "When a group of people assemble for the remembrance of Allāh, the angels surround them (with their wings), (Allāh's) mercy envelops them, Sakīnah, or tranquility descends upon them and Allāh makes a mention of them before those who are near Him." [Recorded by Muslim].

Commentary: This Hadith also highlights the merits of remembrance of Allāh and the high grades of the people indulging in it.

1449. Abu Waqid Al-Harith bin ‘Awf (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) was sitting in the mosque with his Companions when three people came to him. Two of them stepped forward to the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) and the third went away. Those two men stood by the side of Allāh’s Messenger (Sallallāhu ‘alayhi wasallam). One of them found a space in the circle and he filled it, while the other one sat behind him. When the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) finished, he said, "Shall I not inform you about these three people? One of them sought refuge with Allāh and Allāh gave him refuge; the second one felt shy and Allāh showed kindness to his shyness (and so he was accommodated in that meeting), and the last one averted, and so Allāh turned away His Attention from him." [Recorded by Al-Bukhari and Muslim].

Commentary: This Hadith highlights the following three points:

1. The inducement for participation in the meetings held for the remembrance of Allāh.

2. The merit of avoiding anything that causes inconvenience to people and distinction of those who are bashful.

3. The condemnation and evil consequences of avoiding, without any genuine reason, the meetings or gatherings which are held to remember Allāh or to disseminate religious knowledge.

1450. Abu Sa’eed Al-Khudri (radiyallāhu’anhu) reported: Mu’awiyah (radiyallāhu’anhu) came to an assembly in the mosque and asked them: "What has made you sit together?" They replied, "We are sitting here to remember Allāh." He said, "I adjure you by Allāh to tell me whether nothing else has made you to sit together." They replied: "By Allāh! We are sitting only to remember Allāh." Then he said, "I did not adjure you because I suspected you. No one of my rank in the eyes of the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) is the narrator of so few traditions as I am. The fact is that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) went out to a circle of his Companions and said, 'What has made you sit there?' When they replied that they are sitting together to remember Allāh and to praise Him for guiding them to Islām and bestowing favours on them, he (Sallallāhu ‘alayhi wa sallam) said, 'I adjure you by Allāh to tell me that nothing else has made you sit together.' On their reply that there was certainly no other purpose, he (Sallallāhu ‘alayhi wa sallam) said, 'I did not adjure you because I suspected you, but Jibril (Gabriel) came to me and told me that Allāh was talking proudly of you to the angels."' [Recorded by Muslim]

Commentary: This Hadith, like those preceding it, mentions the merits of the meetings which are held for the remembrance of Allāh as well as the distinction of those who participate in them.

[Excerpted with some addition from “Chapter # 247: Excellence Of Gathering When Allāh Is Remembered, The of the Remembrance of Allāh Riyad-Us-Saliheen”, Compiled, By Al-Imām Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi via the Guided Ways]

Chapter # 248: Remembrance Of Allāh In The Morning And Evening

Allāh, the Exalted, says:

"And remember your Rabb by your tongue and within yourself, humbly and with fear and without loudness in words in the mornings, and in the afternoons and be not of those who are neglectful." (Al-A’raf 7:205)

"And declare the perfectness of your Rabb before the rising of the sun, and before its setting." (Ta Ha 20:130)

"And declare the perfectness of your Rabb and praise Him in the 'Ashi (i.e., the time period after the midnoon till sunset) and in the Ibkar (i.e., the time period from early morning or sunrise till before midnoon)." (Ghāfir 40:55)

"In houses (mosques) which Allāh has ordered to be raised (to be cleaned, and to be honoured), in them His Name is mentioned in the mornings and in the afternoons or the evenings. Men whom neither trade nor sale diverts from the remembrance of Allāh (with heart and tongue)." (Al-Nur 24:36, 37)

"Verily, We made the mountains to declare the Perfectness of Allāh with him [Dawud (David)] in the 'Ashi (i.e., after the midday till sunset) and Ishraq (i.e., after the sunrise till midday)." (Sad 38:18)

1451. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "He who recites in the morning and in the evening the statement: ‘Subhān-Allāhi wa bihamdihi (Allāh is free from imperfection and I begin with praising Him)’ one hundred times, will not be surpassed on the Day of Resurrection by anyone with better deeds than one who utters the same words or utters more of these words." [Recorded by Muslim].

1452. Abu Hurayrah (radiyallāhu’anhu) reported: A man came to the Prophet (Sallallāhu ‘alayhi wa sallam) and said, "What a trouble I suffered from a scorpion which stung me last night!" He (Sallallāhu ‘alayhi wa sallam) said, "Had you said in the evening: ‘A’udhu bikalimatillahit-tammati min syarri ma khalaq (I seek the protection of Allāh's Perfect Words from the evil of whatever He has created),' it would not have harmed you’.” [Recorded by Muslim].

Commentary: ‘Kalimat’ means the Words of Allāh, His Decisions and His Power. ‘At-Tamat’ being free from every defect and shortcoming. Thus, it means "I seek the protection of Allāh, by means of faultless Words, Decisions and Power of Allāh, from the mischief of every living being". It is the best prayer for protection from dangerous animals, insects and people.

1453. Abu Hurayrah (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) used to say in the morning: “Allāhumma bika asbahna, wa bika amsaina, wa bika nahya, wa bika namutu, wa ilaikan-nushur (O Allāh! With Your Power we have come to the morning, with Your Power we come to the evening, with Your Power we live, and we die, and to You will we return).” In the evening he would say: “Allāhumma bika amsaina, wa bika nahya, wa bika namutu, wa ilaykan-nushur (O Allāh! With Your Power, we have come to the evening, by You do we live, by You do we die, and to You is the return).” [Recorded by At-Tirmidzi and Abu Dawud].

1454. Abu Hurayrah (radiyallāhu’anhu) reported: Abu Bakar asked, "O Messenger of Allāh! Teach me some words so that I may recite them in the morning and in the evening." The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "Recite these words: 'Allāhumma fatiras-samawati wal-ardi, ‘alimal-ghaibi wash-syahadati, Rabba kulli syai'in wa malikah. Ash-hadu an lā ilāha illā Anta, a ‘udzu bika min syarri nafsi, wa syarrish-Syaitāni wa syirkihi (O Allāh! Creator of the heavens and the earth! Knower of the hidden and the exposed! Rabb of everything and everyone. I bear witness that none has the right to be worshipped but You. I seek Your Protection from the evil of my own self from the evil of Satan and from the evil of Shirik to which he calls)."' The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) added: "Recite these words in the morning and the evening and when you go to bed." [Recorded by Abu Dawud and At-Tirmidzi].

1455. ‘Abdullah bin Mas’ud (radiyallāhu’anhu) reported: When it was evening, the Prophet (Sallallāhu ‘alayhi wa sallam) used to supplicate: "Amsaina wa amsal-mulku lillah, wal-hamdu lillah. Lā ilāha illallāhu wahdahu lā syarīka lah (We have entered upon evening and the whole kingdom of Allāh, too, has entered upon evening. Praise is due to Allāh. There is none who has the right to be worshiped but Allāh, the One who has no partner with Him)." He (the narrator) said: I think that he (Sallallāhu ‘alayhi wa sallam) used to follow the recitation with these words: "Lahul-mulku, wa lahul-hamdu, wa Huwa ‘ala kulli shay ‘iñ Qadeer. Rabbi as ‘aluka khaira ma fi hadhihil-laylati, wa khaira ma ba’daha; wa a ‘udzu bika min syarri ma fi hadhihil-lailati, wa syarri ma ba’daha; Rabbi a ‘udzu bika minal-kasali, wa su ‘il-kibari; Rabbi a ‘udzu bika min ‘adzabin fin-nari, wa ‘adzabin fil-qabri (His is the sovereignty and to Him is all praise due, and He is Omnipotent. My Rubb, I beg of you good that lies in this night and good that follows it, and I seek refuge in You from the evil that lies in this night and from the evil of that which follows it. My Rabb! I seek refuge in You from lethargy and the misery of old age. O Allāh! I seek Your Protection from the torment of Hell-fire and the punishment of the grave)." When it was morning, he (Sallallāhu ‘alayhi wa sallam) would recite the same, replacing the words: "We have entered upon evening and the whole kingdom of Allāh, too, has entered upon evening" with "We have entered upon morning and the whole kingdom of Allāh entered upon morning." (Replace the words "Amsaina, amsa, hadhihil-laylati, ma ba’daha with Asbahna, asbaha, hadhal-yaumi, ma ba’dahu, respectively.) [Recorded by Muslim].

Commentary: It is desirable to recite the invocations cited in the Hadith in the morning and the evening and also when one goes to bed and awakes. The purpose is that the concept of Allāh's Providence and Divinity remains alive all the time in one's mind. With these words one seeks Allāh's Protection in life and the Hereafter from things which are harmful. One also begs for his safety and guidance in this life and the Hereafter. This Hadith fully expresses one's recognition of Allāh's Godhood and Lordship.

1456. ‘Abdullah bin Khubaib (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said to me, "Recite Surat Al-Ikhlās and Al-Mu’awwidhatain (Surat Al-Falaq and Surat An-Nas) three times at dawn and dusk. It will suffice you in all respects." [Recorded by Abu Dawud and At-Tirmidzi]

Commentary: "Recite Surat Al-Ikhlās and Al-Mu’awwidhatayn (Surat Al-Falaq and Surat 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 Ahadith, 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.

1457. ‘Uthman bin ‘Affan (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "He who recites three times every morning and evening: ‘Bismillāhil-ladzi la yadurru ma ‘as-mihi syai ‘un fil-ardi wa la fis-sama ‘i, 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’." [Recorded 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 himself from every vice, whether it is an animal or man, a jinn or Satan because He is 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."

[Excerpted with some addition from “Chapter # 248: Remembrance of Allāh in the Morning and Evening, The of the Remembrance of Allāh Riyad-Us-Saliheen”, Compiled, By Al-Imām Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi via the Guided Ways]

Chapter # 249: Supplication Before Going To Bed

Allāh, the Exalted, says:

"Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allāh (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth." (Ali- ‘Imran 3:190,191)

1458. Hudhaifah and Abu Dzarr (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to supplicate when he went to bed at night: "Bismik-Allāhumma ahya wa amut (With Your Name, O Allāh, I expire and return to life)." [Recorded by Al-Bukhari]

Commentary: Every person sleeps at night and gets up in the morning. Thus, in a way, sleep is death and reawakening is gaining life again. This life and death, like the literal life and death, lie in the Hands of Allāh. The prayer cited in this Hadith engraves this concept in mind and when one recalls it every night it remains alive in his mind that "this life is for Allāh and I am alive with His Will. Whenever He wills, the light of my life will be extinguished. Therefore, I should spend these few days of life lent to me by Him in accordance with His Will and not in His disobedience".

1459. It was related from ‘Ali bin Abi Talib (radiyallāhu’anhu) that he and Fātimah (radiyallāhu’anha) were seeking a servant to make their work easier. The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) refused and said to her, “Shall I tell you of something better than what you have asked for?” They said, “Certainly.” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, “These are words that were taught to me by Gabriel, (‘alayhissalam): Glorify Allāh (Subhānallāh) 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 (Subhānallāh) thirty-three times, praise Him (Al-hamdu lillāh) 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 wa sallam) taught us.” 

Another narration is: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "Recite Tasbih thirty-four times."

Another narration is: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "Recite Takbir thirty-four times."

[Recorded by Al-Bukhari and Muslim] 

Commentary: It is apparent from the difference in the narrations of this Hadith that the aggregate of the wordings has to be one hundred. For this purpose, one of these invocations should be recited thirty-four times. It will be quite in order if one recites either of the three for thirty-four times because the Ahadith on the subject say this number for any of them. In this connection two Ahadith have been mentioned by Imām An-Nawawi (rahimahullāh) and the reciting of "Al-hamdu lillāh" thirty-four times occurs in An-Nasa'ie. This formula of Glorification, Praise and Elevation of Allāh's Name is to be recited after every obligatory Solāh and before going to bed.

1460. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "When any of you goes to bed, he should shake off (or dust off) his bedsheet because he does not know what might have fallen on it after he had left it. Then he should recite: 'Bismika Rabbi Wada’tu janbi, wa bika arfa ‘uhu, in amsakta nafsi farhamha, wa in arsaltaha fahfazha bima tahfazu bihi ‘ibadakas-sāliheen [With Your Name, my Rubb, I place my side (upon the bed) and with Your Grace I will raise it up. If You withhold my soul (cause me to die), have mercy on it but if You let it go (let me live), guard it against which You guarded Your pious slaves]."' [Recorded by Al-Bukhari and Muslim]

Commentary: This Hadith calls our attention to a very important matter that before going to bed, we must shake off our bed-sheet, mattresses, etc., because it is quite possible that some poisonous insect might have passed over it in our absence and the effects left by it may prove harmful to us. One should recite this prayer after shaking off the bed-sheet, mattresses, etc.

1461. ‘Aishah (radiyallāhu’anha) reported: Whenever the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) went to bed, he would blow upon his hands recite Al-Mu’awwidhat; and pass his hands over his body. [Recorded by Al-Bukhari and Muslim]

Commentary: "Al-Mu’awwidhat" the Surah which give protection) are the three Surah of the Qurān which have been mentioned in this Hadith. They are so named because the request for granting of protection is made to Allāh by means of them. The last two Surah of the Qurān, that is Surat Al-Falaq and Surat An-Nas, are called "Al-Mu’awwidhatain" which means "Two Surah which give protection". One must recite these Surah of the Qurān before going to sleep so that one may, on the one hand, follow the practice of the Prophet (Sallallāhu ‘alayhi wa sallam), and on the other one, finds the Protection of Allāh.

1462. Al-Bara’ bin ‘Azib (radiyallāhu’anhum) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "Whenever you intend to go to bed, perform Wudu' as is done for Solāh (prayer); and then lie down on the right side and recite: ‘Allāhumma aslamtu nafsi ilayka, wa fawwadtu amri ilayka, wal-ja’tu zahri ilayka, raghbatan wa rahbatan ilayka, la malja ‘a wa la manja minka illa ilayka, amantu bikitabik-alladhi anzalta, wa binabiyyik-alladzi arsalta [O Allāh! I have submitted myself to You. I have turned my face to You, entrusted my affairs to You and relied completely on You out of desire for and fear of You (expecting Your reward and fearing Your punishment). There is no resort and no deliverer from (hardships) except You. I affirm my faith in Your Book which You have revealed and in Your Prophet whom You have sent].' If you die during the night, you will die in the true religion. Let these words be your last words at night." [Recorded by Al-Bukhari and Muslim]

Commentary: This Hadith has already been mentioned. See Hadith No. 80. It points out the desirability of performing Wudu' before going to bed and reciting this Du’ā which show the genuine worship and complete submission to Allāh.]

1463. Anas bin Mālik (radiyallāhu’anhu) reported: Whenever the Prophet (Sallallāhu ‘alayhi wa sallam) went to his bed, he would say: "Al-hamdu lillāh-illadzi at ‘amana wa saqana, wa kafana wa awana, fakam mimman la kafiya lahu wa la mu’wiya (Praise is due to Allāh Who has fed us, provided us drink, satisfied us and gave us protection. Many are those who have no one to provide for them, or give them shelter)." [Recorded by Muslim].

Commentary: This Hadith impresses upon us that Almighty Allāh is sufficient for mankind. That is, He saves us from our enemies, gives us sustenance, and provides us facilities of residence and living. Due thanks should be addressed to Him alone.

1464. Hudhaifah bin Al-Yaman (radiyallāhu’anhu) reported: Whenever the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) intended to go to sleep, he would place his right hand under his (right) cheek and supplicate: "Allāhumma qini ‘adzabaka yauma tab ‘athu ‘ibādak (O Allāh! Guard me against Your punishment on the Day when You will resurrect Your slaves)." [Recorded by At-Tirmidzi].

In a narration in Abu Dawud, Hafsah (radiyallāhu’anha) said: Before going to sleep the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) would recite this Du’ā three times.

Commentary: This Hadith has a warning that one should never be unmindful of Allāh's Wrath. In fact, one should always seek Allāh's Protection and do such virtuous deeds which please Him so that one may be saved from the Divine retribution on the Day of Judgement.

And Allāh Almighty knows best.

[Excerpted with some addition from “Chapter # 249: Supplication Before Going To Bed, The of the Remembrance of Allāh Riyad-Us-Saliheen”, Compiled, By Al-Imām Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi via the Guided Ways]

Chapter 371: Seeking Allāh’s Forgiveness

Allāh, the Exalted, says:

·      "And ask forgiveness for your sin..." (Muhammad, 47:19)

·    "And seek the forgiveness of Allāh. Certainly, Allāh is Ever Oft-Forgiving, Most Merciful." (Al-Nisā’ ,4:106)

·     “So glorify the Praises of your Rabb, and ask for His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives" [Surah Al-Nasr, 110:1-3]

·    "And Allāh would not punish them while you (Muhammad) are amongst them, nor will He punish them while they seek (Allāh's) forgiveness." [Ali-‘Imran 8:33]

·   "And whoever does evil or wrongs himself but afterwards seeks Allāh's forgiveness, he will find Allāh Oft-Forgiving, Most Merciful." [Al-Nisā’ ,4:110]

·  "And those who, when they have committed Fahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allāh and ask forgiveness for their sins;  and none can forgive sins but Allāh - and do not persist in what (wrong) they have done, while they know." [Ali-‘Imran 3:135]

·     "For Al-Muttaqun (the pious) there are Gardens (Jannah) with their Rabb, underneath which rivers flow. Therein (is their) eternal (home) and Azwajun Mutahharatun (purified mates or wives). And Allāh will be pleased with them. And Allāh is All-Seer of the (His) slaves. Those who say: 'Our Rabb! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire. (They are) those who are patient, those who are true (in Faith, words, and deeds), and obedient with sincere devotion in worship to Allāh. Those who spend (give the Zakat and alms in the way of Allāh) and those who pray and beg Allāh's Pardon in the last hours of the night." [Ali-‘Imran 3:15-17]

The Qurānic Ayat on the subject is many and well-known.

1869. Al-Agharr Al-Muzani (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, "Sometimes I perceive a veil over my heart, and I supplicate Allāh for forgiveness a hundred times in a day." [Recorded by Muslim]

Commentary: Ghain and Ghaim are two synonyms. They signify the spreading of the clouds. It refers in this Hadith to the fact that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) 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. In this there is an important lesson for us.

In spite of our many sins and negligence on our part, we do not turn to Allāh and seek forgiveness; while, although our Rasūlullāh (Sallallāhu’alayhi wasallam) had all his past and future sins forgiven by Allāh, he sought forgiveness very often.

1870. Abu Hurayrah (radiyallāhu’anhu) said: I heard Rasūlullāh (Sallallāhu ‘alayhi wa sallam)  saying, "I swear by Allāh that I seek Allāh's Pardon and turn to Him in repentance more than seventy times a day."[Recorded by Al-Bukhari]

1871. Abu Hurayrah (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “By the One in Whose Hand my soul is! If you do not commit sins, Allāh would replace you with a people who would commit sins and seek forgiveness from Allāh; and Allāh will certainly forgive them.”[Recorded by Muslim]

Commentary: This Hadith does not mean that Allāh likes disobedience. But by this way of description, the aim is to emphasize the importance of seeking forgiveness from Allāh. We know that every man commits sins. But Allāh likes those people who, after committing a sin, do not stick to it, but right away seek forgiveness for their sins from Allāh. They weep and express sorrow before Allāh. By seeking forgiveness, a relationship with Allāh is established between man and his Creator. So seeking forgiveness is a very good act.

Abu Bakar As-Siddiq (radiyallāhu’anhu) reports: “I heard the Prophet (Sallallāhu alayhi wasallam) saying: ‘Allāh forgives the man who commits a sin (then regretted it), purifies himself, offers a solāh and seeks His forgiveness.’ Then Rasūlullāh (Sallallāhu alayhi wasallam) recited the ayah: ‘And those who, when they do an evil thing or wrong themselves, remember Allāh and implore forgiveness for their sins , and who can forgive sins except Allāh? And will not knowingly repeat (the wrong) they did. The reward of such will be forgiveness from their Lord, and gardens underneath which rivers flow, wherein they will abide forever, a bountiful reward for workers.’ ” (Ali-‘lmran: 135-136). [Recorded by Abu Dawud, An-Nasā’ie, Ibn Mājah, Al-Baihaqi, and At-Tirmidzi who calls it hasan.]

Abu ad-Darda (radiyallāhu’anhu) reported: The Prophet (Sallallāhu alayhi wasallam) said: “Whoever makes wudhu’ and perfects the wudhu’ and then stands and perform solāh two rak’at or four rak’at, obligatory or non-obligatory, and perfects therein his ruku’ and sujjud and then seek Allāh’s forgiveness, he will be forgiven.” [Recorded by At-Tabarāni in Al-Mu’jam Al-Kabir, with a hasan chain]

1872. ‘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). [Recorded by 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.

Rabbanā dzalamnā anfusanā wain lam taghfir Lana lanaku nanna minal khāsireen (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 ‘adzābannār ("Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire,") [Ali-‘Imran 3: 16]

‘Abdullah bin ‘Amr (radiyallāhu’anhu) narrated that Abu Bakar As-Siddiq (radiyallāhu’anhu) reported: I requested the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) to teach me a supplication which I could recite in my Solāh. 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).”[Recorded by Al-Bukhari and Muslim]

The Prophet (Sallallāhu ‘alayhi wa sallam) used also to recite frequently:  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.) [Recorded by Hākim]

Rabbana hablana min azwajina wa zurriyyatina qurrata ā’yunn, waj ‘ālna lilmuttaqī na Imāma (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]. 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]

‘Aishah (radiyallāhu’anha) also reported, who said: The Prophet (Sallallāhu ‘alayhi wa sallam) 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 Qurān: "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). [Recorded by Al-Bukhari and Muslim]

Another narration: ‘Aishah (radiyallāhu’anha) said: After the revelation of (the Surah Al-Nasr): "When the Help of Allāh comes (to you, O Muhammad against your enemies) and the Conquest (of Makkah); and you see that the people enter Allāh's religion (Islām) in crowds. So glorify the Praises of your Rabb, and ask for His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives" [Surah Al-Nasr, 110:1-3]; Rasūlullāh (Sallallāhu ‘alayhi wa sallam) used to recite in [his Ruku’ and Sujud of] every solāh:"Subhānaka Rabbana wa bihamdika, Allāhum-maghfir li (How perfection is Thou, our Rabb, and all the praise is for You, forgive me, O Allāh!)".[Recorded by Al-Bukhari and Muslim]

Commentary: Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) 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 Allāh? Rasūlullāh (Sallallāhu ‘alayhi wa sallam) acted upon it by implementing the words: ' Subhānakallāhumma Rabbana wa bihamdika, Allāhummaghfirli' as tasbih in Ruku' and Sujud. It indicates that one must express his gratitude to Allāh whenever he receives a blessing from Him and ask for His forgiveness.

1873. Ibn ‘Abbas (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, “If anyone constantly seeks pardon (from Allāh), Allāh will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not.” [Recorded by Abu Dawud].

1874. Ibn Mas’ud (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, “He who says: ‘Astaghfir ullāh-alladzi lā ilāha illa Huwal-Haiyul-Qayyumu, wa atubu ilaih (I seek the forgiveness of Allāh, whose there is no true god except Allāh, the Ever-Living, the Self-Subsisting, and I turn to Him in repentance)’; 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)."[Recorded by Abu Dawud, At-Tirmidzi and Al-Hakim (on conditions of Al-Bukhari and Muslim for accepting Hadith)]

Hilal bin Yāsir bin Zaid (radiyallāhu’anhu), the freed slave of the Prophet reported that his grandfather told him that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “He who says:  ‘Astaghfirullāh al ‘adzeem, alladzi lā ilāha illā, huwal-Hayyul-Qayyum, wa atūbu ilaīh (I seek the forgiveness of Allāh, the Most Supreme, whose 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].

Imām An-Nawawi (rahimahullah) also recorded in his Al-Adhkār from Anas bin Mālik (radiyallāhu’anhu) that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “Whoever says, on Friday morning before the Solāh Fajar:  ‘Astaghfir ullāh al ‘adzeem, alladzi lā ilāha illā huwal-Hayyul-Qayyum, wa atūbu ilaīh (I seek the forgiveness of Allāh the Most Supreme, which 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.” 

Commentary: When we say that this narration fulfills the conditions of Al-Bukhari and Muslim; it means that its narrators are the narrators of Al-Bukhari and Muslim. Secondly, in this selection those conditions have also been kept in view, which are the landmark of Al-Bukhari and Muslim.

1875. Shaddad bin Aus (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, "The best supplication for seeking forgiveness (Sayyid-ul-Istighfar) is to say: ‘Allāhumma Anta Rabbi, Lā ilāha 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."[Recorded by Al-Bukhari]

Ibn ‘Abbas (radiyallāhu’anhu) narrated: The Prophet (Sallallāhu ‘alayhi wa sallam) used to say ‘In sitting between the two Sujud’: “Rabbighfirli, Warhamni, [Wajburni], Warfa’ni, Warzuqni, Wahdini, Wa ‘afini [Wa’fu ‘anni] (O my Lord! Forgive me, and Have Mercy on me, [and Strengthen me, and Raise my rank] and Grants me sustenance, and Guide me, and Grant me healthiness, [and Pardon me.])” Three times. [Recorded by Muslim, Abu Dawud, Tirmidzi, Ibn Mājah and Hākim, who declared it sahih and agreed by Dhahabi]

1876. Thawban Ibn Bajdad (radiyallāhu’anhu) reported: Whenever Rasūlullāh (Sallallāhu ‘alayhi wa sallam) completed his Solāh (prayer), he would beg forgiveness three times [by saying, 'Astaghfirullāh' (3 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 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]

Commentary: This Du’ā is a Sunnah of Rasūlullāh (Sallallāhu ‘alayhi wa sallam), and it is highly recommended to recite it after Solāh.

1877. ‘Aishah (radiyallāhu’anha) reported, who said: Prior to his demise, Rasūlullāh (Sallallāhu`alayhi wasallam) used to supplicate frequently: “Subhānallāhi wa bihamdihi; Astaghfirullāha wa atubu ilaīh (Glory be to Allāh and praise be to Him; I seek forgiveness of Allāh and turn to Him in repentance).” I said to him: "O Messenger of Allāh, I hear you recite frequently: ' Subhānallāhi wa bihamdihi; Astaghfirullāha wa atubu ilaīh’ " Rasūlullāh (Sallallāhu ‘alayhi wa sallam) replied: "My Rabb has informed me that I would soon see a sign regarding my people, whenever I see it, I repeat this statement more often (of His Glorification and Praise and beg pardon of Him and turn to Him). Now I have witnessed the sign. The revelation of Surat An-Nasr and the victory is the conquest of Makkah.” [Al-Bukhari and Muslim]

According to the narration in Muslim, ‘Aishah (radiyallāhu’anha) reported, Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) frequently recited these words just before he passed away: "Subhānaka Rabbana wa bihamdika Astaghfiruka wa atubu ilaīk. (How perfection is Thou, our Rabb, and all praise is for You, O Allāh forgive me.)" I ('Aishah (radiyallāhu’anha) asked him: "O Messenger of Allāh! What are these new words which I hear from you repeatedly?" He replied, "A sign has been appointed for me relating to my people that I should repeat these words at the sight of that sign". Then he recited Surat An-Nasr, 110.

Commentary: In general, asking of forgiveness all the time is necessary and commendable. But during the old age and the last days of one's life it is particularly very essential. In this way, the Sunnah of Rasūlullāh (Sallallāhu ‘alayhi wa sallam) would also be followed.

1878. Anas bin Mālik (radiyallāhu’anhu) said: I heard Rasūlullāh (Sallallāhu ‘alayhi wa sallam) saying, "Allāh, the Exalted, has said: 'O son of Adam! I shall go on forgiving you so long as you pray to Me and aspire for My forgiveness whatever may be your sins. O son of Adam! I do not care even if your sins should pile up to the sky and should you beg pardon of Me, I would forgive you. O son of Adam! If you come to Me with an earthful of sins and meet Me, not associating anything with Me in worship, I will certainly grant you as much pardon as will fill the earth."'[Recorded by At-Tirmidzi]

Commentary: In this narration, there is good news for the sinners who do not stick to sins but rather repent and ask forgiveness from Allāh. However numerous their sins may be, Allāh will forgive all their sins. But there is a condition which they should fulfill, namely that they do not persist in what wrong they have done (3:135), as with persistence and repeatedly committing the sin, the act of seeking forgiveness becomes a futile act.

‘Abdullah Ibn ‘Abbās (radiyallāhu’anhu) narrated that when the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) in distressed, he would say: “Lā ilāha illallāhul-‘adzeemul-haleem (There is no god except Allāh, The All-Mighty, and The Forbearing) ; Lā ilāha illallāhu rabbul-‘arshil-‘adzeem (There is no god except Allāh, The Lord of the Mighty Throne); Lā ilāha illallāhu rabbus-samawāti wal-ardhi, Rabbul-‘arshil-kareem (There is no god except Allāh, Lord of the heavens, and Lord of the earth Lord of the Noble Throne)” [Recorded by Al-Bukhari, Muslim]

Muslim Ibn Al-Harith reported that his father said: “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said to me, ‘When you performed Solāh 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 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.” [Recorded by Ahmad and Abu Dawud] 

Abu Hamzah Anas bin Mālik (radiyallāhu’anhu) reported that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said:  “Whoever asks Allāh for Paradise, “Allāhumma inni as alukal-Jannah”, (O Allāh, I ask You for Paradise) - three times, Paradise will say, ‘O Allāh, admit him to Paradise. ’Whoever seeks protection from the Fire, “Allāhumma ajirni minan-nār” (O Allāh, protect me from the Fire) three times, Hell will say, ‘O Allāh, protect him from the Fire.’” [Recorded by At-Tirmidzi, 2572; Ibn Mājah, 4340. This is a sahih hadith].

Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) 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. [Another narration adds: Allāhumma inni a ‘udzu bika min al-ma’tham wal-maghram] (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). [O Allāh! I seek refuge with You from sin and heavy debt’].” [Recorded by Al-Bukhari, 833 and Muslim]

‘Aishah (radiyallāhu’anha) narrated the wife of the Prophet (Sallallāhu ‘alayhi wa sallam) that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to say during his solāh:   “Allāhumma inni a ‘udzu bika [‘adzābi Jahannam, wa] min ‘adzābil-qabri, wa a ‘udzu bika min fitnat il-masihhid-dajjāl, wa a ‘udzu bika min fitnat il-mahya wa fitnat il-mamāt. Allāhumma inni a ‘udzu bika min [al-kasali wal harami] wal-ma’ tham wal-maghram (O Allāh, I seek refuge with You from the punishment [of the Hell and] grave and I seek refuge with You from the turmoil of the Dajjaal and I seek refuge with You from the trials of life and the trials of death. Allāh! Truly I seek refuge with You from [laziness, senility,] sin and burden)”. Someone said to him (Sallallāhu ‘alayhi wa sallam): “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]

"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. Thus, 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.

Anas bin Mālik (radiyallāhu’anhu) said, “We were sitting with the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) and a man stood up and prayed. When he bowed and made the Tashahhud, he would supplicate, “Allāhuma inni asaluka bi anna lakal-hamd, Lāillā hailla anta [wahdakalāsyarīkalak], [al-Mannan], [Ya] badi ‘assamawatiwal ardhi, Ya Dzul Jalali wal ikram, Ya Haiyu Ya Qaiyum [inni asaluka] [al Jannata wa a ‘udzubika 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” [Recorded by 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.]

‘Ali Ibn Abu Talib (radiyallāhu’anhu) reported: When the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) was in Solāh, Rasulullah (Sallallāhu ‘alayhi wa sallam) used to supplicate towards the end of prayer after Tashahhud and before the concluding salutations (Taslim): "Allāhum-maghfir li ma qaddamtu wa ma akh-khartu, wa ma asrartu, wa ma a’lantu, wa ma asraftu, wa ma Anta a`lamu bihi minni. Antal-Muqqadimu, wa Antal-Mu akh-khiru. Lā ilāha illa Anta (O Allāh! Forgive my former and latter sins, which I have done secretly and those which I have done openly, and that I have wronged others, and those defaults of mine about which You have better knowledge than I have. You alone can send whomever You will to Jannah, and You Alone can send whomever You will to Hell-fire. None has the right to be worshipped but You.''[Recorded by Muslim].

The Prophet (Sallallāhu ‘alayhi wa sallam) 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): “Lā ilā hailla anta Subhānaka inni kuntu minadz dzālimeen” (There is no god but You, Glory to You; verily I was one of the wrongdoers.)”[Recorded by At-Tirmidzi]

‘Abdullah bin Mas’ud (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) used to supplicate: “Allāhumma inni as ‘alukal-huda, wat-tuqa, wal- ‘afafa, wal-ghina, wal ‘āfiyah [(Glory is to You, O Allāh! Our Lord,] (I beseech You for Guidance, Piety, Chastity, Contentment and Grant me healthiness).” [Recorded by Muslim]

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 wa sallam) 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 wa sallam) supplicated: “Allāhumma musarrifal-qulubi, Sarrif qulubana ‘ala Ta’atika (O Allāh! Controller of the hearts! Directs our hearts to Your obedience).” [Recorded by Muslim]

Ibn Abi Hatim and Ibn Jarir Al-Tabari (rahimahullah) recorded that Umm Salamah (radiyallāhu’anha), reported that the Prophet (Sallallāhu ‘alayhi wa sallam) used to supplicate: ‘Ya Muqallibal-qulubi, thabbit qalbi ‘ala deenik (O Controller of the hearts makes my heart steadfast in Your religion and to Your obedience).” 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) [Recorded by Muslim and At-Tirmidzi]

Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to say in his Sujud: Allāhum-maghfir li dzanbi kullahu: diqqahu wa jillahu, wa ‘awwalahu wa akhirahu, wa ala niyatahu wa sirrahu (O Allāh! Forgive all my sins, the small and the great, first and the last, the open and the secret).''[Recorded by Muslim].

Commentary:  Although the Prophet (Sallallāhu ‘alayhi wa sallam) was innocent and free of sins, he used to pray for the forgiveness of his shortcomings out of his gratitude to Allāh's Might and Majesty. Thus, this Hadith has a great lesson for us. In spite of being innocent, he was always fearful of the Wrath of Allāh, while we, despite being embodiments of sins, are fearless of Allāh.

Another narration is: My hand fell over his feet while he was in sajdah with his feet erect. He was supplicating: "Allāhumma inni a ‘udzu biridaka min sakhatik, wa bi-mu`afatika min ‘uqubatika, wa a ‘udzu bika minka, la uhsi thana ‘an ‘alaika, Anta kama athnaita ‘ala Nafseek(O Allāh! I seek protection against Your Wrath in Your Pleasure. I seek protection in Your Pardon against Your chastisement; I am not capable of enumerating praise of You. You are as You have lauded Yourself).'' [Recorded by Muslim].

Abu Musa Al-Asha’ari (radiyallāhu’anhu) reported: The Allāh’s Messenger (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 [il ‘aly yil adzeem] (There would be neither change of any situation nor power except by will of Allāh, [the most High and Supreme]).''[Recorded by Al-Bukhari and Muslim]

Commentary: In this Hadith the invocation "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.

1879. ‘Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, "O women folk! You should give charity and be diligent in seeking Allāh's forgiveness because I have seen (i.e., on the Night of the Ascension to the highest heavens) that dwellers of the Hell are women." A woman amongst them said: "Why is it that the majority of the dwellers of Hell are women?" Rasūlullāh (Sallallāhu ‘alayhi wa sallam) replied, "You curse frequently and are ungrateful to your husbands. In spite of your lacking in wisdom and failing in religion, you are depriving the wisest of men of their intelligence." Upon this the woman asked: "What is the deficiency in our wisdom and in our religion?" Rasūlullāh (Sallallāhu ‘alayhi wa sallam) replied, "Your lack of wisdom can be well judged from the fact that the evidence of two women is equal to that one man. You do not offer Solāh (prayer) for some days and you do not fast (the whole of) Ramadhān sometimes, it is a deficiency in religion."[ Recorded by Muslim]

Commentary:

1. In this narration, certain weaknesses of the female sex have been pointed out, which are natural and pertain to the woman's biology, psychology and embryology.

According to biologists, during and before menstruation, a female's thought process is affected. Similarly, her pulse and blood pressure are also altered. Females are also more prone to hysteria. For these reasons, the Qurān has declared that when you have to appoint or choose witnesses among women, you should choose two in place of one man. Modern researches have proved this rule to be correct on the basis of biology, psychology and embryology.

Again we know that physically speaking, the female has been named as the weaker sex. For these reasons, females have been excused from earning their livelihood. For earning livelihood, one may have to go out and work hard. Women have been exempted from this duty because of their biological differences and other considerations of Shari'ah. Present-day women who are ignorant of Islām and modern researches are not prepared to accept these scientifically and religiously proved facts. The West claims equality between the sexes. But this equality has not been established so far. Today all the important posts are occupied by males and all the international policies are framed by them alone. Even matters pertaining to women are decided by them. They have mostly relegated them to the posts of workers, secretaries and stenographers for their sexual satisfaction and enjoyment. After a struggle for hundred years, their condition today proves that they are the weaker sex.

So, it is both beneficial and more respectful for her to limit herself to the sphere of action suggested for her by Islām. If she oversteps her sphere, she will certainly lose her female dignity and prestige, as has happened in the West. Her state and condition there is an eye opener for all.

2. Women should request forgiveness from Allāh very often and be generous in charity. They should not show ungratefulness to their husbands and should avoid backbiting and cursing others so that they may save themselves from Hell.

‘Abdullah Ibn Mas’ud (radiyallāhu’anhu) reported: One of the supplications of the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) was:"Allāhumma inni as ‘aluka mujibati rahmateek, wa ‘aza ‘ima maghfirateek, was-salāmata min kulli ithmin, wal-ghanimata min kulli birr, wal-fawza bil-jannati, wannajata minan-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]

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) ” [Recorded by Al-Bukhāri, Muslim, and At-Tarmidzi]

Imām At-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 dunya and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [Recorded by At-Tarmidzi]

And Allāh Almighty knows best.

[Excerpted with some addition from “The Book of Forgiveness Chapter 371, Riyad-Us-Saliheen”, Compiled, By Al-Imām Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi via the Guided Ways]

The Book of Supplications*

By Imam An-Nawawi

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 wa sallam is His Messenger.

Chapter # 250: Virtues of Supplications of Rasūlullāh (Sallallāhu ‘alayhi wa sallam)

Allāh, the Exalted, says:

·  "And your Rabb said: 'Invoke Me, [i.e., believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation)."' (Ghāfir 40:60)

·   "Invoke your Rabb with humility and in secret. He likes not the aggressors." (Al-A’raf 7:55)

·    "And when My slaves ask you (O Muhammad (Sallallāhu ‘alayhi wa sallam)) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)." (Al-Baqārah 2:186)

·    "Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil?" (Al-Naml 27:62)

1465. An-Nu’man bin Bashir (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) said, "Du’ā(supplication) is worship."

[Abu Dawud].

Commentary: Prayer is an expression of one's humbleness and helplessness before Allāh. The expression of one's weakness, inferiority and lowliness before the Infinite Power and Might of Allāh is in fact the essence of worshipping Him. For this reason, prayer has been regarded as the essence of worship. Thus, prayer is reserved for Him Alone and it should not be addressed to anyone else in any case. Al-Qadi 'Iyad (rahimahullah) said that Du’ā is that 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 Allāh, utter dedication to Him and rejection of all that He does not like and approve.

1466. ‘Aishah (radiyallāhu’anha): “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) liked comprehensive supplications (Al-Jawami' - i.e., supplications with very few words but comprehensive in meanings), and discarded others.” [Recorded by Abu Dawud]

‘Abdullāh 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).  [Recorded by 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.

‘Abdullāh Ibn Mas’ud (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, "He who says: 'Astaghfir ullāh-alladzi lā ilāha illā Huwal-Haiyul-Qayyumu, wa atubu ilaīh (I seek the forgiveness of Allāh, there is no true god except Allāh, the Ever-Living, the Self-Subsisting, and I turn to Him in repentance),' 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)."  [Recorded by Abu Dawud, At-Tirmidzi and Al-Hakim (on conditions of Al-Bukhari and Muslim for accepting Hadith)]

Hilal bin Yāsir bin Zaid (radiyallāhu’anhu), the freed slave of the Prophet reported that his grandfather told him that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “He who says:  ‘Astaghfir ullāh-[al ‘adzeem, alladzi] lā ilāha illā, huwal-Hayyul-Qayyum, wa atūbu ilaīh (I seek the forgiveness of Allāh – [Devoid of imperfection, 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); 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)’.” [Recorded by Abu Dawud: Hasan, At-Tirmidzi: Hasan Gharib and Al-Hakim].

‘Aishah (radiyallāhu’anha) also reported, who said: The Prophet (Sallallāhu ‘alayhi wa sallam) 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: "Then glorify with the Praises of your Lord, and seek His Forgiveness, for He is Oft-Returning." (Nasr, 110:3).  [Recorded by Al-Bukhari and Muslim]

According to the narration in Muslim, Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) frequently recited these words just before he passed away: "Subhānaka Rabbana wa bihamdika. Astaghfiruka wa atubu ilaīk. (How perfection is Thou, our Rabb, and all praise is for You, O Allāh forgive me.)" I ('Aishah (radiyallāhu’anha) asked him: "O Messenger of Allāh! What are these new words which I hear from you repeatedly?" He replied, "A sign has been appointed for me relating to my people that I should repeat these words at the sight of that sign". Then he recited Surat An-Nasr, 110.

Another narration in Sahih Muslim related from ‘Aishah (radiyallāhu’anha), who said: Prior to his demise, Rasūlullāh (Sallallāhu ‘alayhi wa sallam) used to supplicate frequently: “Subhānallāhi wa bihamdihi; Astaghfirullāha wa atubu ilaīh (Glory be to Allāh and praise be to Him; I seek forgiveness of Allāh and turn to Him in repentance).” I said to him: "O Messenger of Allāh, I hear you recite frequently: ‘Subhānallāhi wa bihamdihi; Astaghfirullāha wa atubu ilaīh’” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) replied: “My Rabb has informed me that I would soon see a sign regarding my people, whenever I see it, I repeat this statement more often: “Subhānallāhi wa bihamdihi; Astaghfirullāha wa atubu ilaīh. Now, I have witnessed the sign: The revelation of Surat An-Nasr and the victory is the conquest of Makkah.”

Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said:  "He who utters a hundred times in a day these words:  “Lā ilāha illallāhu, wahdahu la syarīka lah, lahul-mulku wa lahul-hamdu, 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:  “Subhān-Allāhi wa bihamdihi, Subhān-Allāhil-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.'' [Recorded by Al-Bukhari, Muslim, and Ahmad]

Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "He who recites after every Solah: Tasbih: Subhān-Allāh (Allāh is free from imperfection) thirty-three times; Tahmid: Al-hamdu lillāh (praise be to Allāh) thirty-three times; Takbir: Allāhu Akbar (Allāh is Greatest) thirty-three times; and completes the hundred with: Lā ilāha ill Allāhu wahdahu la syarīka lahu, lahul-mulku wa lahul-hamdu, wa Huwa ‘ala kulli syai 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), will have all his sins pardoned even if they may be as large as the foam on the surface of the sea.''  [Recorded by Muslim]

1467. Anas bin Mālik (radiyallāhu’anhu) reported: The supplication most often recited by the Prophet (Sallallāhu ‘alayhi wa sallam) was: "Allāhumma atina fid-dunya hasanatan, wa fil-akhirati hasanatan, wa qina ‘adzab-annar (O our Rabb! Give 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)."'  [Recorded by Al-Bukhāri, Muslim, and Tarmidzi].

In the narration of Muslim it is added that whenever Anas bin Mālik (radiyallāhu’anhu) supplicated, he used to beseech Allāh with this Du’ā.

Commentary: It is desirable to recite this Du’ā which is mentioned in the Qur'an (2:201) and which comprehends all that is good both in this life and the Hereafter. The Prophet (Sallallāhu ‘alayhi wa sallam) made it a habit to recite this Du'a, and the Companions were eager to follow him in all his words and actions.

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’”

Muslim Ibn Al-Harith (radiyallāhu’anhu) reported that his father said, “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said to me: ‘When you performed Solāh 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.”  [Recorded by Ahmad and Abu Dawud] 

Abu Hamzah Anas bin Mālik (radiyallāhu’anhu) reported that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said:  “Whoever asks Allāh for Paradise, ‘Allāhumma inni as alukal-Jannah (O Allāh, I ask You for Paradise)’ - three times, Paradise will say, ‘O Allāh, admit him to Paradise’. Whoever seeks protection from the Fire, ‘Allāhumma ajirni minan-nār (O Allāh, protect me from the Fire)’ three times, Hell will say, ‘O Allāh, protect him from the Fire.’”  [Recorded by At-Tirmidzi, 2572; Ibn Mājah, 4340. This is a sahih hadith].

It was narrated that Abu Saleh related from one of the companions that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) inquired a man, “What do you say in your Solāh?” He said, “I say the Tashahhud and then I say, “Allāhumma inni asaluka al-jannah wa an ‘udzu bika minan-nār (O Allāh, I ask of you Paradise and seek refuge in You from Hell-fire).” But I cannot murmur as good as you or Mu’adz (as eloquent as you are).” The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, ‘We ask concerning Paradise and the Hell-fire.’”  [Recorded by Ahmad and Abu Dawud.) 

Abu Hātim related that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) upon finishing his Solāh, he would say: “Allāhumma aslihli dini alladzi huwa ‘ishmatu amri, wa aslihli dunya allati ja’alta fiha ma’ayish. Allāhumma inni a ‘udzu biridhaka min sakhatika, la mani ‘a lima a’thaita, wala mu’thiya limana’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).” 

1468. ‘Abdullah bin Mas’ud (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) 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)." [Recorded by Muslim].

Commentary: "Guidance" means guidance towards virtue which one needs at every step. The ability to do good and steadfastness on the Right Path is also covered by the term guidance. To comply with the Orders of Allāh and to prevent oneself from what He has forbidden is Taqwa (fear of Allāh), the importance of which needs no elaboration. 'Affaf is prevention from sins. It also means evasion from seeking help from others. Ghina means riches which makes one independent of others so much so that all one's hopes are centered on Allāh Alone. The prayer quoted in this Hadith is very comprehensive indeed.

‘Aishah (radiyallāhu’anha) said, “I once noticed the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) missing from his place of sleep. I felt over his place with my hand and found him in Sujud. He was saying: ‘Rabbi a’thi nafsi taqwaha wazakkkiha, antakhairu minzakkaha, antawaliyyyha wamawlaha (O Lord, give my soul God-consciousness and purify it, for You are the best of those who purify. You are its Guardian and Protector.)”  [Recorded by Ahmad] 

1469. Tariq bin Ashyam (radiyallāhu’anhu) reported: Whenever a man entered the fold of Islam, the Prophet (Sallallāhu ‘alayhi wa sallam) would show him how to perform Solāh and then direct him to supplicate: "Allāhum-maghfir li, warhamni, wa-hdini, wa 'afini, warzuqni (O Allāh! Forgive me, have mercy on me, guide me, guard me against harm and provide me with sustenance and salvation)."' [Recorded by Muslim]

In another narration Tariq said: A man came to the Prophet (Sallallāhu ‘alayhi wa sallam) and said to him: "O Messenger of Allāh! What shall I say if I want to pray to my Rabb?" He (Sallallāhu ‘alayhi wa sallam) said, "Say: 'Allāhum-maghfirli, warhamni, wa ‘afini, warzuqni (O Allāh! Forgive me, have mercy on me, protect me and provide me with sustenance).' Surely, this supplication is better for you in this life and in the Hereafter."

Ibn ‘Abbas (radiyallāhu’anhu) narrated: The Prophet (Sallallāhu ‘alayhi wa sallam) used to say ‘between the two Sujud’:“Rabbighfirli, Warhamni, [Wajburni], Warfa’ni, Warzuqni, Wahdini, Wa‘afini [Wa’fu‘anni] (O my Lord! Forgive me, and Have Mercy on me, [and Strengthen me, and Raise my rank] and Grants me sustenance, and Guide me, and Grant me healthiness, [and Pardon me.])” Three times.

[Muslim, Abu Dawud, Tirmidzi, Ibn Mājah and Hākim, who declared it sahih and Dhahabi agreed]

1470. ‘Abdullah bin ‘Amr bin Al-‘As (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) supplicated: "Allāhumma musarrifal-qulubi, sarrif qulubana ‘ala tā ‘atik (O Allāh! Controller of the hearts directs our hearts to Your obedience)." [Recorded by Muslim].

Commentary: This is a very important prayer because through it one seeks steadfastness in virtue. Everybody's heart is always open to troubles, turmoil and ordeals and he is drifting from one situation to the other. If he is not supported by Allāh, he can deviate from the Right Path at any moment. For this reason, he has been required to pray to Allāh to save his heart from turning towards evils and keep it towards Allāh, because it is He Alone Who is Capable of controlling hearts.

1471. Abu Hurayrah (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) said, "Seek refuge in Allāh against the turmoils, attacks of misfortunes, and evil of judgment and joys of the enemies." [Recorded by Al-Bukhari and Muslim].

Commentary: The trouble of a trial which is unbearable for a person and from which he does not have the power to rid himself is called (juhd al-bala'), translated here as 'turmoil’s. Some people are of the opinion that it is synonymous with poverty combined with abundant children. But Al-Hafiz Ibn Hajar is of the view that it is only one of the several kinds of “Troubles of a Trial.” “Ash-Shaqa” is the opposite of good fortune, that is, to pray for protection from misfortune. No Decision of Allāh is wrong but some of His Decisions may be harmful for certain people while others are beneficial for them. This means that their goodness or badness is related to persons. What it signifies is that one should pray to Allāh to keep one safe from such decisions which are harmful for him. "Shamatat" the pleasure that one's enemy feels on one's trouble. In other words, it is prayed that Allāh may protect one from any such trouble which is pleasing to one's enemy, because when a person is in trouble; his enemies feel pleasure over it. In this Hadith, one sentence was added by Abu Sufyan and during his old age he did not remember which one it was. But we learn from other Ahadith that it was "the pleasure of enemies". (Ibn ‘Allan). This Hadith also shows the honesty and integrity of the narrators of Ahadith. They were honest to the extent that if a few words of supplication were added to a Hadith by its narrators, they would point it out. Some scholars have regarded these words an addition in the Hadith by its narrator, who is otherwise reliable, but it is not a problem of "addition of authority" because in that case, the addition is the saying of the Prophet (Sallallāhu ‘alayhi wa sallam) which is mentioned by one narrator and omitted by another. But here it is quite different as the narrator of the Hadith himself is pointing out the addition made by him. Such additional words are technically called "Mudraj"

1472. Abu Hurayrah  (radiyallāhu’anhu)  reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to say: “Allāhumm-aslih li diniyalladzi huwa ‘ismatu amri, wa aslih li dunyaya-llati fiha ma ‘ashi, wa aslih li akhirati-llati fiha ma ‘adi, waj'alil-hayata ziyadatan li fi kulli khair, waj'alil-mauta rahatan li min kulli sharrin (O Allāh, make my religion easy for me by virtue of which my affairs are protected, set right for me my world where my life exists, make good for me my Hereafter which is my resort to which I have to return, and make my life prone to perform all types of good, and make death a comfort for me from every evil)." [Recorded by Muslim].

Commentary: This is a very comprehensive prayer which simply means: "O Allāh! Help me spend all my life in complete devotion to You, doing what You like and avoiding what You dislike."

1473. ‘Ali bin Abi Talib (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said to me, "Recite: 'Allāhumma-hdini wa saddidni (O Allāh! Direct me to the Right Path and make me adhere to the Straight Path)." Another narration is: 'Allāhumma inni as’aluk-alhuda was-sadad (I beg You for guidance and uprightness)." [Recorded by Muslim]

Commentary: "As-Sadad" means correctness and uprightness. Here, it signifies "please grant me the ability to do everything in a correct manner", that is in accordance with the practice of the Prophet (Sallallāhu ‘alayhi wasallam). Some scholars of Hadith have interpreted it as steadfastness and moderation. Both interpretations accord well with its original meanings.

1474. Anas (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to supplicate: "Allāhumma inni a ‘udzu bika minal-ajzi wal-kasali, wal-jubni wal-harami, wal-bukhli, wa a'udhu bika min ‘adzabil-qabri, wa a'udhu 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)." [Recorded by Muslim]

Sa’ad ibn Abu Waqqas (radiyallāhu’anhu) used to teach the following words to his children, and said, “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) would seek refuge at the end of every Solāh (by saying): “Allāhumma inni a ‘udzu bika minal-jubni wal-bukhli, wa a ‘udzu bika min an uradda ila ardhi lil-‘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).''  [Recorded by Al-Bukhari and at-Tirmidzi]

Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) 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 sharri fitnatil-masihid-dajjal. [Another narration adds: Allāhumma inni a ‘udzu bika min al-ma’tham wal-maghram]. (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). [O Allāh, I seek refuge with You from sin and heavy debt’].”  [Al-Bukhari, 833 and Muslim]

“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. Thus, 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.

1475. Abu Bakr As-Siddiq (radiyallāhu’anhu) reported: I requested the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) to teach me a supplication which I could recite in my Solāh. Thereupon he said, "Recite: ‘Allāhumma inni dzalamtu nafsi dzulman kathiran, wa la yaghfirudz-dzunuba illa Anta, faghfir li maghfiratan min ‘indika, warhamni, innaka Antal-Ghafur-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)’.” [Recorded by Al-Bukhari and Muslim]

Commentary: It is desirable to recite this du’ā in Solāh after Tashahhud and before Taslim. One can also recite it at all other times also.

Anas bin Mālik (radiyallāhu’anhu) said, “We were sitting with the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) and a man stood up and prayed. When he bowed and made the Tashahhud, he would supplicate, “Allāhuma inni asaluka bi anna lakal-hamd, Lāillā hailla anta [wahdakalasyarikalak], [Ya al-Mannan], [Ya] badi ‘assamawatiwal ard, Ya Dzal Jalali wal Ikram, Ya Haiyu Ya Qaiyum [Inni asaluka] [al-Jannata wa a ‘u dzubika 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;] 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, with which if He is supplicated, He answers, and with which if He is asked, He gives.”  [Recorded by Abu Dawud, An-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.

Abu Hurayrah (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), would say while Sujud: “Allāhummaghfirli zanbi kulluh, wadiqqahuwajillah, wāwalahu wa ākhirah, 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).  (Recorded by Muslim, Abu Dawud and al-Hakim] 

1476. Abu Musa Al-Ash’ari (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) used to supplicate: "Allāhumm-aghfir li khati ‘ati, wajahli, wa israfi fi amri, wa ma Anta a’lamu bihi minni. Allāhumm-aghfir li jiddi wa hazli, wa khata ‘ie wa ‘amdi, wa kullu dhalika 'indi. Allāhumm-aghfir li ma qaddamtu wa ma akhkhartu, wa ma asrartu, wa ma a'lantu, wa ma Anta a’lamu bihi minni. Antal-Muqaddimu, wa Antal-Mu ‘akhkhiru; wa Anta ‘ala kulli syai ‘iñ Qadeer (O Allāh! Forgive my errors, ignorance and immoderation in my affairs. You are better aware of my faults than myself. O Allāh! Forgive my faults which I committed in seriousness or in fun deliberately or inadvertently. O Allāh! Grant me pardon for those sins which I committed in the past and I may commit in future, which I committed in privacy or in public and all those sins of which You are better aware than me. You Alone can send whomever You will to Jannah, and You Alone can send whomever You will to Hell-fire and You are Omnipotent)." [Recorded by Al-Bukhari and Muslim]

Commentary: The Prophet (Sallallāhu ‘alayhi wa sallam) was sinless but still he prayed earnestly to Allāh for the forgiveness of his shortcomings. In fact, he did so to educate his followers. This prayer is an expression of one's utter humbleness and sincere repentance of sins.

‘Aishah (radiyallāhu’anha) also reported that one night he was missing and she suspected that he had gone to another one of his wives. She found him while he was ruku’ or sajdah and he was saying: “Subhānakallāhumma wabihamdika, lāilāhailla anta (Glory be to You, O Allāh, and to You be praise. There is no god besides You.” She said, “May my father and mother be sacrificed for you. I thought you were doing something and you were doing something else.”  [Recorded by Muslim, Ahmad and An-Nasā’ie and Ibn Nasr]

 ‘Aishah (radiyallāhu’anha) also reported “While Sujud the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), would say, “Allāhummaghfirli khati wa jahli, wa israfi fi amri, wama anta a’lamu bihi minni. Allāhummaghfirli li jaddi wa hazli, wa khati wa amdi wa kulla dzalika ‘indi. Allāhummaghfirli maqaddamtu wama akhartu, wama asrartu wama a’lantu. Anta ilahi, lā ilāha illa anta. (O Allāh, forgive me (those things that I have been) mistaken in or ignorant, and the action that I have been extravagant in, for You are more knowledgeable of them than me. O Allāh, forgive me my serious mistakes and my joking mistakes, my mistakes (that I was unaware of) and of my intentional mistakes, and everything of that which I have done. O Allāh, forgive me my past sins and later sins and what was private and what was public. You are my God, and there is no god except You.”  [Recorded by Muslim, Ahmad and An-Nasā’ie]

1477. ‘Aishah (radiyallāhu’anha) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) used to supplicate (in these words): "Allāhumma inni audzu bika min syarri ma ‘amiltu, wa min syarri ma lam a’mal (O Allāh! I seek refuge in You from the evil of that which I have done and the evil of that which I have not done)." [Recorded by Muslim].

Commentary: This prayer is also very comprehensive. Sometimes a person does a virtuous deed but it is tainted with slight hypocrisy or pride. It is an element which destroys even the most virtuous deeds. It is this mischief against which Allāh's Protection has been sought through this prayer.

1478. ‘Abdullāh bin ‘Umar (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to supplicate thus: "Allāhumma inni a ‘udzu bika min zawali ni’matika, wa tahawwuli ‘afiyatika, wa fuja ‘ati niqmatika, wa jami ‘i sakhatik (O Allāh! I seek refuge in You against the declining of Your Favours, passing of safety, the suddenness of Your punishment and all that which displeases You)." [Recorded by Muslim]

Commentary: This is also a very comprehensive prayer. Allāh has blessed man with innumerable gifts. One becomes conscious of them when one is deprived of any of them, hence it is said that the value of a blessing is realized at its loss. For eyes, ears, tongue, health, property, children and such countless blessings, we owe gratitude to Allāh. In the prayer cited in this Hadith, one entreats Allāh not to deprive of any blessing given to him. ‘Afiyah means safe from disease, grief and troubles. "Passing of the safety ('Afiyah)" signifies the change from a state of good health to a state of illness and weakness or that one is overtaken by troubles and afflictions.

‘Aishah (radiyallāhu’anha) reported: “One night I missed the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) from his bed. I looked for him and found him praying. He was prostrating, his feet were in an upright position and he was saying: “Allāhumma [inni] a ‘uduzubi ridhakamin sakhatik, wa [a ‘udzu] bimu ‘afatikamin ‘uquwbatik, waa ‘udzubikamink, lāahsithana an ‘alaik, 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”. [Recorded by Muslim, Abu Dawud and An-Nasa’ie, Abu ‘Awānah and Ibn Abi Shaibah (12/106/2, 112/1)]

1479. Zaid bin Arqam (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) would supplicate: "Allāhumma inni a ‘udzu bika minal- ‘ajzi wal-kasali, wal-bukhli wal-harami, wa ‘adzabil-qabri. Allāhumma ati nafsi taqwaha, wa zakkiha Anta khairu man zak ka ha, Anta waliyyuha wa maulaha. Allāhumma inni a ‘udzu bika min ‘ilmin la yanfa ‘u, wa min qalbin la yakhsha’u, wa min nafsin la tashba ‘u, wa min da’watin la yustajabu laha' [O Allāh! I seek refuge in You from the inability (to do good), indolence, cowardice, miserliness, decrepitude and torment of the grave. O Allāh! Grant me the sense of piety and purify my soul as You are the Best to purify it. You are its Guardian and its Protecting Friend. O Allāh! I seek refuge in You from the knowledge which is not beneficial, and from a heart which does not fear (You), and from desire which is not satisfied, and from prayer which is not answered]."[Recorded by Muslim]

Commentary: This Hadith contains the prayer for fear of Allāh, beneficial knowledge (that is, the knowledge of the Qur'an and Hadith), patience and contentment.

1480. Ibn ‘Abbās (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to supplicate: "Allāhumma laka aslamtu, wa bika amantu, wa ‘alayka tawakkaltu, wa ilayka anabtu, wa bika khasamtu, wa ilayka hakamtu. Faghfir li ma qaddamtu, wa ma akh-khartu, wa ma asrartu wa ma a’lantu, Antal-Muqaddimu, wa Antal-Mu ‘akhkhiru, lā ilāha illa Anta (O Allāh! to You I submit, in You I affirm my faith, in You I repose my trust, to You I turn in repentance and with Your Help I contend my adversaries and from You I seek judgment. O Allāh! Grant me forgiveness for the faults which I made in past and those ones I may commit in the future, those which I committed secretly or openly. You alone send whomever You will to Jannah and You Alone send whomever You will to Hell-fire. There is none worthy of worship except You)." Another narration adds: "Lā hawla wa la quwwata illā billāh (There is no strength to resist evil and no power to do good except through Allāh)." [Recorded by Al-Bukhari and Muslim]

Commentary: The prayer mentioned in this Hadith is, in fact, a Muslim's declaration to turn in every matter to Allāh, and to care about His Pleasure and His Orders regarding every act. It is also a declaration to befriend people for His sake and to show enmity towards people for Him alone. May Allāh give every Muslim the ability to make this prayer and to act according to the declaration that he makes through it.

1481. 'Aishah (radiyallāhu’anha) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) used to supplicate: "Allāhumma inni a'udzu bika min fitnatin-nāri, wa 'adhabin-nāri, wa min syarril-ghina wal-faqri (O Allāh! I seek refuge in You from the trials and the torment of the Fire and from the evils of wealth and poverty)." [Recorded by Abu Dawud and At-Tirmidzi].

Commentary: "The evils of wealth" signify that one becomes so captivated by wealth that in his struggle to acquire it, he fails to discriminate between the lawful and the unlawful, or one may become proud and arrogant on account of his riches. The evils of poverty that one loses hope of Allāh’s Mercy and Compassion, or show resentment against his fate and the Will of Allāh, or deviates from the principles and requirements of integrity and honesty.

1482. Ziyad bin 'Ilaqah reported: My uncle Qutbah bin Mālik (radiyallāhu’anhu) said that the Prophet (Sallallāhu ‘alayhi wa sallam) used to supplicate: "Allāhumma inni a ‘udzu bika min munkaratil-akhlaqi, wal-a’mali, wal-ahwa ‘ie (O Allāh! I seek refuge in You from undesirable manners, deeds, and aspirations)." [Recorded by At-Tirmidzi]

Commentary: The prayer is recited to seek Allāh's Help in shunning bad manners and observing good manners and righteous deeds.

1483. Shakal bin Humaid (radiyallāhu’anhu) reported: I asked: "O Messenger of Allāh, teach me a prayer." He (Sallallāhu ‘alayhi wa sallam) said, "Say: Allāhumma inni a ‘udzu bika min syarri sam ‘ie, wa min syarri basari, wa min syarri lisani, wa min syarri qalbi, wa min syarri maniyyi (O Allāh! 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)." [Recorded by Abu Dawud and At-Tirmidzi]

Commentary: The evil mischief of ears lies in lending them to lies, calumnies, backbiting and other forbidden things (music etc.), or closing the ears to the truth. The mischief of eyes lies in finding faults with people, looking at what is forbidden to look at, and ignoring the Signs of Allāh scattered everywhere in the universe. The mischief of the heart lies in occupying one's heart with the love of anyone else other than Allāh. "Mani" (semen) is that sticky fluid which comes out of the male organ after sexual gratification. Here it means the sexual organs. The mischief of these lie in using them in a sinful act. One is advised to safeguard one's ears, eyes, heart, sexual organs, and all the organs of one's body against their improper use in order to gain the Pleasure of Allāh. One will be accountable for all these things on the Day of Judgement.

Abu Dawud and Al-Hakim recorded that at the end of every Solāh the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) would say: “Allāhumma ‘afini fi badani, Allāhumma ‘afni fi sam‘ie, Allāhumma ‘afni fi basari! 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. 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).” 

1484. Anas bin Mālik (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) used to supplicate: "Allāhumma inni a ‘udzu bika minal-barasi, wal-jununi, wal-judhami, wa sayyi ‘il-asqami' (O Allāh! I seek refuge in You from leucoderma, insanity, leprosy and evil diseases)." [Recorded by Abu Dawud].

Commentary: Leucoderma is a disease which gives rise to the appearance of white spots on the skin of body. Leprosy is a disease which renders one's organs invalid. Madness is mental disorder. All these are very dangerous diseases. The Prophet (Sallallāhu ‘alayhi wa sallam) has sought Allāh's Protection against these and other diseases like paralysis, diabetes, facial paralysis, cancer, blindness, etc. May Allāh save us from all such diseases.

1485. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to supplicate: "Allāhumma inni a ‘udzu bika minal-ju ‘i, fa-innahu bi’sad-daji ‘u; wa a ‘udzu bika minal-khiyanati, fa-innaha bi'satil-bitanah' [O Allāh! I seek refuge in You from hunger; surely, it is the worst companion. And I seek refuge in You from treachery; surely, it is a bad inner trait]." [Recorded by Abu Dawud]

1486. ‘Ali bin Abu 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 the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) 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-akfini bihalalika ‘an haramika, wa aghnini bifadlika ‘amman siwaka (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)." [Recorded by At-Tirmidzi]

Commentary: It is important to recite this Du'ā in order to seek Allāh's Help in paying one's debts and in avoiding to beg of people.

1487. ‘Imran bin Husain (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) taught my father two statements to recite in his Du'a. These are: "Allāhumma al-himni rushdi, wa a ‘idhni min syarri nafsi (O Allāh! Inspire in me guidance and deliver me from the evils within myself)." [Recorded by At-Tirmidzi]

Commentary: "Al-Hidāyah" (guidance) means the ability to do good deeds. It is an indication of the right course for every action. "Deliver me from the evils within myself" refers to the desires of the baser self which ruin both the worldly and religious life.

1488. Abul-Fadl Al-‘Abbās bin 'Abdul-Muttalib (radiyallāhu’anhu) reported: I asked the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) to teach me a supplication. He (Sallallāhu ‘alayhi wa sallam) said, "Beg Allāh for safety (from all evils in this world and in the Hereafter)." I waited for some days and then I went to him again and asked him: "O Allāh’s Messenger Teach me to supplicate something from Allāh." He said to me, "O Al-‘Abbās, the uncle of Messenger of Allāh! Beseech Allāh to give you safety (Al-‘Afiyah) in this life and in the Hereafter." [Recorded by At-Tirmidzi]

Commentary: The prayer for "Al-‘Afiyah" includes peace and safety of one's religion and one's welfare in this world as well as in the Hereafter. This is also a very comprehensive du’ā.

1489. Shahr bin Haushab reported: I asked Umm Salamah (radiyallāhu’anha), "O Mother of the Believers! Which supplication did the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) make frequently when he was in your house?" She said: "He (Sallallāhu ‘alayhi wa sallam) supplicated frequently: 'Ya muqallibal-qulubi, thabbit qalbi ‘ala deenika (O Controller of the hearts makes my heart steadfast in Your religion)." [Recorded by At-Tirmidzi].

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu’anha), said: “The Prophet (Sallallāhu ‘alayhi wa sallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi ‘ala deenik (O Controller of the hearts make my heart steadfast in Your religion).”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)” [Recorded by Muslim and At-Tirmidzi]

Commentary: Steadfastness in religion is the conduct of great men, which cannot be acquired without the special Grace of Allāh. There occur many turns in a person's life when he becomes slack or negligent in religious matters or when he deviates from the course prescribed by religion. This prayer has outstanding importance for such people who are faced with such a situation. They should recite this prayer very frequently. In fact they should make its recitation a permanent feature.

1490. Abud-Darda' (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "One of Prophet Dawud's supplications was: 'Allāhumma inni as ‘aluka hubbaka, wa hubba man yuhibbuka, wal-‘amalalladhi yuballighuni hubbaka. Allāhum maj ‘al hubbaka ahabba ilayya min nafsi, wa ahli, wa minal-ma ‘il-baridi (O Allāh! I ask You for Your Love, the love of those who love You, and deeds which will cause me to attain Your Love. O Allāh! Make Your Love dearer to me than myself, my family and the cold water)."' [Recorded by At-Tirmidzi]

Commentary: This Hadith contains an inducement for the Love of Allāh and highlights the importance of those who are devoted to Allāh and their good deeds because it is the virtuous deeds which are a means of attaining the Love of Allāh and His Nearness.

1491. Anas bin Mālik (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, "Recite frequently: 'Ya Dzal-Jalali wal-Ikram! (O You, Possessor of glory and honour)."' [Recorded by At-Tirmidzi]

Commentary: This Hadith tells us that one should make abundant use of the words 'Ya-Dhal-Jalali wal-Ikram' in his prayer because these words contain the Praise of Allāh and mention His Perfect Attributes. Some have said that Al-Jalal and Al-Ikram are Allāh's Greatest Name.

1492. Abu Umamah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) 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 wa sallam. Wa ‘a ‘udzu bika min syarri mas-ta'adha minhu nabiyyuka Muhammadun sallallāhu ‘alayhi wa sallam. Wa Antal-Musta ‘anu, wa ‘alaykal-balaghu, wa lā hawla wa lā quwwata illā billāh (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."' [Recorded by At-Tirmidzi]

Commentary: For those who do not remember many prayers, or cannot remember them, this is the best supplication to make. This shows part of Allāh's Mercy upon his slaves and part of the easiness of practising Islām.

‘Ali bin Abu Talib (radiyallāhu’anhu) reported that when the Allāh’s Messenger (Sallallāhu `alayhi wa sallam) Sujud he would say, “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!) [Recorded by Ahmad, Muslim, Abu ‘Awanah, Tahawi and Daraqutni.]

‘Aishah (radiyallāhu’anha) also reported “When 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!” [Recorded by At-Tarmidzi]

 Ibn ‘Abbās (radiyallāhu’anhu) ,in describing the Rasūlullāh’s late night solah, said, “Then he would go to solah and during his solah or Sujud, he would say, “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.) [Recorded by Ahmad Muslim, Abu ‘Awānah and Ibn Abi Shaibah (12/106/2, 112/1)]

An-Nawawi (rahimallāh) observes, “The scholars say that asking for light for all organs and sides means (asking) to have the truth and guidance made clear for one’s self. He asked for this so that there would be no deviation or misguidance left in him.” 

Ibn ‘Abbas (radiyallāhu’anhu) said: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to say when he was in distress: “Lā ilāha illallāhul-Azimul-Halim. Lā ilāha illallāhu Rabbul-’Arshil-‘Azim. Lā ilāha illallāhu Rabbus-samawati, wa Rabbul-ardi, wa Rabbul-‘Arshil-Karim. (None has the right to be worshipped but Allāh the Incomparably Great, the Compassionate. None has the right to be worshipped but Allāh the Rabb of the Mighty Throne. None has the right to be worshipped but Allāh the Rabb of the heavens, the Rabb of the earth, and the Rabb of the Honourable Throne).” [Recorded by Al-Bukhari and Muslim]

Commentary: The only medicine in a time of distress is the remembrance of Allāh Whose Help alone should be sought. This Du’a contains words which glorify Allāh and exalt Him far above all else. It is desirable to recite these words when one is in distress as this is exactly what the Prophet (Sallallāhu ‘alayhi wa sallam) used to recite in such situations.

Ibn Mas’ud (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) taught him to say this supplication: “Allāhumma alif baina qulubina, wa aslih za ta bainina, wahdina subulassala, 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 syakirina 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).” [Recorded by Ahmad and Abu Dawud] 

1493. Ibn Mas’ud (radiyallāhu’anhu) reported: One of the supplications of the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) was: "Allāhumma inni as ‘aluka mujibati rahmatika, wa ‘aza ‘ima maghfiratika, was-salamata 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)." [Recorded by Al-Hākim].

Commentary: Al-Albani has regarded the Hadith as "Dha’if" (weak). One can, however, pray with the words quoted in this Hadith because these words contain prayer for Allāh's Mercy and forgiveness, attainment of Jannah and protection from Hell and may Allāh accept this du’ā.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Allāhumma-ātina-fid-dunya hasanah, Wa fil-Ākhirati-hasanah, Wa-qina-‘adzābān-Nār (O Allāh! 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)  [Recorded by Al-Bukhāri, Muslim, and Tarmidzi]

Commentary: 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]

Chapter # 251: The Excellence of Supplication for Muslim in his absence

Allāh, the Exalted, says:

“And those who came after them say: ‘Our Rabb! Forgive us and our brethren who have preceded us in Faith.”‘ (Al-Hashr 59:10)

“And ask forgiveness for your sin, and also for (the sin of) believing men and believing women”. (Muhammad 47:19)

“Our Rabb! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.” (Ibrāhīm 14: 41)

1494. Abud-Darda’ (radiyallāhu’anhu) reported: I heard the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) saying, “Whenever a Muslim supplicates for his (Muslim) brother in his absence, the angels say: ‘May the same be for you too’.” [Recorded by Muslim].

Commentary: This Hadith makes it evident that one who prays for someone in his absence also stands to benefit from it because the angel appointed for the task of praying for those who pray for others will pray for him, saying, “O Allāh! Grant him also the same which he has asked for others.”

1495. Abud-Darda’ (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “The supplication of a Muslim for his (Muslim) brother in his absence will certainly be answered. Every time he makes a supplication for good for his brother, the angel appointed for this particular task says: ‘Ameen! May it be for you, too!’?” [Recorded by Muslim]

Chapter 252: Some Verdicts Pertaining to Du’ā (Supplications)

1496. Usamah bin Zaid (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “He who is favoured by another and says to his benefactor: ‘Jazak-Allāh khairan (May Allāh reward you well)’ indeed praised (the benefactor) satisfactorily.”   [Recorded by At-Tirmidzi]

The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: “Anyone who doesn’t thank people has not grateful to Allāh.” [Recorded by Abu-Dawud and Tirmidzi]

The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: "Whoever is kind, Allah will be kind to him; therefore be kind to man on the earth and He Who is in heaven will show mercy on you." [Recorded by Abu Dawud and Tirmidzi]

Commentary: If one is unable to return someone’s kindness with kindness, he should say, “Jazak-Allāhu khairan (May Allāh reward you well).” This means: “I am unable to reciprocate your kindness. May Allāh grant you the best reward for it?” Obviously there is no match for the reward that one gets from Allāh. For this reason the Prophet (Sallallāhu ‘alayhi wa sallam) said that it was the best of the praise for a benefactor.

The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) draws our attention to an important issue and advised us to appreciate others by thanking them.

Suhaib (radiyallāhu`anhu) narrated that Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) is reported to have said: “How excellence is the manner of the believer; ‘everything’ is good for him: If good times come his way, he is thankful and that is good for him, and if hardship comes his way, he is patient and that is indeed good for him." [Recorded by Muslim]

This hadith indicates that that a believer should possesses two important traits: Gratitude and patience.

1497. Jabir bin ‘Abdullāh (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “Do not invoke curses on yourself or on your children or on your possessions lest you should happen to do it at a moment when the supplications are accepted, and your prayer might be granted.” [Recorded by Muslim].

Commentary: Almighty Allāh always listens to everyone’s prayer but He has fixed certain times when He grants more prayers addressed to Him. Therefore, one should never curse oneself or one’s own children or one’s own business, etc., lest this is done at the time when prayers are accepted by Allāh and then one has to regret it all his life.

1498. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “A slave becomes nearest to his Rabb when he is in prostration. So increase supplications in prostrations.” [Recorded by Muslim].

Commentary: This Hadith points out the excellence of supplicating while prostrating in Solāh, as one gets closer to Allāh in this position.

1499. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), “The supplication of every one of you will be granted if he does not get impatient and say (for example): ‘I supplicated my Rabb but my prayer has not been granted’.” [Recorded by Al-Bukhari and Muslim]

The narration of Muslim is: “The supplication of a slave continues to be granted as long as he does not supplicate for a sinful thing or for something that would cut off the ties of kinship and he does not grow impatient.” It was said: “O Messenger of Allāh! What does growing impatient mean?” He (Sallallāhu ‘alayhi wa sallam) said, “It is one’s saying: ‘I supplicated again and again but I do not think that my prayer will be answered.’ Then he becomes frustrated (in such circumstances) and gives up supplication altogether.”

Commentary: We learn from this Hadith that one should continue beseeching Allāh without ever thinking that in spite of praying for a long time, his prayer has not been granted. One should never allow frustration to overcome in his mind. If a person’s supplication is not granted for a long time, there would be certainly some good for him in that delay the reason of which is known to Allāh Alone. It is, therefore, essential that he should never cease to pray whether his prayer is granted or not. Persistence in prayer is certainly beneficial to him.

1500. Abu Umamah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) was asked: “At what time does the supplication find the greatest response?” He (Sallallāhu ‘alayhi wa sallam) replied, “A supplication made during the middle of the last part of the night and after the conclusion of the obligatory solāh.” [Recorded by At-Tirmidzi].

Commentary: “Al-‘Akhir” is the characteristic of “Jauf” and in the present context it means the late hours of night. “Jauf” can also mean here “middle”, that is in the later-half of the night.

In other words, if the night is divided between two equal parts then it (Jauf) would be the middle of the second part. In either case it is the time of the night which in other Ahadith has been termed as the third part of the night. It is the time when Almighty Allāh comes to descend on the sky of this world.

Prayers are also granted by Allāh after the obligatory Solāh.

1501. ‘Ubadah bin As-Samit (radiyallāhu’anhu) said: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “Whenever a Muslim supplicates Allāh, He accepts his supplication or averts any similar kind of trouble from him until he prays for something sinful or something that may break the ties of kinship.” Upon this someone of the Companions said: “Then we shall supplicate plenty.” The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “Allāh is more plentiful (in responding).” [Recorded by At-Tirmidzi]

Commentary: We learn from this Hadith that prayer (supplication) is beneficial to us in any case, because Almighty Allāh either grants the prayer we make, or if the supplication is not being accepted, He removes some future trouble that was destined for us, or He grants us in full in the Hereafter.

A Muslim should never feel shy of praying to Allāh. In fact, he should persistently pray because there is no end to His Treasures.

1502. Ibn ‘Abbas (radiyallāhu’anhu) said: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to say when he was in distress: “Lā ilāha illallāhul-Azeemul-Haleem. Lā ilāha illallāhu Rabbul-‘Arshil-‘Azeem. Lā ilāha illallāhu Rabbus-samawati, wa Rabbul-ardi, wa Rabbul-‘Arshil-Kareem (None has the right to be worshipped but Allāh the Incomparably Great, the Compassionate. None has the right to be worshipped but Allāh the Rabb of the Mighty Throne. None has the right to be worshipped but Allāh the Rabb of the heavens, the Rabb of the earth, and the Rabb of the Honourable Throne).” [Recorded by Al-Bukhari and Muslim]

Commentary: The only medicine in a time of distress is the remembrance of Allāh Whose Help alone should be sought. This Du’a contains words which glorify Allāh and exalt Him far above all else. It is desirable to recite these words when one is in distress as this is exactly what the Prophet (Sallallāhu ‘alayhi wa sallam) used to recite in such situations.

Chapter # 253: The Superiority of Awliya’ and their Marvels.

Allāh, the Exalted, says:

“No doubt! Verily, the Auliya’ of Allāh [i.e., those who believe in the Oneness of Allāh and fear Allāh much (abstain from all kinds of sins and evil deeds which He has forbidden), and love Allāh much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve. Those who believed (in the Oneness of Allāh - Islamic Monotheism), and used to fear Allāh much (by abstaining from evil deeds and sins and by doing righteous deeds). For them are glad tidings, in the life of the present world (i.e., through a righteous dream seen by the person himself or shown to others), and in the Hereafter. No change can there be in the Words of Allāh. This is indeed the supreme success.” [Yūnus, 10: 62-64]

“And shake the trunk of date-palm towards you; it will let fall fresh ripe-dates upon you. So eat and drink.” [Maryam, 19: 25, 26]

“Every time he (Zakariya) entered Al-Mihrab to (visit) her, he found her supplied with sustenance. He said: ‘O Maryam (Mary)! From where have you got this?’ She said, ‘This is from Allāh.’ Verily, Allāh provides sustenance to which He wills, without limit.” [Ali- ‘Imran, 3:37]

“(The young men said to one another): ‘And when you withdraw from them, and that which they worship, except Allāh, then seek refuge in the Cave; your Rabb will open a way for you from His Mercy and will make easy for you your affair (i.e., will give you what you will need of provision, dwelling). And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left...” [Al-Kahf, 18:16, 17]

1503. ‘Abdur-Rahman bin Abu Bakar (radiyallāhu’anhu) reported: The Companions of As-Suffah were poor people. The Prophet (Sallallāhu ‘alayhi wa sallam) said, “Whoever has food enough for two people, should take a third one (from among them), and whoever has food enough for four persons, should take a fifth or sixth (or said something similar).” Abu Bakar (radiyallāhu’anhu) took three people with him while Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) took ten. Abu (radiyallāhu’anhu) took his supper with the Prophet (Sallallāhu ‘alayhi wa sallam) and stayed there till he offered the ‘Isha’ prayers. After a part of the night had passed, he returned to his house. His wife said to him: “What has detained you from your guests?” He said: “Have you not served supper to them?” She said: “They refused to take supper until you come.” [Abdur-Rahman (Abu Bakar’s son) or the servants] presented the meal to them but they refused to eat. I (the narrator) hid myself out of fear. Abu Bakar (radiyallāhu’anhu) (my father) rebuked me. Then he said to them: “Please eat. By Allāh! I will never eat the meal.” ‘Abdur-Rahman added: Whenever we took a morsel of the meal, the meal grew from underneath more than that morsel we had till everybody ate to his satisfaction; yet the remaining food was more than what was in the beginning. On seeing this, Abu Bakar (radiyallāhu’anhu) called his wife and said: “O sister of Banu Firas! What is this?” She said: “O pleasure of my eyes! The food has increased thrice in quantity.” Then Abu Bakar (radiyallāhu’anhu) started eating. He said: “My oath not to take the meal was because of Syaitān.” He took a morsel handful from it and carried the rest to the Prophet (Sallallāhu `alayhi wa sallam). That food remained with him. In those days there was a treaty between us and the pagans and when the period of that treaty elapsed, he (Sallallāhu ‘alayhi wa sallam) divided us into twelve groups and every group was headed by a man. Allāh knows how many men were under the command of each leader. Anyhow, all of them ate of that meal. [Recorded by Al-Bukhari and Muslim].

There are some more narrations in both Al-Bukhari and Muslim with very minor differences in wordings and in details.

Commentary: We learn the following points from this Hadith:

1. It is permissible to take students of religious schools home for meals, as was the practice in certain areas in the past.

2. A father can admonish his children for disciplinary purposes.

3. If a better situation develops, one can break his vow and go for the new and better choice. It is, however, necessary to expiate for breaking the vow.

4. This Hadith affirms miracles. This is evident from the fact that a small quantity of food was so blessed by Allāh that all the members of the family, guests, the Prophet (Sallallāhu ‘alayhi wa sallam) and twelve “Arif” (leader) along with their companions took that food. (Gist of the text of Hadith from Fathul-Bari, Kitab Al-Manaq.)

1504. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “There were Muhaddithun (the recipients of Divine inspiration) among the nations before you. If there is any of such Muhaddith among my followers, he must be ‘Umar Ibn Khattab.” [Recorded by Al-Bukhari].

In Muslim, this Hadith is narrated by ‘Aishah (radiyallāhu`anha), and in both these narrations Ibn Wahb has said that the meaning of Muhaddithun is recipients of Divine inspiration.

Commentary: “Mulhamun” [persons endowed with inspiration]; in other words, things are put in their hearts by Allāh; it was done in the case of the mother of Prophet Musa. It was put in her mind by Allāh that if she felt any fear, she should then trust the child to the sea. Maryam (Mary) also used to receive inspiration, which is also a form of marvel. This Hadith evidently shows the distinction of ‘Umar (radiyallāhu`anhu).

1505. Jabir bin Samurah (radiyallāhu’anhu) said: The inhabitants of Kufah complained to ‘Umar Ibn Al-Khattab (radiyallāhu’anhu) against Sa’ad bin Abu Waqqas (radiyallāhu’anhu) and ‘Umar bin Al-Khattab (radiyallāhu’anhu) appointed ‘Ammar (radiyallāhu’anhu) as Governor of Kufah in his place. Their complaint was that he did not even conduct As-Solāh properly. ‘Umar (radiyallāhu’anhu) sent for Sa’ad and said to him: “O Abu Ishaq, the people claim that you do not offer the Solāh properly.” Sa’ad (radiyallāhu’anhu) replied: “By Allāh! I observe Solāh according to the Solāh of the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), and I make no decrease in it. I prolong Qiyam (standing) in the first two Rak’ah in Maghrib and ‘Isha’ prayers and shorten in the last ones.” ‘Umar (radiyallāhu’anhu) said: “This is what I thought of you, O Abu Ishaq!” Then he sent with him a man (or some men) to Kufah to investigate the matter about him (from the people of Kufah). The inquiry was conducted in every mosque and all the people in these mosques praised him; but in the mosque of the Banu ‘Abs, a man, with the name of Usamah bin Qatadah and surname Abu Sa’dah, stood up and said, “Sa’ad bin Abu Waqqas (radiyallāhu’anhu) did not participate in Jihad and he did not distribute the spoils equitably and did not judge justly.” On this Sa’ad (radiyallāhu’anhu) said: “I shall make three supplications in respect of him: O Allāh! If this slave of Yours is a liar and seeker of notoriety, please prolong his life and lengthen his period of adversity and afflict him with trials.” (And so did it happen.) Thereafter, when the man was asked about his condition he would say, “I am an old man afflicted with trials and overtaken by the curses of Sa’ad.”

‘Abdul-Mālik  bin ‘Umair (a subnarrator) said: I saw this man with eyebrows hung over his eyes as a result of his old age and he walked aimlessly, following young girls and winking at them.

[Recorded by Al-Bukhari and Muslim]

Commentary: This Hadith brings out the following four points:

1. The distinction of Sa’ad bin Abu Waqqas (radiyallāhu’anhu) and the fact that his prayers were granted by Allāh.

2. The principle that if inquiry is conducted against anybody, one should inquire the opinion of the righteous and worthy people about the person against whom complaint is made.

3. Government officials can be dismissed in the interest of public good, as ‘Umar (radiyallāhu’anhu) dismissed Sa’ad bin Abu Waqqas (radiyallāhu’anhu)   although the complaints made against him were false, but ‘Umar thought it wise to dismiss him so that no one amongst his subject would show hatred towards him.

4. This Hadith also proves the correctness of marvels. The acceptance of the du’ā of Sa’ad bin Abu Waqqas (radiyallāhu’anhu) is an instance of it.

1506. ‘Urwah bin Az-Zubair (radiyallāhu’anhu) reported: Arwa bint Aus brought a suit against Sa’id bin Zaid bin ‘Amr bin Nufail (radiyallāhu’anhu). She complained to Marwan bin Al-Hakam that he had wrongfully taken possession of a portion of her land. Sa’id said: “How can I take a portion out of her land while I have heard a denunciation from the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam).” Marwan asked him: “What did you hear from the Messenger of Allāh?” Sa’id (radiyallāhu’anhu) said, “I heard the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) saying, ‘He who takes a span of land unjustly will be made to wear seven earths round his neck on the Day of Resurrection’.” Marwan said to him: “I don’t seek proof from you after this.” Sa’id supplicated: “O Allāh! If she is a liar, deprive her of her eye sight and cause her to die in her land.” ‘Urwah said: “She did not die till she became blind. While she was walking in her land (concerning which the dispute arose) she fell down into a pit and died.” [Recorded by Al-Bukhari and Muslim]

In another narration of Muslim, Muhammad bin Zaid bin ‘Abdullāh bin ‘Umar said that he had seen Arwa blind, feeling for on the walls with her hand and saying: “I am ruined by the curse of Sa’id.” Later she fell in a well in the same disputed land and died.

Commentary: Sa’id bin Zaid (radiyallāhu’anhu) was an eminent Companion of the Prophet (Sallallāhu ‘alayhi wa sallam) and had the honour of being one from the group of Al-’Ashratul-Mubashsharuna bil-Jannah. Marwan bin Al-Hakam (radiyallāhu’anhu) was governor of Al-Madinah during the caliphate of Mu’awiyah, and the incident quoted in this Hadith relates to that particular period. After Mu’awiyah bin Yazid, he remained caliph for some months.

This Hadith brings into prominence the following points:

1. The distinction of Sa’id bin Zaid (radiyallāhu’anhu) and the marvel which came about with the acceptance of his du’ā by Allāh.

2. One should always save oneself from the curse of the pious people because the punishment can occur in this very life.

1507. Jabir bin ‘Abdullāh (radiyallāhu’anhu) said: My father called me on the evening before (the battle of) Uhud and said: “I perceive that I shall be among the first from among the Companions of the Prophet (Sallallāhu ‘alayhi wa sallam) to be martyred, and after him you are the dearest to me. I am under the burden of debt. Pay it and treat your sisters well.” Next morning he was among the first to be killed, so I buried him along with another in the same grave. Thereafter, I did not like that I should leave him with another in the grave. So I dug up his corpse after six months and he was in the same condition in which he was on the day when I buried him, except that there was a scratch on his ear. Then I buried him in a separate grave.

[Recorded by Al-Bukhari].

Commentary: This Hadith highlights the following five points:

1. The Companions’ love for the Prophet (Sallallāhu ‘alayhi wa sallam) exceeded everything else, even one’s own life and children.

2. The Companions’ ardent desire for martyrdom.

3. The sixth sense of Jabir’s father that he would be honoured with martyrdom.

4. The miracle that his dead body remained intact and did not decompose even after the period of six months.

5. The justification to exhume a dead body, in case of need. This permission is subject to the condition that much time has not passed since the burial of the deceased.

1508. Anas bin Mālik  (radiyallāhu’anhu) reported: Two Companions of the Prophet (Sallallāhu ‘alayhi wa sallam) left his home in a very dark night with something like lights in front of them; when they separated, each of them had one light in front of him till they arrived home. [Recorded by Al-Bukhari].

Other narrations reported in Al-Bukhari say that the two men were Usaid bin Hudhair and ‘Abbad bin Bishr (radiyallāhu’anhum).

Commentary: What was akin to light? Some people say it was their walking sticks which gave a shining effect in darkness and showed them their way. Some say that it was the light of the Prophethood. Thus, it was a marvel of the Companions and a miracle of the Prophet (Sallallāhu ‘alayhi wa sallam).

1509. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) sent an espionage mission of ten men under the leadership of ‘Asim bin Thabit Al-Ansari (radiyallāhu’anhu). They proceeded till they reached Al-Had’ah, a place between ‘Usfan and Makkah and the news of their arrival reached a section of the tribe of Hudhail, called Banu Lihyan. About one hundred men, who were all archers, hurried to follow their tracks. When ‘A sim and his companions came to know of their pursuers, they took refuge in a safe place. The infidels encircled them and said to them: “Come down and surrender and we promise and guarantee you that we will not kill anyone of you.” ‘Asim bin Thabit (radiyallāhu’anhu) said: “By Allāh! I will not come down to be under the protection of disbelievers. O Allāh! Convey this news to our Prophet (Sallallāhu `alayhi wa sallam).” Then the infidels shot arrows at them till them killed ‘Asim. Three men came down relying on their promise and covenant. They were Khubaib, Zaid bin Ad-Dathinah and another man. When the disbelievers captured them, they tied them up with the strings of their bows. The third of the captives said: “This is the beginning of first betrayal. By Allāh! I will not go with you. I have a good example in these (martyrs).” So they dragged him and tried to compel him to accompany them, but he refused. At last they killed him. They took Khubaib and Zaid bin Ad-Dathina with them and sold them as slaves in Makkah. This incident took place after the battle of Badr.

Khubaib was bought by the sons of Al-Harith bin ‘Amir bin Naufal bin ‘Abd Manaf. It was Khubaib who had killed Al-Harith in the battle of Badr. Khubaib remained a prisoner with those people for a few days till the sons of Al-Harith resolved to kill him.

When Khubaib (radiyallāhu’anhu) got wind of this plot, he borrowed a razor from one of Al-Harith’s daughters in order to remove his pubic hair. Her little son crawled towards Khubaib because of her carelessness. Later on, she saw her son on his thigh and the razor was in his hand. She got scared so much that Khubaib noticed the agitation on her face and said: “Are you afraid that I will kill him? No, I will never do that.” She later remarked (after Al-Khubaib got martyred): “By Allāh! I never saw a prisoner better than Khubaib.” She added: “By Allāh! I saw him once eating of a bunch of grapes in his hand while he was chained and there was no such fruit at that time in Makkah. Probably it was a boon which Allāh bestowed upon Khubaib.”

When they took him out of the Haram of Makkah to kill him outside its boundaries, Khubaib requested them to let him offer two Rak’ah of voluntary prayer. They allowed him and he offered two Raka’ah prayer. Then he said: “Had I not apprehended that you would think that I was afraid of death, I would have prolonged the prayer. O Allāh! Count their number; slay them one by one and spare not one of them.” He then recited these poetic verses:

‘I do not care how they kill me as long as I get martyred in the Cause of Allāh as a Muslim. I received my death for Allāh’s sake. If Allāh so desires, He will bless, the amputated limbs of the torn body.’

Then the son of Al-Harith killed him. It was Khubaib who set the tradition for any Muslim sentenced to death in captivity to offer two Rak’ah of voluntary prayer. On that day the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) informed his Companions of the martyrdom of Khubaib. Later on, when some disbelievers from Quraish were informed that ‘Asim had been martyred; they sent some people to fetch a significant part of his body to ascertain his death. (This was because) ‘Asim had killed one of their chiefs. So Allāh sent a swarm of wasps, resembling a shady cloud, to hover over the body of ‘Asim and to shield him from their messengers, and thus they could not cut off anything from his body. [Recorded by Al-Bukhari]

Commentary: “Raht” means a group or party. Some people say it consisted of six persons - ‘Asim bin Thabit, Marthad bin Abu Marthad, Khubaib bin ‘Adi, Zaid bin Ad-Dathina, ‘Abdullāh bin Tariq and Khalid bin Bukair (radiyallāhu’anhum). Some say that it comprised ten persons. Allāh knows better.

The incident reported in this Hadith has many miracles and marvels. For instance, according to his prayer, the news of his assassination was conveyed by Allāh through Wahyu to the Prophet (Sallallāhu ‘alayhi wa sallam) on the very day when he was martyred and he (Sallallāhu ‘alayhi wa sallam) informed his Companions about it.

Second, Allāh provided Khubaib with grapes when they were out of season during his imprisonment.

Third, Allāh sent wasps for the safety of ‘Asim’s corpse.

Fourth, his enemies met with the evil end which he had imprecated for them.

This Hadith brings forth the following six points:

1. If one’s enemy shows strictness and oppression, then he should not accept the offer of protection from them even if he is killed as a result of this. One can, however, try to save his life if he sees some signs of leniency in the enemy’s attitude.

2. The matchless perseverance and steadfastness of the Companions of the Prophet (Sallallāhu ‘alayhi wa sallam) and their patience on the tyrannies perpetrated on them by their enemies.

3. Even in the worst of circumstances, the Companion of the Prophet (Sallallāhu ‘alayhi wa sallam) (i.e., Khubaib) maintained the best standard of morality and did not harm the enemy’s child in any way.

4. If the enemy is bent upon killing, then it is permissible to request them for permission to offer two Rak’ah of voluntary Solāh because this act of Khubaib (radiyallāhu’anhu) was upheld by the Prophet (Sallallāhu `alayhi wa sallam).

5. It is lawful to imprecate for oppressors and disbelievers.

There are many Ahadith on the validity of marvels and miracles which have been mentioned in the present book in different chapters. The following instances can be quoted in this respect:

1. The incident of the boy who used to visit a priest and a magician. (See the Chapter on Patience).

2. The story of Juraij (which occurs in the Chapter on Sincerity).

3. The story of the men of the cave, the entrance of which was closed with a huge stone. (The Chapter on Generosity).

4. The story of the man who had heard the voice from the clouds ordering them to shower rain on a particular garden (the Chapter on Generosity).

Many other incidents also come in this category which are supported by evidence and are well-known. Allāh is Capable of doing everything.

1510. ‘Abdullāh Ibn ‘Umar (radiyallāhu’anhu) reported: I never heard ‘Umar (radiyallāhu’anhu) relating anything that he conceived it to be so-and-so, but that it proved to be as he had conceived it.” [Recorded by Al-Bukhari]

Commentary: This Hadith tells us about the distinction of ‘Umar (radiyallāhu’anhu) and confirms the marvels which Allāh manifested through him. Almighty Allāh had endowed him with abundant sagacity and intelligence. For this reason, the Prophet (Sallallāhu ‘alayhi wa sallam) stated that if there would ever be a man in his Ummah who will be gifted with inspiration, this man would be ‘Umar (radiyallāhu’anhu).

And Allāh Almighty knows best.

 [Excerpted from “The Book of Du’ā, Riyad-Us-Saliheen”, Compiled, By Al-Imām Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi, Via the Guided Ways]