The Virtues
and Du’a of Prophet (Sallallāhu ‘alayhi wa sallam)
By Al-Imam An-Nawawi (rahimahullāh)
In the name of Allāh, the Most Gracious,
the Most Merciful;
All the praise and Thanks are 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
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-Ankabut,
27:62)
1465. An-Nu’man bin Bashir
(radiyallāhu’anhu) reported: The
Prophet (Sallallāhu ‘alayhi wa sallam) said, “Du’ā is worship.” [This is recorded by Abu Dawud].
Commentary: A prayer is an expression of one’s humbleness and
helplessness before Allāh; a complete submission to 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 (rahimahullāh)
said that Du’a 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) reported: The Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) liked comprehensive
supplications or (Al-Jawami’ - i.e., supplications with very few words but
comprehensive in meanings), and
discarded others. [This is recorded by Abu Dawud].
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).”‘ [This is recorded by Al-Bukhari and Muslim].
Commentary: In the narration of Muslim it is added that whenever Anas
bin Mālik (radiyallāhu’anhu) supplicated, he used to beseech Allāh with
this Du’a. It is desirable to recite this Du’a which is mentioned in the Qurān
(Al-Baqārah, 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. 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 world and good status in Jannah, forgiveness from sins and Allāh’s
bounties and favours in both worlds are included in this du’ā’” [ Jāmi’
At-Tarmidzi]
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).” [This is recorded by Muslim].
Commentary: This du’a contains four
words, the meanings and implications of which constitute its essence. These
words are guidance, piety (fear of Allāh), chastity and sufficiency. Guidance
here means guidance at every turn of life and steadfastness on the path of
truth. Fear of Allāh is the greatest means of piety and strongest defense
against sins. Chastity is the state of being free from what is unlawful.
Self-sufficiency is the antonym of poverty and here it means the
self-contentment. What it implies is that one should not care for what people
possess. In view of all these qualities, the prayer of the Prophet (Sallallāhu
‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.
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 Solat and then direct him to
supplicate: “Allāhumm-aghfir
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)’.”
[This is 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: ‘Allāhumma-ghfir li, 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 (radiyallāh u’anhu) narrated: The Prophet (Sallallāhu ‘alayhi
wasallam) used to say in the sitting
between the two Sujud: “Rabbi Ghfirli, warhamni, [wajburni,
warfa’ni], wahdini , wa'afini, warzuqni, [wa’ fu’anni] (O my Lord!) Forgive me; have mercy on
me; [strengthen me; raise my rank;] guide me; and Guard me against harm,
sustain me, [and Pardon me]), Three
times”. [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 Messenger of Allāh (Sallallāhu ‘alayhi wa
sallam) supplicated: “Allāhumma
musarrifal-qulubi, sarrif qulubana ‘ala ta’atik (O Allāh! Controller of the hearts
directs our hearts to Your obedience).” [This is 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 judgement and joys of the
enemies.” [This
is 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
‘turmoils’.
Some people are of the opinion that it is synonymous with poverty combined with
abundant children. But Al-Hafiz Ibn Hajar (rahimallāh) 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 Messenger of Allāh (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 syarrin (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).” [This is 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 (radiyallāhu’anhu) reported:
The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said to me, “Recite:‘Allāhummahdini 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).”[This is 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 wa sallam). Some scholars of Hadith have
interpreted it as steadfastness and moderation. Both interpretations accord
well with its original meanings.
1474. Anas bin Malik (radiyallāhu’anhu)
reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) used to
supplicate:“Allāhumma inni a ‘dzu
bika minal-ajzi wal-kasali, wal-jubni wal-harami, wal-bukhli, wa a’udhu bika
min ‘adhabil-qabri, wa a ‘udzu bika min fitnatil-mahya wal-mamat [O Allāh! I seek refuge in You from
helplessness (to do good), indolence, cowardice, senility, and miserliness; and
I seek Your Protection against the torment of the grave and the trials of life
and death].” Another narration adds: “Wa
a ‘uzubika min ghalaba tiddaini Waqahrir-rijal” (And from the burden of indebtedness and
the tyranny of men).” [This is recorded by Muslim].
1475. 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 Solat. Thereupon he said, “Recite: ‘Allāhumma inni zalamtu nafsi zulman
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).”
[This is recorded by Al-Bukhari and Muslim].
Commentary: It is desirable to
recite this prayer in Solah
after Tashahhud and before Taslim.
One can also recite it at all other times also.
1476. Abu Musa (radiyallāhu’anhu)
reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumm-aghfir li khati ‘ati, wajahli,
wa isrūfi fi amri, wa ma Anta a’lamu bihi minni. Allāhumm-aghfir li jiddi wa
hazli, wa khata ‘i 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).” [This is recorded by Al-Bukhari
and Muslim].
Commentary: The Prophet (Sallallāhu ‘alayhi wasallam) 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.
1477. ‘Aishah (radiyallāhu’anhu) 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).” [This is 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. ‘Abdullah bin ‘Umar
(radiyallāhu’anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wa
sallam) used to supplicate thus: “Allāhumma
inni a’udzu bika min zawali ni’ matika, wa tahawwuli ‘afiyatika, wa fuja ‘ati
ni’matika, wa jami ‘ie sakhateek (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).”
[This is 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
illness and weakness or troubles and afflictions to a state of good health.
1479. Zaid bin Arqam (radiyallāhu’anhu)
reported: The Messenger of Allāh (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
zakkaha, Anta waliyyuha wa maulaha. Allāhumma inni a ‘udzu bika min ‘ilmin la
yanfau’, 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].” [This is recorded by Muslim].
Commentary: This Hadith contains the
prayer for fear of Allāh, beneficial knowledge (that is, the knowledge of the Qurān
and Hadith), patience and contentment.
1480. Ibn ‘Abbas (radiyallāhu’anhu)
reported: The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) used to
supplicate:“Allāhumma laka
aslamtu, wa bika amantu, wa ‘alaika tawakkaltu, wa ilaika anabtu, wa bika
khasamtu, wa ilaika 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 judgement. 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 illa billāh (There
is no strength to resist evil and no power to do good except through Allāh).”
[This is 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-nari, wa ‘adzabin-nari, wa min sharril-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).” [This is 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.
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.
Thawban Ibn Bajdad (radiyallāhu’anhu) reported:
Whenever Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam) completed his
Solāh, Rasūlullāh would ask 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 layt], Ya Dzal-Jalali wal-Ikram” (O Allāh,
You are the Grantor of Peace and Security, and Security comes from You,[from You come well-being, to You shall returns the well-being; Bless us with Peace and Jannah, the
Abode of Peace], Shower us Your Blessing,[Our Lord, the Most High); O The Possessor of Majesty and Honour!]” [This is recorded 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: As-Salam means
Allāh
Almighty is the source, the provider of security, peace, well-being, tranquility, the One free from all defects. It is Him who blesses us with Peace and Jannah, the permanent Abode of Peace in the
Hereafter. Allāh is the Possessor of majesty and honour. We thus seek Him to shower us the blessing.
1482. Ziyad bin ‘Ilaqah reported: My uncle
Qutbah bin Malik (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‘i (O Allāh! I seek refuge in you from
undesirable manners, deeds, and aspirations).” [This is 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: Allaāhumma inni a ‘udzu bika min syarri
sam ‘ie, wa min syarri basari, wa min syarri lisāni, 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).” [This is 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.
1484. Anas bin Malik (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).” [This is 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 Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) used to
supplicate:“Allāhumma inni a’udzu
bika minal-ju ‘i, fa-innahu bi’sad-daji ‘u; wa a ‘udhu 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].”
[This is recorded by Abu Dawud].
1486. ‘Ali (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 Messenger of Allāh
(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: ‘Allāhumma-akfini
bihalalika ‘an haramika, wa aghnini bifadlika ‘amman siwak (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).” [This is recorded by
At-Tirmidzi].
Commentary: It is important to recite this
Du’a 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).” [This is recorded by At-Tirmidzi].
Commentary: “Al-Hidayah” (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-’Abbas bin
‘Abdul-Muttalib (radiyallāhu’anhu) reported: I asked the Messenger of Allāh
(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 Messenger of Allāh Teach me to
supplicate something from Allāh.” He said to me, “O Al-‘Abbas, the uncle of
Messenger of Allāh! Beseech Allāh to give you safety (Al-‘afiyah ) in this life
and in the Hereafter.”
[This is 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 prayer.
1489. Shahr bin Haushab reported: I asked
Umm Salamah (radiyallāhu’anha), “O Mother of the Believers! Which supplication
did the Messenger of Allāh (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 deenik (O Controller of the hearts make my heart
steadfast in Your religion).” [This is recorded by At-Tirmidzi].
‘Abdullah bin ‘Amr bin Al-‘As
(radiyallāhu’anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wa
sallam) supplicated: “Allāhumma
musarrifal-qulubi, sarrif qulubana ‘ala tā’atika (O Allāh! Controller of the hearts
directs our hearts to Your obedience).” [This is recorded by Muslim].
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.
Ibn
Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu’anha), said that
the Prophet (Sallallāhu
‘alayhi wa sallam) used
to supplicate: ‘Ya
muqallibal-qulubi, thabbit qalbi ‘ala dinika [wa ‘ala tā’atik] (O Controller of the hearts make 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]
1490. Abu Ad-Darda’ (radiyallāhu’anhu)
reported: The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said, “One of
Prophet Dawud’s supplications was: ‘Allāhumma
inni as ‘aluka hubbaka, wa hubba man yuhibbuka, wal-‘amalalladzi yuballighuni
hubbaka. Allāhummaj ‘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).”[ This is 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 Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said, “Recite
frequently:‘Ya Dzal-Jalali
wal-Ikram! (O You, Possessor of glory and
honour).” [This is recorded by At-Tirmidzi].
Commentary: This Hadith tells us that one
should make abundant use of the words ‘Ya-Dzal-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 Messenger of Allāh (Sallallāhu ‘alayhi wasallam) 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 sharri mas-ta’adha minhu nabiyyuka Muhammadun sallallāhu ‘alayhi wa
sallam. Wa Antal-Musta’anu, wa ‘alaikal-balaghu, wa la hawla wa la quwwata illa
billah (O Allāh, I beg to
You the good which Your Prophet Muhammad (Sallallāhu ‘alayhi wa sallam)
begged of You; and I seek refuge in You from the evil where from Your Prophet
Muhammad (Sallallāhu `alayhi wa sallam)sought refuge. You are the One
from Whom help is sought and Your is the responsibility to communicate (the
truth). There is no power or strength except with Allāh the Exalted, the
Great.”‘ [This is 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
Islam.
1493. Ibn Mas’ud (radiyallāhu’anhu)
reported: One of the supplications of the Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) was: “Allāhumma
inni as ‘aluka mujibati rahmatika, wa ‘aza ima maghfiratika, was-salāmata
min kulli ithmin, wal-ghanimata min kulli birrin, wal-fawza bil-jannati,
wannajata mina-nar (O
Allāh! I beg You for that which incites Your Mercy and the means of Your
forgiveness, safety from every sin, the benefit from every good deed, success
in attaining Jannah and deliverance from Fire [This is recorded by
Al-Hakim].
Commentary: The words quoted in this
Hadith contain prayer for Allāh’s Mercy and forgiveness, attainment of Jannah
and protection from Hell. May Allāh accept this prayer.
1421. Sa’ad bin Abu Waqqas (radiyallāhu’anhu)
reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) used to seek
(Allāh's) protection after prayers in these words: "Allāhumma inni a ‘udzu bika
minal-jubni wal-bukhl, wa a ‘udzu bika min an uradda ila ardhalil-‘umur, wa
a`udzu bika min fitnatid-dunya, wa a ‘udhu 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).'' [This
is recorded by Al-Bukhari]
Commentary: Some religious scholars
are of the opinion that it is better to observe reciting this Du`a after
concluding prayers, and that it is better to combine both. Some scholars say
that the Prophet (Sallallāhu ‘alaihi wasallam) used to recite this Du`a just
before Taslim, while he used to recite the Du`a mentioned earlier after Taslim.
1423. Abu Hurayrah (radiyallāhu’anhu)
reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said, "When
anyone of you has done his Tashahhud during Solat, 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 (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).'' [This is
recorded by 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.
‘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.
In a narration by ‘Ali Ibn Abu Talib
(radiyallāhu’anhu) who reported: When the Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) was in Solat, Rasūlullāh (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.'' [This is recorded by 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 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]
7.'Aishah
(radiyallāhu’anha) said: "A Jewish woman entered unto me and said: 'The
torment of the grave is because of urine.' I said: 'You are lying.' She said:
'No, it is true; we cut our skin and clothes because of it.' The Messenger of
Allāh
(Sallallāhu
‘alayhi wa sallam) went out to pray and our voices became loud. He said: 'What
was that?' So I told him what she had said. He said: 'She spoke the truth.' After that day he never offered any solāh but he said, following the supplication: 'Rabba Jibril wa Mikā'il wa Isrāfil, aizaidini min harrin-nar
wa 'adzabil-qabr (Lord of Jibril, Mika'il and Israfil, grant me
refuge from the heat of the Fire and the torment of the grave).'" [An-Nasā'ie
English translation: Vol. 2, Book 13, Hadith 1346 (Hasan
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 Dzal 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.]
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.)”[This is recorded by At-Tirmidzi]
In another narration Anas bin Mālik
(radiyallāhu’anhu) reported: The
Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said, “Recite
frequently: ‘Ya
Dzal-Jalali wal-Ikram! (O You, Possessor of glory and
honour).” [This is 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.
Ibn Abi Hatim and Ibn Jarir recorded
that Umm Salamah (radiyallāhu’anha), said that the Prophet (Sallallāhu ‘alayhi wa sallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit
qalbi ‘ala deenik [wa ‘ala ta’atik] (O
Controller of the hearts make 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.) [Al-’Imran, 3:8]
1502. Ibn ‘Abbas (radiyallāhu’anhu) said: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam)
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).” [This is 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 wasallam) used to recite in such situations.
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: 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.
And Allāh Almighty Knows best.
[Excerpted
from “The Virtues and Du’a (Supplications) of Prophet (Sallallāhu ‘alayhi wa
sallam) Chapter # 250; Riyad-Us-Saliheen”, Compiled by Al-Imam Abu Zakariya
Yahya bin Sharaf An-Nawawi Ad-Dimashqi Via Guided Way]
