The Goodly Word - مختصر الكلم الطيب

BY SHAYKH AL-ISLAMIBN TAYMIYYAH

Abridged & Translated By:

EZZEDDIN IBRAHIM DENYS JOHNSON-DAVIES

DAR EL SHOROUK

THEGOODLY WORD

ContentsPage

Preface by Dr. Sheikh Yusuf al QaradawTin Arabic with English Translation.............................. a-rIntroduction in English................................................. 6Introduction in Arabic................................................... 34Shaykh al-Islam Ibn Taymiyyah’s Introduction in Arabicwith English Translation............................................... 66The Arabic Text of al-Kalim at-Tayyib with Englishtranslation facing........................................................... 72Index................................................................................. 344

Preface

By Dr. Sheikh Y usuf al-QaradawI,

Head o f the Centre for the illustrious Sunnah and the STrah of the Prophet at the University o f Q atar and a member of Fiqh academies in the Islam ic world and

Europe

Praise be to God and peace be upon His Chosen Messenger and his family and Companions, the Leaders of Guidance.

To continue It was more than half a century ago that I first came to know my dear friend Dr. Ezzeddin Ibrahim: through various Islamic activities and seminars and meetings for research on topics of Islamic thought, also through being colleagues in teaching and administrative educational work. I was always struck by his affable nature, orderly mind and wide range of culture; also his ability to work constructively in initiating various cultural projects in an unassuming manner. It is just such qualities as have fitted him for so many positions of distinction and the accomplishment o f such work as the setting up of programmes of study and the compiling of text books for the Ministry of Education in Qatar, the establishment of the Cultural Foundation in Abu Dhabi, holding the post of Professor o f Arabic Literature at Riyadh University, being for some years the Rector of the University of the United Arab Emirates, organising and administering the Islamic Solidarity Fund at the Organisation of the Islamic Conference, and participating in organising and running the Sheikh Zayed bin Sultan Organisation for Humanitarian and Charitable Works, and

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his assistance to African Americans in their religious activities and for his lectures in Arabic and English in various venues and innumerable other activities. I knew Ezzeddin first of all and through him made the acquaintance of Abdul Wadoud Denys Johnson Davies.

Abdul Wadoud Denys Johnson-Davies was well known as a man o f letters, especially in the fields of translation and literary criticism. He had lectured on English literature and Arabic translation at Cairo University and later became the pioneer translator of modern Arabic literature, providing translations of books by such figures as Tewfik al-Hakim, Naguib Mahfouz and Tayeb Salih, he has also translated religious works by such writers as al-Imam al-Ghazatl.

When Ezzeddin Ibrahim and Denys Johnson-Davies met they agreed to work closely together on making accurate and acceptable translations into English of various religious texts. It is recognised that Islam’s message is a universal one, as is expressed in the words of the Almighty: “We have not sent you, (O Muhammad), except as a mercy to the worlds” . (The Prophets: 107); also, “Say: O people, I am the Messenger of God to you all ” (The Heights - 157)

And if Islam is universal and the Book of Islam and the words of its Prophet are in the Arabic tongue, how in such circumstances can universality be achieved9

The answer quite simply is that it must be done through translation. However, not any translation will do, for only too many renderings of the Holy Qur’an have distorted its meanings and marred its beauty. In some cases this has been done deliberately, while in others it has been due to the fact that those undertaking such translations lacked the b

necessary linguistic skills for a proper understanding of the holy Book.

Thus Ezzeddin and his colleague were determined that the translations they had in mind should combine two essential qualities: accuracy on the one hand and an elegantly readable rendering that would come as close as possible to the original. They felt that by cooperating together this could be achieved Alongside Ezzeddin, whose native language is Arabic and who has a mastery of English, there would be an Englishman whose native tongue was English and who at the same time had a mastery o f Arabic. Thus each translator would complement the other and the end result would be arrived at through discussion and consultation.

The two of them decided that initially their efforts should be directed towards making translations into English - the most universal of languages and the one known to the majority of Muslims -of some of the Prophetic Hadith, Hadith having attracted less attention from translators than the Holy Qur’an, of which translations did exist in forms which were at least acceptable

But the sunnah is a veritable ocean. Where should they start?

Of old it was said that making a choice was part of a man’s intelligence. Thus, while praising Abu Tammam for his outstanding poetry, critics have also praised him for his choice of the poetry contained in his well-known anthology

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entitled al-Hamasah.

They thus chose for their first book the famous short anthology of al-Imam al-NawawT entitled’ al-NawawT’s Forty Hadith’, it being a collection that has been universally accepted throughout the Islamic world. When the translation was completed, the book was made available to the public and was immediately well received and has since been reprinted more than twenty times.. The publication of al-NawawT’s Forty Hadith in an English translation encouraged others to pursue the same method of translation and to produce renderings of the work in more than ten languages.

For their second book they made a short anthology of that particular type o f Hadith known as ‘QudsT’. Hadith QudsT are known for their special spiritual quality and are words of the Almighty though spoken by His Prophet (may the blessings and peace of God be upon him). They have the characteristics of Prophetic Hadith rather than those of the Holy Qur’an and contain concepts of divine significance, leading man to a love of God and His glorification, and to an expectation of His mercy and a fear of His torment, thus prompting him to do good and to avoid evil, seldom do such Hadith comprise directly practical rules This book, entitled ‘Forty Hadith QudsT’, was also well received and is often reprinted

These two books have been followed by a third volume to which it is my pleasure to write this preface. The present volume is a condensed form of the famous ‘The Goodly W ord’, a collection of Hadith made by the renowned scholar and jurist Sheikh al-Islam Ibn Taymiyyah, to which a

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brief commentary has been added.

This book has been chosen because of the obvious need for a book of prayers and supplications which the ordinary Muslim who depends on English would require for the demands of his daily comings and goings, for those various situations in which a man finds himself: a gust of wind, sudden rainfall, facing up to illness, and the advent of death, all o f which are occasions where a man is in need o f particular supplications to the Almighty, for supplications are the very core of worship; in fact they are worship itself as the Messenger of God (may the blessings and peace o f God be upon him)has taught us.

Many are the volumes, both long and condensed, that contain such prayers and supplications, some o f which have explanations and commentaries that extend to no less than seven volumes, as for instance Ibn ‘Allan’s commentary on al-NawawT’s book ‘ al-Adhkar’. The choice o f Ibn Taymiyyah’s T he Goodly Word’ was made because of its reasonable length and the compiler’s discerning choice o f material, also because Sheikh al-AlbanT had already traced the sources of the Hadith quoted in it, specifying those that were either ‘authentic’ or ‘good’ - which were the majority - and those that were ‘weak’.

However, only those Hadith that were ‘authentic’ or ‘good’ were chosen for the present compilation and all others were deleted. The book has been provided with explanations to those words and phrases in the Arabic text that require them. The tracing of the Hadith to their sources was

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omitted from the first edition but I understand that it has been retained in the second - which I am glad about

Additionally, the book contains an introduction outlining the importance of prayers and supplications, mentioning what has been written on this subject in all manner of books, also explaining why T h e Goodly Word’ was chosen and what work has been done on it. The introduction also demonstrates that prayers need not necessarily be limited to ma’thur material i.e. those recognised supplications that have been handed down. The justification for such a practice has been derived from the teachings of Hadith itself and is supported by the rulings of renowned scholars in the field of fiqh Furthermore, the introduction confirmed the need for producing translations of prayers and supplications so that people might worship in their own languages.

It is further pointed out in the conclusion to the introduction that the important thing is for worship to be by prayer and supplication, with an understanding of the meaning, and with the participation of the heart in due humility, and that God Almighty should be turned to with urgent solicitation and with confidence about his good response, while care should be exercised not to articulate unacceptable expressions that may contain - without the person knowing - words that are incompatible with the glorification of God Almighty.

The Muslim should strive to make an effort to maintain such conditions in his prayers and supplications and should have recourse as far as possible to the Arabic tongue. On the other hand, he who is unable to acquire a knowledge of Arabic, should know for certain, when talking to the f

Almighty in whatsoever language, that he is addressing a God who is all-Hearing and all-Knowing. The Almighty has said: “And if My servants have asked you about Me, verily I am close by and hear the prayer of him who prays when he prays, so let them pay attention to Me and let them believe in Me so that they may be rightly guided.” (The Cow:286)

The two scholars have other projects in mind that aim to provide an understanding of Prophetic Hadith to readers who do not know Arabic or whose knowledge of the language is insufficient for understanding such texts. The most important of these are the following two books:

1. jThat most well-known work by al-NawawT entitled ‘Riyad al-Salihln’. It is a long book and they have already started work on it.

2. ) A new abridgement of Shu’ab al-Iman along the lines o f al-QazwTnl’s abridgement of the large book ‘al-Jami' li-

Shu'ab al-Iman by al-Hafiz al-BayhaqT which deals with the authentic Hadith: “Faith is some sixty or seventy branches, the highest of which is ‘There is no god but God’ and the lowest of which is ‘The removal of something harmful from the road’ - and bashfulness is a branch of faith ’

The substance of this is that faith is given expression not only in doctrine, nor yet only in worship, but comprises doctrine and behaviour, also worship and conduct, be it one’s conduct towards God, towards oneself and one’s family, towards society, the Ummah, or the whole of mankind, or towards the whole of the universe around one

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However the most important work on which they are presently engaged, and which they would hope to finish, is a book they have entitled ‘Readings from the Holy Qur’an’ classified according to subject matter They have so named it because they felt it would not be appropriate to call it ‘Selections from the Holy Qur’an’. The term ‘selections’ gives the impression that what has not been chosen is in some way inadequate, whereas the Holy Qur’an is wholly beautiful, complete and sublime.

In conclusion, nothing remains for me to say other than to thank the two scholars for the work they are doing for the benefit of their fellow Muslims and to ask God to guide them in their good work. Praise be to God, first and last, and may the blessings of God be upon His Prophet Muhammad and his family and companions.

He who prays for God’s forgiveness.

Yusuf al-Qaradawi

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the M erc ifu l the C om p assion a te

IN T R O D U C T IO N

Praise be to Allah and blessings and peace on our master th e Messenger of Allah and on his family and Companions and on those who summon people to his message.

We have found that the Islamic library is still in need of a book combining a number of duca’ and dhikr that are ma’thur (authentically transmitted), together with the translation of their meanings into English. Such and dhikr, being given in the original Arabic form, will be comprehensible to readers of Arabic, both Arabs and others, and are provided with the necessary explanatory aids; at the same time they will in translation be easily understood by readers of English.

For this purpose our choice has fallen on the book The Goodly Word by Sheikh al-Islam TaqI ad-Din Ahmad ibn Taymiyyah, who died in A.H. 728, because of its concise nature and because it is confined to those of the Goodly Word that are ma ’ thur, and owing to its general acceptance among people. This book has been well received and given due attention by scholars in the past. We have nevertheless shortened it slightly in order to make it suitable for publication together with its translation, as explained hereinafter.

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We thought it would be useful to provide the book with a short introduction making clear the significance of and dhikr and their place among Islamic religious observances; enumerating the authorised sources for and dhikr that are ma’thur; mentioning the most well- known books composed on this subject; explaining our contribution to the compilation of this book, a shortened version of The Goodly Word; and dealing with the well- founded attitude that duca’ and dhikr should be restricted to those that are ma’thur, while giving the ruling on using duca’ and dhikr that are not ma’thur, and the legal reservations in employing translations of their meanings into other languages.

The status of du ca’ and dhikr in Islamic religious

observancesA duca ’ is a calling upon Allah the Almighty in seekingHis help, His benevolence, and His mercy in all affairs of religion and daily life. The Prophet (may the blessings and peace of Allah be upon him) has described it by saying “ Duca ’is worship,” 1 meaning that it is its essence and innermost core. It is the response to Allah the Almighty’s words in the Holy Qur’an, “And your Lord hath said: Pray unto Me and I will hear your prayer,”2 and His saying, “And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me,” 3 being an affirmation of the belief in the Oneness of Allah and of sincere

1. It was related by at-Tirmidhl, who said that it was a good and

sound Hadith, also by Abu Dawud and Ibn Majah.

2. Qur’an 40.60.

3. Qur’an 2.186.

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devotion to Him (may He be praised) by describing Him as being He to whom alone prayer is directed, as in the words of the Almighty, “Allah, the eternally besought of all” 1 and in His words, “All unto whom ye cry (for succour) fail save Him alone.”2

Dhikr is that a man is with his Lord with his mind, thoughts, and feelings, and that he mentions Him constantly with his tongue, repeating the appropriate words of devotion for glorifying Him and exalting Him, praising Him, confirming His Oneness and Uniqueness, and asking His forgiveness, also exalting His sublimeness and His Most Beautiful Names, in pursuance of His words (may He be exalted), “O ye who believe! Remember Allah with much remembrance. And glorify Him early and late,”3 and His words in describing those who believe, “And men who remember Allah much and women who remember—Allah hath prepared for them forgiveness and a vast reward.”4 And Allah the Almighty has stressed the value of dhikr and has made it of more importance than anything else by His words, “And verily the dhikr of Allah is greatest.”5 The Messenger of Allah (may the blessings and peace of Allah be upon him) made dhikr an indication of the heart being alive, as referred to in his Hadith, “The likeness of him who makes to his Lord to him who does not do so is as the likeness of

1. Qur'an 112.2.

2. Qur’an 17.67.

3. Qur'an 33.41-42.

4. Qur’an 33.35.

5. Qur’an 29.45.

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the living to the dead.”1Duca’ and Dhikr are largely interlocked and closely

associated, so that the phraseology of each of them is complementary to the other, or follows it in the context, as in the words of the Almighty, “Such as remember Allah, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and say): Our Lord! Thou createst not this in vain. Glory be to Thee! Preserve us from the doom of Fire.”2 They are both to be found throughout the totality of Islamic religious observances such as prayer, fasting, and the Pilgrimage, all of which are so replete with duca’ and dhikr that such observances cannot be complete without them. It is the same in respect of other religious practices such as night-prayer, that is, withdrawing to a mosque for a certain time for purposes of worship and meditation, paying and so on. In fact, the Muslim in his ordinary life should mention Allah in all his circumstances and should call upon Him when he gets up in the morning and enters upon the evening, and on all occasions he faces. Thus books of duca’ and dhikr are arranged in accordance with the daily

routines: waking up and going to sleep; proceeding to one’s work; meeting with people and participating in their social gatherings and their food and drink; undertaking journeys; visiting the sick; changes of weather; encountering the enemy; becoming ill; being struck by misfortune; attaining success; realising happiness in marriage or the birth of offspring; or being favoured with some plentiful boon, and like matters that are part of daily

1. It was related by al-Bukhari.

2. Qur’an 3.191. Thus “Glory be to Thee" is dhikr while “Preserve us from the doom of Fire” is duca’.

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life. It is for this reason that some books of and dhikr are called ‘Devotions for Day and Night,’ thus referring to the duca ’ and dhikr that are on a Muslim’s lips during his day and night and which bring him close to his Lord, supplicating Him and asking for His assistance in all circumstances.

One of the benefits of uttering duca’ and dhikr in all the circumstances of the day and night is that customary habits are turned into religious observances, for every ordinary act performed by a Muslim which is accompanied by duca’ and dhikr becomes an act of devotion through the intention of him who practises it, and by the attitude in which it is made, in such a way that it is changed into an act of worship by which the favour of Allah is gained. For instance, travelling is a normal practice which, if begun by someone who recites the duca \ “O Allah, we ask You in this journey of ours righteousness and piety and such deeds as You would approve of...,” 1 becomes charged with a collection of refinements and religious and ethical values which will make of it a beneficent journey in which the traveller can be confident of overcoming its hardships, at the same time remembering the family and children he has left behind him, and he can look forward to his return safe and sound and of giving thanks to Allah for the happy outcome. It is in this way that the practice becomes an act of worship.

Sources of du ca ’and dhikrThe first source for duca’ and dhikr that are ma’thur is the Holy Qur’an. It possesses a copious number of them,

1. Hadith no. 132 in this book.

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which are to be found in four forms.The first form consists of verses of and dhikr that

commence with the imperative “Say,” as in the two chapters that pronounce incantations, “Say: I seek refuge in the Lord of the Daybreak from the evil of that which He created...”1 and “Say: I seek refuge in the Lord of mankind...”2 and in His words “And say: My Lord! Increase me in knowledge,” 3 and His words “And say: ‘My Lord! Forgive and have mercy, for Thou art the Best of all who show mercy,’”4 and the like.

The second form consists of verses that are related on the tongues of angels or prophets. Among those told by angels is “Our Lord! Thou comprehendest all things in mercy and knowledge, therefore forgive those who repent and follow Thy way. Ward off from them the punishment of hell.” 5 Among those told by prophets is Dhu ’n-Nun’s dhikr, “But he cried out in the darkness, saying: There is no God save Thee. Be Thou Glorified! Lo! I have been a wrong-doer,”6 and the prayer of Job when seeking restoration of health, “And Job, when he cried unto his Lord, (saying): Lo! Adversity afflicteth me, and Thou art Most Merciful of all who show mercy.”7

1. Qur'an 113.

2. Qur’an 114.

3. Qur'an 20.114.

4. Qur’an 23.118.

5. Qur'an 40.7.

6. Qur’an 21.87.

7. Qur’an 21.83. And see the supplication of Zakariyya (on whom be peace) in the same chapter (21.89), when he asks that he may be given offspring; in other chapters that could be quoted there are duca’ by other prophets.

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The third form consists of and dhikr that are related on the tongue of the Prophet Muhammad (may the blessings and peace of Allah be upon him) and the believers who were with him, as in the closing words of the Chapter of al-Baqarah (The Cow), “And they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying... Our Lord! Condemn us not if we forget, or miss the mark!” 1

The fourth form consists of and dhikr that do not fall into any of the previous categories but are recognised by their content. All of Surat al-Fatihah (The Opening Chapter) is of this category, its first half being dhikr of praise, glorification, and exaltation of Allah, while the second half is a duca’ for guidance.2

The duca’ and d h ik r in the Holy Qur’an are distinguished by their being from the Preserved Book, which knows no falsehood of any kind and the recitation of which brings two rewards, the reward of reciting the Holy Qur’an and the reward of the dhikr and duca’.3

The second source for extracting transmitted texts of duca’ and dhikr are the books of Prophetic Hadith, for they all contain portions allocated to them, in addition to

1. Qur’an 2.286.

2. In the explanation of this Chapter is the Hadith Qudsi (Sacred

Hadith) which was given by al-Bukhari: “Allah the Almighty says ‘I have divided prayer between Myself and My servant into two halves, and half of it is for Me [because it is dhikr and glorification]

and half of it is for My servant [because it is and My servant

shall have what he has asked for.”’

3. Refer to Dr, cAbd al-Halim Mahmud, Fadhkuruni adhkurkuw (So mention Me and I shall remember you), Dar al-Macarif, Cairo 1981, pp. 67-97.

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giving other Hadith that are distributed undervarious chapters in accordance with their subject matter. Thus in the Sahih o f al-Bukhari is a book of duca’ anddhikr under the title The Book o f Prayers. But it also contains duca’ and dhikr in the chapter on Prayer and others in the chapter on Fasting, the chapter on the Pilgrimage, and so on. The Book o f Prayers dacawat)1 consists of sixty-nine chapters and comprises 106 Hadith. In the Sahih of Muslim we find a book under the title The Book o f Duca’ and Dhikr, Repentance and Asking for Forgiveness,2 which consists of twenty-seven chapters and includes 101 Hadith, apart from the miscellaneous items in the rest of the books. In the Sunan of at-Tirmidhi there is The Book o f , 3 whichcomprises 132 chapters and includes 234 Hadith. In the Sunan of Ibn Majah there is the Book o f , 4 which comprises twenty-two chapters and includes sixty-five Hadith. The duca’ and dhikr in the Sunan of Abu Dawud are to be found in The Book o f Good , 5 whichcomprises twelve chapters containing sixty-seven Hadith. In the Musnad of Imam Ahmad, duca’ and dhikr are scattered throughout the musnads in accordance with the

1. The Sahih o f al-Bukhari, Istanbul edition of 1992, offset from the

edition of Cairo, volume 7, pp. 145-169.

2. The Sahih o f Muslim, the edition of Muhammad Fu’ad cAbd al- Baqi, Cairo 1956, volume 3, pp. 2061-2101.

3. Sunan at-Tirmidhi, the edition of Ibrahim cAtwa cAwad, Cairo 1965. volume 5, pp. 455-582.

4. Sunan Ibn Majah, the edition of Muhammad Fuad cAbd al-Baqi, Cairo 1954, volume 2, pp. 1258-1281.

5. Sunan Abu Dawud, the edition of cIzzat cUbayd ad-Dacas, Homs,

Syria, 1969, volume 5, pp. 298-337.

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particular classification of that book. However, in the edition of the late Sheikh Ahmad cAbd ar-Rahman al - Banna, which was entitled tartibmusnad al-Imim Ahmad ibn 1 thebook Duca’ and Dhikr is devoted to them; it comprises forty-two chapters and contains 295 Hadith.

The third source for duca’ and dhikr are those books solely devoted to this subject and whose compilers have a direct chain of authorities to the Messenger of Allah (may the blessings and peace of Allah be upon him) and which are thus one and the same as books of Hadith in that they are regarded as sources for original Hadith on this particular topic. There is a limited number of such books and only two books have come down to us in printed form. These are Devotions for Day and Night by Imam Ahmad ibn Shucayb an-Nasa’I who died in A.H. 303 and who is also the author of the Sunan andDevotions for Day and Night by Abu Bakr ibn as-Sunni, who died in A.H. 364 and who is the reciter of the Sunan of an-Nasa’I.

As for the book of an-Nasa’i, its author either composed it in order to include it in his large work, the Sunan an-Nasa’i, and did not do so, which explains why his Sunan are alone among the six authorised books of Hadith in being devoid of a section given exclusively to duca’ and dhikr, or the author intentionally made of it a separate and distinct book. It comprises 1121 Hadith, counting the repetitions and variant readings. Thus an- Nasa’I gathered together more Hadith of and

1. AI-Fath ar-rabbani, tartib musnad Ahmad, third edition,

Jeddah A.H. 1404, volume 14, pp. 196-312. In this edition the contents have been rearranged according to subject matter.

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than any of the other five compilers of collections of Hadith.

As for the book of Ibn as-Sunni, it is similar to that of an-Nasa’i; while containing material from an-Nasa’i, it also provides other material. Additionally, the book includes chapters which are not to be found in an-Nasa’i. The number of Hadith in Ibn as-Sunnl is 770.

Other books of this sort that are regarded as sources have been compiled; some of these exist in manuscript form, either in their entirety or partly only, whereas in yet other cases only extracts have survived and are to be found in existing publications.1

The major books of duca’ and dhikrOwing to the fact that the sources of those and that are ma’thur are known and authenticated, and theplaces therein devoted to duca’ and dhikr clearly defined, a number of books have been compiled that strive to make the subject more accessible to readers through bringing them together, rearranging them into chapters, making selections, and giving commentaries, and by abridging them and adding to them such studies about duca ’ and dhikr and their meanings and the manner in which they should be read, and so forth, as the compilers felt would be useful. The door for such books remains open, and we do not think that it will be closed, owing to the eager

1. Ahmad ibn Shucayb an-Nasa’i, Devotions for Day and Night, edited by Dr. Faruq Hammadah, second edition, Beirut 1985. See the study of Dr. Hammadah on source books of duca* and dhikr in his book, pp. 103-111. And see Muhammad ibn cAllan as-Siddlqi,

al~Futuhat ar-rabbaniyyah vala l-adhkar an-nawawiyyah, Dar Ihya’ at-Turath al-cArabi, Beirut, volume 1, p. 18.

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desire of Muslims to be informed about their religious devotions. We shall thus refer only to the most important of such books, both old and new, indicating the position enjoyed by the book The Goodly , which we present here.

1. The oldest books of this kind that must be mentioned are the two books of Imam an-Nasa'i and Ibn as-Sunni, which have been previously referred to. Although they are listed among the sources we have enumerated, the fact that they were compiled as separate works and that they are in print has placed them among those books that are readily available to the reader. An-Nasa’i ’s book has been edited and twice published, the first edition being that of Dr. Faruq Hammadah in Beirut in A.H. 1405/1985, while the second was also published in Beirut in A.H. 1408/1988.1 The compiler’s aim was to include in his book and dhikr of daily life, and he thus gave his book a title which expresses this intention. He begins it with the chapter “Mentioning that which the Prophet used to say when he came into the morning,” then he follows it with man’s circumstances during his day until what he says during the evening and before going to sleep, and so on. Also in the book is a mention of duca’ and dhikr relating to certain Islamic religious devotions such as prayer and fasting.

As for the book of Ibn as-Sunni, it has been published in India and Egypt, after which there appeared an edition edited by cAbd al-Qadir Ahmad Taha in Cairo in A.H. 1389/ 1969.2 In its method and contents the book

1. Ahmad ibn Shucayb an-Nasa’i: cAmal al-yawm wa 1-laylah, edited by Dar al-Kutub al-cIlmiyyah. Beirut, A.H. 1408/1988.

2. Abu Bakr ibn as-Sunni, cAmal al-yawm wa ’l-laylah, the conduct o f the Prophet (may the blessings and peace o f Allah be upon him)

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resembles an-NasaTs, though retaining certain of its own characteristics. Scholars are divided as to which of the two hooks is to be preferred.

2 An-Nawawl’s book al-Adh The author is Imam Muhy'i d-Din Yahya ibn Sharaf an-Nawawi ad-Dimishqi, who died in A.H. 676. This work is considered to be midway between the source books predominantly employed by specialists and those used by the general reader for the purposes of practical application in his devotions. We therefore find it has received particular attention from scholars, who lavish praise on it and who have composed commentaries on it, also abridgements, while at the same time gaining widespread acceptance among people generally, to such an extent that there was a saying, “Sell your house and buy ,” suggestingthat having the book was more worthwhile than owning real estate.1

The compiler begins by seeking to shorten his book by deleting the chain of authorities of the Hadith and contenting himself with indicating their sources and showing their degrees of authenticity. However, he soon expands it by including a copious number of Hadith in every category. He likewise includes, as he mentions, “Extracts from the gems of the science of Hadith, the niceties of jurisprudence, the most important fundamental religious rules, spiritual exercises, and good manners, whose knowledge is imperative for those who are

with his Lord, edited by cAbd al-Qadir Ahmad Taha, Cairo A.H.

1389/1969.

1. Muhammad cAll ibn cAllan as-Siddiqi,‘a lal adhkaran-nawawiyyah, Beirut edition, volume l,pp. 1-4.

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following the spiritual path”;1 this, though, he does in simple language. The compiler (may Allah have mercy upon him) has thus succeeded in making his book a recognised source which no researcher or scholar of the subject can be without. There was no compiler in this discipline who came after him who did not refer to him.

3. Al-Kalim at-tayyib2by Sheikh al-Islam Taqi ad-Din Ahmad ibn Taymiyyah, who was bom at Harran in A.H. 661 and died in Damascus in A.H. 728. He was well known for his attitude towards the doctrine of the Oneness of Allah, and his writings clarify this doctrine; he was also famed for combatting unacceptable innovations. He took this beautiful and incomparable title for his book from the words of the Almighty, “Unto Him goodly words ascend, and the pious deeds doth He exalt.”3 The book was printed several times in Cairo by the Muniriyyah Press, after which a scholarly edition appeared in A.H. 1385, the work of Sheikh Muhammad Nasir ad-DIn al-Albani, presently of Damascus, and of Sheikh Zuhayr ash-Shawish al- Maydani ad-Dimishqi. This edition contains a full verification of the Hadith so that their degrees of authenticity are determined.

The book contains sixty-one chapters and 253 Hadith. It is clear that the compiler (may Allah have mercy on him) had as an aim that his book should be an easy reference to duca’ and dhikr for devotional worship on appropriate

1. Muhyi ’d-Din Yahya ibn Sharaf an-Nawawi, al-Adhkar al- muntakhaba mm sayyid al-abrar, 14th edition, Beirut 1984, pp. 4-5.

2. Taqi ad-Din Ahmad ibn Taymiyyah, al-Kalim at-tayyib, edited by Sheikh Muhammad Nasir ad-Din al-Albani, 2nd edition, al-Maktab al-Islami, Beirut A.H. 1392. See the editor’s introduction, p. 13.

3. Qur’an 35.10.

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occasions, without digressing to other related studies. He thus concentrated on simply providing it with a good classification and giving the texts without unnecessary comments, which might otherwise have taken the book outside its intended scope. Because of this, tayyib is regarded as one of the best medium-sized mediaeval books for providing direct access to duca’ and dhikr that are ma’thur for the purpose of devotional worship. Most of the books which appeared after that followed his example, and in particular contemporary collections.

4. al-Wabil as-sayyib1 min by al- Hafiz Abu 'Abdullah Muhammad ibn Abl Bakr, known as Ibn Qayyim al-Jawziyyah, who was bom in A.H. 691 and died at Damascus in A.H. 752. He followed his master Ibn Taymiyyah in the naming of his book and in being brief when quoting Hadith of and dhikr by giving the source alone without mentioning the chain of authorities. The book includes seventy-five chapters, beginning with dhikr of morning and evening and comprising duca’ for occasions to be found in daily life, likewise dhikr and duca’ for most devotional practices. He provided the book with a long introduction of the same size as the book itself, in which he deals with matters relating to spiritual and behavioural practices and those relating to people practising dhikr and their gatherings, also about the etiquette of dhikr. The book exists in printed form.2

1. The words mean 'abundant rain,’ i.e., that which is of great benefit.

2. Muhammad ibn Abi Bakr ibn Qayyim al-Jawziyyah, as-

sayyib min al-kalim at-tayyib, edited by Sheikh Ibrahim al-cAjuz, Dar al-Kutub al-cIlmiyyah, Beirut.

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5. cUddat al-hisn al-hasin m yid al-mursalinby Ibn al-Jazari. This book comes at the end of the list of ancient and mediaeval books. The author is the leading Qur’an reciter Muhammad ibn Muhammad ibn al-Jazari, who died in A.H. 833. The book incorporates 626 Hadith, while being brief in the manner in which they are presented, merely indicating the method whereby the sources are given. It has numerous commentaries, most of which are in print and generally available.1

6. Nuzul al-abrar bi ’I-Cilm al- al-adciyyahwa ’1-adhkar. This is a recent work by the Indian scholaras-Sayyid Muhammad Siddiq Hasan Khan, who died in A.H. 1307. The author was well informed about the books in this field—and in particular by Imam an-Nawawi—so that his book became a comprehensive work on dhikr and duca’ and included the devotions for day and night and for different occasions in daily life, alsofor religious observances. The work is in print.2

Our work in abbreviating al-Kalim andtranslating its meaningsIt is evident from the above that the book al-Kalim at- tayyib by Ibn Taymiyyah is the most suitable to our purpose, which is to present a book of reliable authorship and content which is confined to texts of and dhikr

1. cUddat al-hisn al-hasin min kalam sayyid al-mursalin, with commentary by Sheikh Hasanayn Muhammad Makhluf, first edition, Cairo A.H. 1381/1961. MuhammadcAll ash-Shawkani, Tuhfat adh-dhakirin bi cuddat al-hisn al-hasin, first edition, Dar al- Qalam, Beirut 1984.

2. As-Sayyid Muhammad Siddiq Hasan Khan, Nuzul al-abrar bi 7- cilm al-ma’thur min aJ-adciyya wa 7I-adhkar, Dar al-Macrifa, Beirut.

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that are ma’thur and which is characterised by its brevity.All these distinguishing features make of it a convenient manual for a practising Muslim; one in which he can have confidence, which will be easy for him to understand, and which w'ill stimulate him to commit it to heart for the purpose of reciting from it. Additionally—and for the same reasons—it is suitable for having its meanings translated into other languages.

In order to realise this twin purpose—of being accessible to readers of Arabic and being within easy reach of readers of English—we have followed a well- established practice in making a shortened version of the original book compiled by Sheikh al-Islam ibn Taymiyyah, which we have called Goodly Word: A Concise Version, observing in our shortening of it the following considerations:

1. Restricting ourselves to authentic Hadith, of which there is a rich choice, in preference to Hadith of a lower category. Having confined ourselves solely to ma’thur Hadith, it is natural for us to choose those that are most reliable. We found our task of verifying the Hadith made smooth by the fact that this had already been dealt with in masterly fashion by our venerable traditionist Sheikh Muhammad Nasir ad-Din al-Albani with surpassing expertise in that he had already edited the book, giving the sources of the Hadith and distinguishing those that were authentic from those that were not, with clarity and thoroughness, in his edition of The Goodly Word in A.H. 1385 and in compiling his book S ahih al-kalim which appeared in A.H. 1390. We have therefore followed what Sheikh al-Albani has undertaken. To him and to the publisher of the two books, our respected friend and

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scholar Sheikh Muhammad Zuhayr ash-Shawish, we extend our heartfelt gratitude.

2. For the sake of brevity we have avoided such repetitions as may be found and have omitted Hadith with long preludes if suitable alternatives are to hand, the object being to achieve texts of duca’ and dhikr in abbreviated form,1 likewise omitting those Hadith for an understanding of which lengthy background information would be required.

Even with such abridgement, the book still remains of a fair size, in that the Hadith included in this shortened version number 180—which is nevertheless a sufficient number for those whom Allah has rightly guided. We have provided in the margin shortened explanations that are not to be found in the original book and have also vocalised Arabic words where necessary.

As for the translation of the meanings into English, we have observed the same considerations as in our translation of the two books Forty Hadithand Forty Hadith Qudsi, these being:

1. That two persons—one of whom is an Arab and the other an English Muslim—should collaborate in the translation, thus ensuring an accurate understanding of the Arabic text and its religious background, together with a readable and accurate rendering in English.

2. That we should exercise extreme care in conveying the meanings and yet should adhere as far as possible to the structure of the original Arabic. If we have been obliged to add a word in order to make clear the meaning,

1. This has been done by Imam al-Jazari in cUddat al-hisn al-hasin. In doing so he merely supplied the difa’ and dhikr themselves without

giving any chains o f authorities.

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we have placed it between square brackets and have shown in a marginal note why this was necessary.

3. We have retained the Lord’s name in its Arabic formwithout translating it, also such technical terms as Hadith, duca’, and dhikr (all of which we have treated as collective nouns), and have kept the principal phrases of invocation such as al-hamd, , and inArabic, though in transliteration for ease of reading and so as to make it possible for the non-Arab to read and pronounce them.

4. For translations of the meanings of the Holy Qur’an we have used The Meaning o f the Glorious Koran by the English Muslim Muhammad Marmaduke Pickthall.

5. That the printing of fhe translation should be placed opposite the Arabic text for ease of reference.

D uca’ and Dhikr that are not ma'thurOur examination of books of duca ’ and dhikr, old, mediaeval, and contemporary, reveals that the trend of reliable scholars in authentication is unanimously towards the ma’thur,for the ma ’thuras we have previously mentioned begins with what is mentioned in the Holy Qur’an, which is the word of the Almighty, “Who is more true in statement than Allah?” 1 “And who can be more truthful than Allah in utterance?”2 or with the Hadith of the Messenger of Allah (may the blessings and peace of Allah be upon him), for Allah the Almighty says, “And whatsoever the Messenger giveth you, take it. And

1. Qur’an 4.87.

2. Qur’an 4.122.

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whatsoever he forbiddeth, abstain (from it).” 1 And he (may the blessings and peace of Allah be upon him) said “If I have ordered you about something in your religion, then act upon it.”2

The Messenger of Allah (may the blessings and peace of Allah be upon him) was endowed with the gift of words so that his duca’ and , in addition to being things that Allah had taught him, are distinguished by comprehensiveness, eloquence, and succintness. Thus to employ some duca’ or dhikr that is is toimplement the guidance of the Almighty and that of the Noble Messenger by being obedient to both Allah and His Messenger, and by employing the best known and dhikr that are available.

There are none the less things that agitate man’s heart and occupy his mind—matters of the soul, of religion, and of the world—that his tongue expresses in words that may or may not be m a ’thur. It is also possible that he is surrounded by a group of people who may repeat what he says if they find themselves in similar circumstances. Are such words, if not ma’thur, allowable?

Scholars have provided answers to this, in particular when commenting on two authentic Prophetic Hadith concerning the duca’ to be used after uttering the tashahhud3 in one’s prayers. One of them is the Hadith to

be found in both al-Bukhari and Muslim and which is on the authority of cAbdullah ibn Mascud (may Allah be pleased with him) and contains the wording of the

1. Qur’an 59.7.

2. It was related by Muslim.

3. The final part of the set prayer.

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tashahhud. At the end of it the Prophet (may the blessings and peace of Allah be upon him) says, “Then let him choose from the duca’ that which appeals to him most.” Imam an-Nawawi says in the explanation of this Hadith, “He may use such duca’ as he pleases from the matters of the afterlife and of the world so long as it is not wrongful, and this is our doctrine and and that of the majority of scholars.” However, Abu Hanifah (may Allah have mercy on him) said, “Only those supplications are allowed that appear in the Qur’an and the sunnah.”1

The second Hadith, which was given by Abu Dawud on the authority of Mucadh (may Allah be pleased with him), is that the Prophet (may the blessings and peace of Allah be upon him) said to a man, “What do you say in your prayers?” He said, “I say the tashahhud and I say ‘O Allah, I ask You for Paradise and I seek protection of You from Hell-fire.’ This is because I do not have the ability or knowledge to murmur the duca’ as you and Mucadh do.” The Prophet (may the blessings and peace of Allah be upon him) said, “We murmur about them.”2 As-Sancanl said in commenting on the Hadith, “From this it is inferred that one is permitted to utter any wording one wishes, either ma’thur or otherwise.”3

If this is permissible in the prayer itself, then it is even more permissible outside it. Such permissibility, however,

1. The Sahih o f Muslim with the commentary o f an-Nawawi, ash- Shacb edition, Cairo, volume 2, p. 41. An-Nawawi’s school of jurisprudence is that of ash-Shafici.

2. I.e., about Paradise and Hell-fire.

3. Muhammad ibn IsmaHl al-Kahlani as-Sancani, Subul as-salam sharh bulugh al-maram min adillat al-aDar Ihya’ at-Turath al- LArabi, fourth edition, A H. 1379/1960, volume 1, pp. 191-195.

25

must be accorded its due weight and one should not extend it in practice by deviating from the to thatwhich is not ma’thur, which, though permissible, is not preferred. Also, if the door is left wide open, commonplace talk could infiltrate into religious observances and become part of such observances, competing with what has been imparted by the Almighty and His Prophet. Sheikh al-Islam Ibn Taymiyyah has drawn attention to this when he says, “And what is legitimate for one is to employ that which is ma’thur in his duca’. Since duca ’ is among the best of devotional practices one should employ in it what has been ordained by the Almighty, just as this is incumbent upon one in other devotional practices. For him who deviates from the duca’ that is ordained to some other, it is best for him that he should not let the most complete and worthiest pass him by, these being the Prophetic duca’, for it is they that are the most perfect by common consent of Muslims.”1

D u ca’ and dhikr in Arabic and in other languagesInasmuch as the majority of Imams and scholars accord preference to duca’ and dhikr that are ma’thur over others, though allowing those that are not ma ’thur to be used in certain parts of the prayer, and likewise outside it, with the reservations that have been instanced, it follows that preference be given to the Arabic wording of duca ’ and dhikr over translations of their meanings into languages other than Arabic, for the ma’thur have been taken from the Holy Qur’an and the Noble Hadith, both of which are in a clear Arabic tongue.

1. Majmuc fatawa Sheikh al-Islam Ibn Taymiyyah, first edition,

Riyadh A.H. 1382, volume 22, p. 525.

2 6

However, this inevitably raises an obvious problem owing to the fact that Islam is a religion directed at the whole of mankind, there being no difference between Arab and non-Arab. The Almighty has said, “And We have not sent thee (O Muhammad) save as a bringer of good tidings and a wamer unto all mankind.” 1 The multiplicity of tongues among the peoples of the world are among Allah’s signs that do not change. The Almighty has said, “And of His signs is the creation of the heavens and the earth, and the difference of your languages and colours.”2 Whatever the effort made by non-Arabs to learn Arabic when it is not their native tongue, there will always remain multitudes of Muslims who have not been able to learn the language to a standard which enables them to deal with Arabic religious texts with adequate ease and understanding.

Imams and scholars have since the dawn of Islam given this problem particular attention and have made copious studies that are available in the books of all schools of jurisprudence so that whoever so wishes can clarify these questions in detail by referring to them in those places in the books of jurisprudence where they are treated. Owing to the abbreviated form of this book we have regarded it as sufficient to allude to only three matters arising out of these studies in jurisprudence, matters upon which there is unanimity of opinion or which the majority of scholars agree upon.

The first matter is that, in performing one’s prayers, the opening takbirand successive takbirs, the reading of the

1. Qur’an 34.28.

2. Qur’an 30.22.

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Fatihah and such Qur’anic verses as are recited, the ( subhan Allah i.e., how remote is Allah from every imperfection), the reciting of the tashahhud, also the taslim with which the prayer is terminated, all these must be wholly in Arabic—and all Muslims must make every possible effort to learn them. The question has throughout Islam’s history been made easy in Islamic countries with such languages as Farsi, Turkish, Urdu, Swahili, Malay, and the like. In fact, words from these basic texts have entered the dictionaries of these languages and become part of them. Even in the case of other languages, it is apparent from the observations of teachers of Islam that those who speak these languages do not find it impossible or unusually difficult to learn this limited number of phrases.

For those unable to leam this amount, a legitimate shortened version has been laid down, which is to say: subhan A l l a h , al-hamdu lillahla ilia Allah,akbar, and la hawla wa la quwwata ilia billah;] or to recite the still more shortened version which is: al-hamdu lillah, Allahu akbar, and la ilaha ilia Allah-, until such time as he succeeds in learning the longer phrases in their totality.2

It is not permissible in one’s prayers to substitute any of these phrases with the translations made of their meanings, and history records no individual or group of Muslims who have performed their prayers with non- Arabic recitations. In the course of fourteen centuries, Muslims throughout the world, despite the multiplicity of

1. The Sunan o f Abu Dawud, volume 5, pp. 75-76 (the chapter on

what is permissible for the illiterate or non-Arab person to recite).

2 Jamic at-Tirmidhi, volume 1, p. 186 (the chapter on what has been

recorded in the description of prayer).

28

languages and the disparity in opportunities for education, have prayed and are praying with Arabic recitations, and they have striven and are striving to teach them and to make clear their meanings to their fellow Muslims.1 This is a clear indication of the spiritual unity of the Islamic world as manifested in the same movements, recitations, and language employed in prayers.

The second matter is that, outside prayers, the Muslim should strive to recite the duca and both and others, in their Arabic wording, in particular those which are from the Qur’an or Prophetic Hadith. If unable to do so, he should at least endeavour to pronounce subhan Allah, al-hamdu lillah, la ilia Allah, Allahuakbar, and la hawla wa la quwwata ilia billah in their Arabic wording for the great blessing that this brings. If, though, he wishes to call upon his Lord with more than that and he has recourse to translations of meanings into the native language he knows and in which he is able to express himself well, then this comes under the totality of the Almighty’s words “Allah tasketh not a soul beyond its scope.’’2

The Muslim who is obliged to do this should nevertheless remember that the reciting of translations is commensurate to reciting commentaries, it being no more than an attempt to arrive at the transmitted meaning though in an idiom that was not transmitted. He must also remember that the translation of the meanings of the Holy

1. Professor cAbd al-Latif at-TIbawi, “Ahkam taijamat al-Qur’an al- karim wa tarikhuha,” Majallat majmac al-iughat al-carabiyyah

(Damascus), Dar al-Fikr Press A.H. 1399/1979, volume 54, part 3, p. 4.

2. Qur’an 2.285.

29

Qur’an is not the Qur’an itself, and that the translation of the meanings of the Noble Hadith is not Hadith. But the great majority of scholars have allowed the translation of the meanings of the Holy Qur’an so as to make it possible for the person without a knowledge of Arabic to experience divine guidance, and that which is permissible with respect to the Holy Qur’an is of necessity allowable in respect of Noble Hadith, traditions, and lesser recitations.1

The consolation for the person who is incapable of supplicating Allah and invoking Him, worshipping him and calling upon him in a good fashion in the Arabic tongue is that Allah the Almighty is All-hearing of that with which He is called upon and All-knowing of what stirs in men’s hearts. The Almighty has said, “And Allah is Hearer, Knower.”2 He is in fact All-hearing and Allknowing even of that which we human beings do not comprehend—the glorification of Him by all His creation. The Almighty has said, ‘The seven heavens and the earth

1. Permitting the translation of the meanings of the Holy Qur’an has existed from of old, especially in mediaeval writings, such as those of Sheikh al-Islam Ibn Taymiyyah in the seventh century A H. in

Dar' tanaqud al-caql wa ’n-naql, to be found in Fatawa

Taymiyyah, first edition, A.H. 1381, volume 3, p. 306, also volume 4, pp. 116-117; and Imam ash-Shatibi in the eighth

century A.H. in his book al-Muwafaqat, edited by Muhammad

Muhyi ’d-Din cAbd al-Hamid, volume 2, p. 48. And likewise in contemporary writings by the grand sheikhs of al-Azhar University,

Muhammad al-Khidr Husayn, Mahmud Shaltut, and Muhammad

Mustafa al-Maraghi, and by Sheikh Muhammad Rashid Rida. Refer

to Professor cAbd al-Latif at-Tibaw>’s treatise “Ahkam tarjamat al- Qur’an al-karim wa tarikhuha” previously mentioned.

2. Qur’an 2.256 and 3.34.

30

and all that is therein praise Him, and there is not a thing but hymneth His praise; but ye understand not their praise.” 1 And He said, “Hast though not seen that Allah, He it is Whom all who are in the heavens and the earth praise, and the birds in their flight? Of each He knoweth verily the worship and the praise; and Allah is Aware of what they do.”2

There is, in all Islamic countries, a superabundance of duca’ and dhikr to be used outside prayers in the form of translations of the meanings of both andnon-ma’thur for those who have been unable to learn Arabic to assist them in their devotions and meditations, and we have not heard of anyone objecting tc this. It is commendable that ulema in these countries begin by giving the duca’ in Arabic in confirmation of the importance of their being in that language and ir order that this will assist in fixing some of them in people’s minds, then follow up with translations of the meanings.

The third matter is: be the duca’ or recited in the Arabic wording or in the translation of its meaning, what is important is to utter duca’ and dhikr in a truly ievotional manner: with an understanding of the mealing, with presence of heart, and with complete submissiveness in applying oneself to Allah the Almighty and ardently requesting something of Him and being sue of His favourable answer.

What is demanded of the Muslim is to leware of uttering non-Arabic ambiguous phrases that are incompatible with the glorification of the Lord vithout his

1. Qur’an 17.44.

2. Qur’an 24.41.

31

realising it and without it being possible for someone else who does not possess a knowledge of the language to correct him. For this reason such phrases were regarded as unacceptable. Al-Bayhaqi has related that cUmar ibn al- Khattab (may Allah be pleased with him) heard a man talking Farsi while circumambulating the Kacbah and he took him by the shoulders and said, “Strive to find a way of learning Arabic.” 1 The same thing can be said about uttering duca’ and dhikr in the Arabic language without a proper understanding of their meaning; also, a person should not utter them when he is not fully conscious of their significance owing to the fact that he is, for example, overcome by sleepiness.2

The significance of all this is that, when uttering and dhikr, one should be in possession of the correct meaning, the correct expression, and the correct understanding of what one is saying. Thus the Muslim should make an effort to fulfil these conditions in his duca’ and dhikr, and to acquire as good an acquaintance as possible with the Arabic tongue, and let him who is incapable of doing so and who calls upon his Lord as best he can in any language or tongue, correctly and with understanding, be sure that he is calling upon a Lord who is All-hearing and All-knowing.

In conclusion, we pray to Allah that this book may be a help in making duca’ and dhikr more accessible to Muslims who wish to refer to them. We hope that he who

1. Ahmad ibn Idris al-Qarafi: al-Furuq, volume 4, p. 291.

2. This is recorded in a Hadith to be found in both al-Bukhari and Muslim: “If one of you when praying is sleepy, he does not know that he is perhaps seeking to ask forgiveness yet is actually cursing himself.”

32

knows Arabic, as also he who is striving to leam it, may find in it an easy manual for choosing such anddhikr as are suitable for the devotions of the day and night, and for the situations and religious observances that he encounters, in a clear Arabic tongue, duly edited and explained; likewise that the reader of English will be able to use it as a simplified aide to the meanings of such and dhikr in a diction with which he is familiar.

Praise be to Allah through Whom good deeds are accomplished.

Ezzeddin Ibrahim MustafaDenys Johnson-Davies (Abdul Wadoud)

Abu Dhabi on 15 Jumada al-Akhirah A.H. 14196 October 1998

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•* ♦

♦ 44

Shaykh al-Islam Ibn Taymiyyah’s Introduction

O A llah , b less the m ost n oble o f Y our creation ,

M uham m ad, and to A llah be praise, and that is all

that need be sa id , and peace be upon H is servants

w hom H e has chosen . I bear w itness that there is no

god but A llah a lone, H e having no associate, and I

bear w itness that M uhammad is H is servant and His

m essenger.

A llah A lm igh ty said: “O you w ho b elieve , guard

your duty to A llah , and speak words truthful and H e

w ill put to rights your works for you and w ill forgive

you your sin s.”1

A nd the A lm ighty said: “U nto H im good ly words

ascend, and the p ious deed does H e exalt.”2 A nd the

A lm ighty said: “Therefore remember M e, and I shall

rem em ber you, and g iv e thanks to M e.”3 A nd the

A lm ig h ty sa id : “R em em b er A llah w ith m uch

1. The Chapter of the Clans 33:70-71.2. The Chapter of the Creator 35:10.3. The Chapter of the Cow 2:152.

66

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rem em brance.” 1 And the A lm ighty said: “And men

and w om en w ho rem em ber A llah m uch.”2

A nd the A lm ig h ty said: “T h ose w ho rem em ber

A lla h , standing, sitting , and rec lin in g .”3 And the

A lm igh ty said: “W hen you com e up against a group

(o f figh tin g m en), hold firm and rem em ber A llah

m uch .”4

A n d the A lm ig h ty said: “A nd w hen you have

com p leted your d evotion s, then rem em ber A llah as

you rem em ber your fathers or with a more intense

re m em b ra n ce .”5 And the A lm ighty said: “Let not

your w ealth nor your children distract you from

rem em brance o f A llah .”6 And the A lm ighty said:

“M en w hom neither com m erce nor sale b eg u ile s

1. The Chapter of the Clans 33:41.2. The Chapter of the Clans 33:35.3. The Chapter of the Family of cImran 3:190.4. The Chapter of the Spoils of War 8:45.5. The Chapter of the Cow 2:200.6. The Chapter of the Hypocrites 63:9.

68

from rem em brance o f A llah and the perform ance o f

prayer and paying zakat1 to the poor.”2

A nd the A lm ig h ty said: “R em em ber your Lord

w ith in y o u r se lf hum bly and w ith aw e, w ith ou t

raising your v o ice , at m om and evening. And be not

you o f the n eg lectfu l.”3

1. Often rendered as ‘alms tax’ or ‘poor due,’ it is a tax levied on a man’s wealth and distributed among the poor.

2. The Chapter of the Light 24:37.3. The Chapter of the Heights 7:205.

70

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71

1. The Merit of Remembrance

1) T he M essen g er o f A llah (m ay the b lessin gs and

p eace o f A llah be upon him ) said:

“Shall I not in form you o f the best o f your deeds,

and the m ost pure in the eyes o f your K ing, and the

lo ft ie s t o f them in your grades (o f m erit), (d eeds)

that are better for you than the spending o f go ld and

silver , and better for you than m eeting your enem y

and str ik in g th eir n eck s and th ey strik ing your

n eck s? ” T h ey said: Y es indeed, O M essen g er o f

A llah . H e said: “T h e remembrance o f A llah .”

(Related by at-Tirmidhi and Ibn Majah)

2 ) T h e P rophet (m ay the b less in g s and p eace o f

A llah be upon h im ) said:

“T h e m u fa r r id u n 1 (d ev o te e s) h ave su rp assed

(o th ers).” T hey said: And w ho are the mufarridun, O

M essen ger o f A llah ? H e said: “The m en and w om en

w h o rem em ber A llah m uch.”

(Related by Muslim)

1. Those who isolate themselves and devote themselves to the praise of Allah

72

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73

3) cA bdullah ibn Busr m entioned that a man said: O

M essen g er o f A llah , the revealed law s o f faith have

b eco m e too m any for m e, so tell m e o f one thing to

hold fast to. H e said: “Let your tongue continue to be

m oist w ith the rem em brance o f A llah the A lm ighty .”

(Related by at-Tirmidhi)

4 ) On the authority o f the Prophet (m ay the b lessings

and p eace o f A llah be upon him) w ho said:

“T he lik en ess o f him w ho rem em bers his Lord to

him w h o d o es n ot rem em ber his Lord is as the

lik en ess o f the liv in g to the dead.”

(Related by al-Bukhari)

74

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75

5) From the M essenger o f A llah (may the b lessings

and peace o f A llah be upon him ), w ho said:

“H e w ho sits dow n without remembering Allah the

A lm ighty has com m itted an om ission w hich A llah

the A lm ighty w ill hold against him, and he w ho lies

dow n w ithout rem em bering A llah the A lm ighty has

com m itted an o m ission w hich A llah the A lm ighty

w ill hold against him .”

(Related by Abu Dawud)

76

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7 7

2. The merit of tahrrud,1 tahlil,2 and tasbih3

6) T he M essen ger o f A llah (m ay the b lessings and

peace o f A llah be upon him) said:

“H e w ho says: There is no god but Allah alone, H e

h aving no associa te , H e has dom inion, and thanks

are due to H im and H e is able to do all th ings— a

h undred tim es a d ay— w ill h a v e the rew ard

eq u iva len t to m anum itting ten slaves. H e w ill have

written for him a hundred good deeds and w ill have

erased for him a hundred bad deeds. H e w ill have

sanctuary from the devil for that day o f his until he

en ters upon the ev en in g , and no one w ill have

brought anyth ing better than he has, excep t for a

man w ho has done more than he.”

(Related by al-Bukhari and Muslim)

1. To say “al-liamdu lillah.”2. To say “la ilaha ilia ’llah.”3. To say “subhana ’llah.”

78

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79

7) And he said: “ W hoever has said subhana ’llah wa

b i-h a m d ih (H o w far is A lla h from ev ery

im perfection!— and praise is due to Him ) a hundred

tim es in a day, h is sins w ill be taken from him even

if they are as the foam o f the sea.”


8) T he M essenger o f A llah (may the b lessin gs and


“(There are) tw o phrases that are light upon the

tongue, heavy in the Scales, beloved o f the M erciful:

subhana ’llah w a bi-ham dih (H ow far is A llah from

every im perfection!— and praise is due to H im ) and

subhana Tlah a l-cA z!m (H ow far is A llah the Great

from every im perfection!).”


80

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9) T he M essen g er o f A llah (m ay the b lessin gs and

peace o f A llah be upon him ) said:

“For m e to say subhana Tlah (H ow far is A llah

from every im perfection!), al-hamdu lillah (Praise be

to A llah ), la ilaha ilia Tlah (There is no god but

A llah), and A llahu akbar (A llah is greatest) is dearer

to me than that over w hich the sun com es out.”

(Related by Muslim)

10) T he M essen ger o f A llah (m ay the b lessin gs and


“T he phrases m ost dear to A llah the A lm ighty are

four, and it m atters not to you w hich o f them you

b egin with: subhana Tlah (H ow far is A llah from

every im p erfection !), al-ham du lillah (Praise be to

A llah), la ilaha ilia Tlah (There is no god but A llah),

and A llahu akbar (A llah is greatest).”

(Related by Muslim)

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83

11) T he M essen ger o f A llah (may the b lessings and


“Is any one o f you incapable o f gaining each day a

thousand g o o d d eed s? ” O ne o f th ose w ho w ere

sitting w ith him asked him: H ow does one us o f gain

a thousand good deeds? He said: “H e says subhana

’llah (H ow far is A llah from every im perfection!) a

hundred tim es and there is w ritten for h im a

thousand good deed s, or there are taken from him a

thousand sins.”

(Related by Muslim)

12) On the authority o f Juwayriyah, M other o f the

B e lie v e r s1 (m ay A llah be pleased with her), that the

Prophet (m ay the b lessin gs and peace o f A llah be

upon h im ) w en t out from her hom e early in the

m orning w hen he had perform ed the dawn prayer,

w h ile sh e w as in her p lace o f prayer. T hen he

returned after the m orning had com e, and she w as

1.1.e., the wife of the Prophet.

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sitting dow n. H e said “Are you still in the state in

w hich I left you?" She said: Y es. Then the Prophet

(m ay the b lessin gs and peace o f A llah be upon him )

said:

“A fter ( lea v in g ) you I said four phrases three

tim es. W ere th ey to be w eighed against what you

have said today they w ould outw eigh them: I g lorify

A llah as m any tim es as the number o f His creatures,

I g lor ify A llah as m uch as it p leases Him, I g lorify

A llah with a w eigh t like that o f H is throne, I g lorify

A llah w ith (a quantity like that o f) the ink (required)

for H is w ords.”

(Related by Muslim)

86

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13) H e (m ay the b lessin gs and peace o f A llah be

upon him ) said to an Arab o f the desert: “Say: I

glorify A llah , there is no god but A llah alone, He

having no associa te , A llah is truly the G reatest and

m uch praise be to Allah, Lord o f the W orlds, there is

no strength nor pow er excep t through A llah , the

M ighty, the W ise .” H e said: These are for m y Lord,

so what is for m e? He said: “Say: O A llah, forgive

m e, and have m ercy on me, and guide me, and keep

m e in health, and provide for m e.”

(Related by Muslim)

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89

14) On the authority o f Abu M usa al-A shcari (m ay

A llah be p lea sed w ith h im ), w ho said that the

Prophet (m ay th e b lessin gs and peace o f A llah be

upon him ) said to him:

“Shall I not d irect you to one o f the treasures o f

Paradise?” S o I said: Y es indeed, O M essenger o f

A llah. H e said: “ Say: ‘La hawla wa la quw wata ilia

billah ’ (There is n o strength or pow er except through

A llah ).”


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91

3. Remembrance of Allah the Almighty at the two ends of the day

A llah the A lm igh ty has said: “O you w ho b elieve ,

rem em b er A lla h w ith m uch rem em brance, and

g lo r ify H im m orn in g and e v e n in g .” 1 A n d the

A lm ig h ty has said: “And rem em ber your Lord

w ith in y o u r se lf hum bly and w ith aw e, w ith ou t

raising your v o ice , m ornings and even in gs. A nd be

not you o f the n eg lec tfu l.”2 And the A lm ighty has

said: “A nd ex to l the praise o f your Lord at fa ll o f

night and in the early hours.”3 And the A lm ighty has

said: “A nd ex to l the praise o f your Lord before the

rising and b efore the setting o f the sun.”4 A nd the

A lm igh ty has said: “R epel not those w ho call upon

th eir L ord at m orn and e v e n in g , seek in g H is

C ountenance.”5 A nd the A lm ighty has said: “A nd he

1. The Chapter of the Clans 33:41.2. The Chapter of the Heights 7:205.3. The Chapter of the Forgiver 40:55.4. The Chapter of Qaf 50:39.5. The Chapter of the Cattle 6:52.

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signified to them: Glorify your Lord at break of day and fall of night.” 1 And the Almighty has said: “And in the night-time also glorify Him, and at the setting of the stars.”2 And the Almighty has said: “So glory be to Allah when you enter the night and when you enter the morning.”3 And the Almighty has said: “Perform prayers at the two ends of the day and in some watches of the night. Verily good deeds annul bad deeds.”4

15) The Prophet (may the blessings and peace of

Allah be upon him) said:“He who says when he enters upon the morning

and when he enters upon the evening subhana Tlah wa bi-ham dih (How far is Allah from every imperfection!— and praise be to Him)— a hundred

times— will not have anyone come on the Day of

1. The Chapter of Mary 19:11.2. The Chapter of the Mountain 52:49.3. The Chapter of the Romans 30:17.4. The Chapter of Hud 11:114.

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95

R esu rrectio n w ith anyth ing better than he has

brought, excep t for som eone w ho has said as he has

said or has said m ore.”

(Related by Muslim)

16) T he Prophet o f A llah (m ay the b lessin gs and

p eace o f A llah b e upon him ), w hen he entered upon

the ev en in g , used to say: “W e have com e upon the

even in g and dom inion has com e to Allah, and praise

is to A llah . T here is no god but A llah a lon e, H e

having no associate. To Him is dom inion and to H im

is praise, and H e is able to do all things. 0 m y Lord,

I ask you for the good that is in this night and for the

g o o d that is after it, and I take refuge in Y ou from

the ev il that is in this night and from the ev il that is

after it. O m y Lord, I take refuge in Y ou from

la z in ess and banefu l o ld age. O m y Lord, I take

96

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97

refuge in Y ou from torm ent in the Fire, and from

torm ent in the grave.” And when he entered upon the

m orning he used a lso to say: “W e have com e upon

the m orning and dom inion has com e to A llah .” 1

(Related by Muslim)

1 7 ) cA bdullah ibn Khubayb said: W e w ent out on a

night o f rain and great darkness to ask the Prophet

(m ay the b less in g s and peace o f A llah be upon him )

to pray for us. W e arrived where he w as and he said:

“S p ea k .” I d id not say anything. T hen he said:

“Speak .” I said: O M essenger o f A llah, what should

I say? H e said: “Say: H e is Allah the O ne”2 and “the

tw o M ucaw w id h ah s— the tw o cries for refuge and

protection”3 w h en you enter upon the even in g and

w h en y o u enter upon the m orning— three tim es—

and that w ill su ff ic e you (as p rotection ) from

everyth ing.”

(Related by Abu Dawud, an-Nasa’i and at-Tirmidhi)

1. The rest of the prayer continues as above but with the relevant changes.

2 .1. e., the Chapter of the Unity (112).3 .1. e., the Chapter of the Daybreak (113) and the Chapter of

Mankind (114).

98

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99

18) T he Prophet (m ay the b lessin gs and p eace o f

A llah be upon him ) used to teach his C om panions,

saying:

“I f one o f you com es upon the m orning, then let

him say: O A llah , by Y ou w e have entered upon the

m orning, and by Y ou w e have entered upon the

ev en in g , and by Y ou w e live , and by Y ou w e die,

and to Y ou is the Resurrection. A nd if he co m es

upon the ev en in g , let him say: O A llah, by Y ou w e

have entered upon the evening, and by Y ou w e have

entered upon the m orning, and by Y ou w e liv e , and

by Y ou w e d ie, and to Y ou is the final destiny.”


19) O n the authority o f the Prophet (m ay the

b less in g s and p eace o f A llah be upon h im ), w ho

said: “T he m aster prayer for forgiveness is: O A llah,

Y ou are m y Lord, there is no god but You. Y ou have

created m e and I am Y our servant, and I am

(k eep in g) m y covenant to Y ou and m y prom ise to

Y ou as m uch as I am able. I take m y refuge in Y ou

100

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101

from the ev il that I have done, I acknow ledge to Y ou

Y o u r fa v o u r to m e. A nd I a c k n o w le d g e m y

w ron gd oin g , so forg ive m e, for there is no on e w ho

fo r g iv e s s in s o th er than Y ou . H e w ho says that,

w h en he enters upon the even in g and then d ies that

night, enters heaven; and he w h o says it w hen he

enters upon the m orning and d ies that day, enters

h eaven .”


2 0 ) A bu Bakr as-S idd iq (m ay A llah be p leased w ith

h im ) said: T h e M essen g er o f A lla h (m ay the

b le ss in g s and p ea ce o f A llah be upon h im ) said:

“Say, i f you h ave entered upon the m orning or have

entered upon the evening: O A llah , K now er o f the

in v is ib le and the v isib le , Creator o f the heavens and

the earth, Lord o f everyth ing and its K ing, I bear

w itn ess that there is no god but Y ou. I take refuge in

Y ou from the e v il o f m yself, and from the ev il o f the

102

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103

d ev il and h is idolatry .” 1 And in one version (it says):

“ A nd I take refu ge in Y ou so that I may not com m it

aga in st m y s e lf so m e ev il, or bring it dow n upon a

M u slim . S ay it w h en you enter upon the m orning,

and w hen you enter upon the evening, and w hen you

have taken to you r p lace o f sleep .”


2 1 ) T he M essen g er o f A llah (m ay the b lessin gs and

p ea ce o f A lla h be upon him ) said: “T here is no

servant (o f A lla h ) w ho says on the m orning o f each

day, and on the ev en in g o f each night: In the name

o f A llah , w ith w h o se nam e nothing in the earth or in

the sky brings harm , and H e is the all-hearing, the

a ll-k n o w in g — three tim es— to w hom any harm w ill

c o m e .”


1.1.e., his tempting mankind with idolatry.

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peace o f A llah b e upon him ) said: “H e w ho has said

w hen he enters upon the evening: I am content with

A llah as a Lord, w ith Islam as a religion , and with

M uham m ad (m ay the b lessin gs and peace o f A llah

be upon h im ) as a prophet, it is incum bent upon

A llah that H e should cause him to be content.”


2 3 ) T he Prophet (m ay the b lessin g s and p eace o f

A llah be upon h im ) did not fail to say these prayers

w hen entering upon the even ing or entering upon the

morning:

“O A llah , I a sk o f Y ou w ell-b e in g in th is w orld

and in the H ereafter. I ask o f Y ou forg iven ess and

w ell-b e in g in m y religion and in m y w orld ly needs,

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107

and in m y fam ily and in m y wealth. O A llah, conceal

m y sh ortcom ings and protect m e against frights. O

A llah , guard m e from in front and guard m e from

behind, and from m y right side and from m y left,

and from a b o v e m e, and I take refuge in Y our

sublim ity lest I be taken unawares from below m e.”

(Related by Abu Dawud, an-Nasa’i and Ibn Majah)

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• ~ u i J I ^r~. ( t )

109

4. What is to be said on going to sleep


p eace o f A llah b e upon h im ), when he w anted to

sleep , w ould say: “In Y our name, O Allah, I d ie and

I liv e .” And w hen he aw oke from his sleep he would

say: “Thanks be to A llah w ho has brought us to life

after h av ing cau sed us to d ie, and to H im is the

R esurrection.”



A llah be upon h im ), on repairing to his bed each

night, used to bring the palms o f his hands together

and b low on them . Then he would recite into them:

“Say: H e is A llah the O n e ... and Say: I seek refuge

in the Lord o f the D aybreak... and Say: I seek refuge

in the Lord o f M an k in d ...” 1 He w ould then w ipe as

m uch as he cou ld o f his body with them ,2 starting

with his head and face and (so dow n) the front o f his

body. H e w ou ld d o this three times.


1.1. e., the recitation of the whole of the Chapters of the Unity (112), of the Daybreak (113) and of Mankind (114).

2 .1. e., with the palms of his hands.

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2 6 ) O n the authority o f the Prophet (m ay the


said: “W hen you have repaired to your bed, then

recite the V erse o f the T hrone1— A llah, there is no

god but H e, the E ver-liv ing, the Sustainer, the S elf-

su s ta in e r ... until you com p lete it, and it w ill

con tin u e to be from A llah a protection for you and

no d ev il w ill approach you until you enter upon the

m orning.”


1. The Verse of the Throne 2:255 reads:Allah, there is no god but He, the Ever-living, the Sustainer, the Self-sustainer. Neither drowsiness nor sleep comes to Him. To Him belongs all that is in the heavens and all that is on the earth. Who is he who shall intercede with Him save by His permission? He knows what lies before them and what behind them and they comprehend none of His knowledge except that which He wishes. His throne encompasses the heavens and the earth, and He is not wearied by guarding them. He is the all-high, the all-exalted.

112

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b less in g s and p ea ce o f A llah be upon h im ), w ho

said: “H e who recites the two verses from the end o f

the C hapter o f the C o w 1 at night w ill find them

su fficien t for h im .”

(Related by al-Bukhari andMuslim)

1. The Chapter of the Cow 2:285-286 reads:285. The Messenger believes in that which has been

revealed to him from his Lord and (so do) the believers.Each one believes in Allah and His angels and His scriptures and His messengers—we make no distinction between any of His messengers—and they say: We hear, and we obey. (Grant us) Your forgiveness, our Lord. Unto You is the journeying.

286. Allah tasks not a soul beyond its scope. For it (is only) that which it has earned, and against it (only) that which it has deserved. Our Lord! condemn us not if we forget or miss the mark! Our Lord! lay not on us such a burden as You laid on those before us! Our Lord! impose not on us that which we have not the strength to bear! Pardon us, absolve us, and have mercy on us, You, our Protector, and give us victory over the disbelieving folk.

114

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115

28) The Messenger of Allah (may the blessings and peace of Allah be upon him) said: “If one of you

goes to his place of sleep, let him say: In Your name, O Lord, have I laid myself down on my side and by You shall I raise myself up. If You take hold of my soul, then have mercy on it; and if You let it go,

then guard it with that which You guard Your pious

servants. And if one of you wakes, then let him say:

Thanks be to Allah who has protected me in my body and returned to me my soul and permitted me to remember Him.”


116

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117

2 9 ) H e (m ay the b lessin g s and p eace o f A llah be

upon him ) said to cA li and Fatim ah: “I f you have

repaired to your bed, then say subhana ’llah (H ow

far is A llah from any im p erfection !)— thirty-three

tim es— and a l-ham du lillah (Praise be to A llah )—

th irty-three t im e s — and A llahu akbar (A lla h is

greatest)— thirty-four tim es.”


30) T he Prophet (m ay the b lessin g s and p eace o f

A llah be upon h im ), w hen w anting to g o to sleep ,

w ould p lace his right hand under his cheek and then

say: “O A llah , protect m e from Y our punishm ent on

the day Y ou resurrect Your servants”— three tim es.

(Related by Abu Dawud and at-Tirmidhi)

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A llah be upon h im ), on repairing to his bed, used to

say: “Thanks be to A llah w ho has given us to eat and

to drink and w h o has m et all our requirem ents and

w ho has sheltered us. And how m any are there w ho

have no one to provide for them and g iv e them

shelter!”

(Related by Muslim)

3 2 ) H e (m ay the b lessin g s and peace o f A llah be

upon h im ) ordered a m an on go in g to h is p lace o f

sleep to say: “O A llah , Y ou have created m y soul,

and Y o u w ill take it to Y ourself. Y ou p o sse ss its

death and its life . If Y ou make it live , then guard it;

and i f Y ou m ake it die, then forgive it. O A llah , I ask

o f Y ou w ell-b e in g .”

(Related by Muslim)

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3 3 ) H e (m ay the b lessin gs and peace o f A llah be

upon him ) used to say when he had repaired to his

bed: “O A llah, Lord o f the heavens and Lord o f the

earth, and Lord o f the Great Throne, O our Lord and

Lord o f everything, the C leaver o f the dry grain and

o f the date-stone, and H e w ho has sent dow n the

Torah, the G ospel, and the Qur’an ,1 I take refuge in

Y o u from the e v il o f anyone capable o f ev il. It is

Y ou w h o are in control o f h im .2 O Allah, Y ou are

the First, there b ein g nothing before Y ou, and Y ou

are the Last, there being nothing after You. And Y ou

are the Outward, there being nothing above Y ou, and

Y ou are the Inward, there being nothing below Y ou.

D ischarge debts for us and free us from poverty.”

(Related by Muslim)

1. The Arabic word here used is “Furqan” which literally means “that which distinguishes right from wrong.” It is one of the terms used for the Qur’in.

2. Lit. have him by the forelock.

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34) T h e M essen ger o f A llah (m ay the b lessin gs and

peace o f A llah be upon him ) said: “If you have com e

to your bed, m ake your ablutions for prayer then lie

d ow n on your right side and say: O A llah, I have

d elivered m y se lf to Y ou, and have directed m y face

to Y ou , and have entrusted m yself to Y ou, and have

supported m y se lf against Y ou in both desire and awe

o f Y ou . There is no refuge and no haven from Y ou

ex cep t to Y ou. I b e liev e in Your book w hich Y ou

have revealed and in Your Prophet w hom Y ou have

sent. — If you d ie that very night, you w ill have died

in p rofessin g the natural and true faith— and m ake

them the last w ords you say.”


124

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1 2 5

5. What is to be said by the person awakening from sleep at night


b le ss in g s and p ea ce o f A llah be upon h im ), w ho

said: “H e w h o w akes up at night and says: There is

no g o d but A llah alone, H e having no associate , to

H im is d om in ion , and to H im is praise, and H e is

able to do everyth ing. Praise be to A llah and H ow

far is H e from every im perfection! There is no god

but A llah and A llah is greatest. There is no strength

or p o w er sa v e through A llah the Suprem e, the

M ighty. If after th is he says: A llah, forgive m e, or he

asks (for som eth ing), it w ill be granted him . A nd if

he has m ade h is ablutions and has perform ed his

prayer, his prayer w ill be accepted.”


126

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p eace o f A llah b e upon him ) said: “N o one betakes

h im se lf to his b ed clean and pure1 and rem em bers

A llah A lm ighty until sleep com es upon him, and he

d oes not w ake up for an instant in the night and asks

A llah for som eth in g o f the good o f this world and

the H ereafter w ithout Allah granting him it.”



b lessin gs and peace o f A llah be upon him) w ho said:

“W hen one o f you wakes up, let him say: Thanks be

to A llah w h o has returned to m e m y soul and has

protected m e in m y body and has permitted m e to

rem em ber H im .”

(Related by Ibn as-Sunni)

1.1.e., in a state of ablution.

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38) T h e M essen ger o f A llah (m ay the b lessin gs and

p ea ce o f A llah b e upon him ) used to teach th em 1

w ords (to be used ) against fright: “I take refuge in

the consum m ate w ords o f A llah from H is anger and

from the e v il o f H is servan ts, and from the

tem p ta tion s w h isp ered by d ev ils and from their

p resen ce.”2


1. I.e., his Companions.

2. See the Chapter o f the Believers 23:97-98.

130

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6. What one should do on seeing something in a dream

3 9 ) A b u S alam ah ibn c Abdurrahman said: I heard

A bu Qatadah ibn Ribci say: I heard the M essenger o f

A llah say: “(G ood ) dreams are from A llah and (bad)

dream s are from the devil. If one o f you has seen (in

a dream ) som eth in g he d islik es, let h im b lo w to his

left three tim es w hen he awakes, and let him seek the

protection o f A lla h from its ev il, and it w ill bring

him no harm, A llah w illin g .”

A b u Salam ah said: I used to have dream s (and

regard them as) heavier upon m e than a m ountain,

but w h en I heard th is H adith I paid th em no

attention. And in (another) version he said: I used to

have dream s that w ould d isqu iet m e until I heard

A b u Q atadah say: I used to h ave dream s w h ich

132

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133

would make me ill until I heard the Messenger of Allah (may the blessings and peace of Allah be upon him) say: “Good dreams are from Allah, so if one of

you sees something (in a dream) that he likes, let him not talk of it other than to those he likes; and if he sees something (in a dream) that he dislikes, let him not talk of it at all.”


40) And in a version on the authority of Jabir, the Messenger of Allah (may the blessings and peace of

Allah be upon him) added: “And let him change over

from the side on which he was ”(Related by Muslim)

134

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1 35

7. The merit of acts of devotion at night

A llah the A lm ig h ty has said: “O you w rapped in

yo u r raim ent, k eep v ig il the n ight lo n g , sa v e a

little— a h alf thereof, or abate a little thereof or add

(a little ) thereto— and recite the Q ur’an (in s lo w

m easured to n es), for w e shall charge you w ith a

w ord o f w eigh t. V erily the v ig il o f the n ight is (a

tim e) w hen im p ression is m ore keen and sp eech

m ore certa in .” 1 A nd the A lm igh ty has said: “And

k eep aw ake so m e part o f the n ight for additional

d ev o tio n s , so that your Lord m ay raise you to a

g lo r io u s state.”2 And the A lm ighty has said: “And

prostrate y o u rse lf to H im (a portion o f) the night,

and glorify H im throughout the life lon g n ight.”3

1. The Chapter of the Wrapped-up 73:1-5.2. The Chapter of the Children of Israel 17:79.3. The Chapter of Time 76:26.

136

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137

4 1 ) On the authority o f the Prophet (m ay the


said: “Our Lord descends each night to the low est

sky w hen there rem ains the final third o f the night,

and H e says: W h o is saying a prayer to M e that I

m ay answ er it? W ho is asking som ething o f m e that

I m ay g iv e it h im ? W ho is asking forgiveness o f M e

that I m ay forg ive him ?”


4 2 ) T he Prophet (m ay the b lessin gs and p eace o f

A llah be upon h im ) said: “T he Lord is at H is m ost

near to the servant in the m iddle o f the final part o f

the night. I f you are able to be am ong those w h o are

rem em bering A llah at that hour, then be so .”


138

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43) The Prophet (may the blessings and peace of Allah be upon him) said: “Verily in the night there is

a period of time which no Muslim man happens upon and wherein he asks Allah (Exalted be He!) for something good from the things of this world and the Hereafter, without his being given it— and this is so every night.”

(Related by Muslim)

44) The Messenger of Allah (may the blessings and peace of Allah be upon him) said: “He who says on

leaving his house: Bismillah (in the name of Allah), I have put my trust in Allah, there is no strength or power save in Allah, it is said to him: All

140

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141

requirem ents have been met for you, you have been

protected, and you have been guided; a lso the devil

turns aw ay from him and says to another devil: What

can you do with a man who has been guided, w hose

requ irem ents h ave been m et, and w h o has been

protected?”

(Related by Abu Dawud, an-Nasa’i and at-Tirmidhi)

4 5 ) U m m Salam ah (m ay Allah be pleased with her)

said: The M essenger o f A llah (m ay the b lessings and

p ea ce o f A llah be upon him ) never left m y house

w ithout g lancing up at the sky and saying: “O A llah,

I take refuge in Y ou lest I go astray, or I am caused

to g o astray, or I com m it a slip, or I am caused to

com m it a slip , or I oppress or I am oppressed, or I

behave foo lish ly or am behaved foo lish ly against.”

(Related by Abu Dawud, at-Tirmidhi,

an-Nasa’i and Ibn Majah)

142

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8. On entering one’s home

4 6 ) T he Prophet (m ay the b lessin gs and peace o f

A llah be upon h im ) said: “W hen a man enters his

h o u se and has rem em bered A llah A lm igh ty on

entering, and on partaking o f food, the d evil says:

T here is no shelter for the night for y o u 1 and no

supper. A nd i f he has entered w ithout rem em bering

A llah A lm igh ty on entering, he says: Y o u 1 have

attained shelter for the night. And i f he has not

rem em bered A llah A lm ighty on partaking o f food ,

he says: Y o u 1 have attained shelter for the night and

supper.”2

(Related by Muslim)

1. He is addressing devils in general.2. The meaning is that he who remembers Allah on entering his

house and on partaking of food protects himself against the devil, but he who does not do so allows the devil access to himself.

144

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145

4 7 ) T he M essen ger o f A llah (m ay the b lessings and

p eace o f A llah b e upon him ) said: “W hen a man

enters his house , let him say: O A llah, I ask o f Y ou

the best entrance and the best exit. In the nam e o f

A llah w e h ave entered, and in the nam e o f A llah w e

h ave g o n e out, and on A llah our Lord w e have

depended. A fter that he should greet his fam ily .”


4 8 ) Anas (m ay A llah be pleased with him) said: The

M essenger o f A llah (m ay the b lessings and peace o f

A llah be upon h im ) said to me: “O my son , w hen

you enter upon your fam ily , g ive greetings— it shall

be a b le ss in g on you and on the fam ily o f your

h ouse .”


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9. On entering and leaving the mosque


p ea ce o f A llah b e upon h im ), w hen entering and

lea v in g the m osq u e w ou ld say: “B ism illah (in the

nam e o f A lla h ), O A llah , b le ss M uham m ad, and

w hen he left he u sed to say: B ism illah (in the nam e

o f A llah), O A llah , b less M uham m ad.”

(Related by Ibn as-Sunni and at-Tirmidhi)


p eace o f A llah be upon him ) said: “W hen one o f you

en ters the m o sq u e, let him say greetings on the

P ro p h et1 and let him say: O A llah, open for m e the

d oors o f Y our m ercy, and w hen he leaves le t h im

say: O A llah , I ask for Y our favour.” And in on e

versio n he added the saying o f greetings on the

Prophet w hen leaving.

(Related by Muslim)

1.1.e., by saying: “Allahumma salli wa sallim cala Muhammad.”

148

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1 49

5 1 ) T he Prophet (m ay the b lessin gs and peace o f

A llah be upon h im ), w hen entering the m osque

w ould say: “I take refuge in Allah the M ighty, and in

H is noble face, and in H is ancient authority, from the

accursed d ev il. H e said: I f he says that, the devil

says: H e is protected from m e for the rest o f the

day.”


150

is i d \ s . o \

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1 5 1

10. The call to prayer and he whohears it


p eace o f A llah b e upon him ) said: “W ere p eop le to

k n o w w hat (m erit) there is in g iv in g the ca ll to

prayer and in (b ein g in ) the first rank (in com m unal

prayers), and then found no w ay (to a ch iev e this)

other than by draw ing lots, they w ould do so .”


5 3 ) T he M essen ger o f A llah (m ay the b lessin g s and

peace o f A llah b e upon him ) said: “N either djinn nor

m an hears the reach o f the v o ice o f the m u ezzin

w ith o u t a c k n o w le d g in g h im on the D a y o f

R esurrection.”



peace o f A llah b e upon him ) said: “I f you hear the

call to prayer, say as the m uezzin is say ing .”


152

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0*

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153

5 5 ) T he Prophet (m ay the b less in g s and p ea ce o f

A lla h be upon h im ) said: “W hen you hear the

m u ezz in , say th e sam e as he is say ing , then say

b less in g s on m e, for he w ho says a b lessin g on m e,

A lla h shall say on him ten. Then ask o f A llah that I

be granted the w a s i la h , for it is a rank in heaven

w h ich is g iven to one o f the servants o f A llah (w ho

is truly devout), and I hope that I am he; and he w ho

ask s for m e the w a s ila h , intercession (by m e for him)

w ill be perm itted.”

(Related by Muslim)

5 6 ) T he M essen ger o f A llah (m ay the b lessin g s and

p e a c e o f A lla h be upon h im ) said: “W h en the

m u ezzin says: A llah is greatest, A llah is greatest, and

o n e o f you says: A llah is greatest, A llah is greatest;

154

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^ 0 ^ ( , ) -^ iJ, i / ^ ‘ ^ } M LS*

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<iil : JUs i jl ’j J \ % \ : j jj^Ji

j ! <y* . OfJi ^ iJjL* l jL <l*jJl>j \ 1+~j m. ( ^ )

4j>-jjJ lj 0 j> ijly J tiL ajl <JLw*j <Jl k—' ( ^ 1

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155

then he says: I bear w itness that there is no god but

A llah , and one o f you says: I bear w itness that there

is no god but A llah; then he says: I bear w itness that

M uham m ad is the M essenger o f A llah, and one o f

you says: I bear w itn ess that M uham m ad is the

M essen ger o f A llah; then he says: C om e to prayers,

and on e o f you says: There is no strength or pow er

save in A llah; then he says: C om e to su ccess, and

one o f you says: There is no strength or pow er save

in A llah; then he says: A llah is greatest, A llah is

greatest, and one o f you says: A llah is greatest, A llah

is greatest; then h e says: There is no god but Allah,

and one o f you says from his heart: There is no god

but A llah— then h e w ill enter H eaven.”

(Related by Muslim)

156

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157

57) The M essenger o f A llah (m ay the b lessings and

peace o f Allah b e upon him) said: “H e who, when he

hears the call to prayer, says: O A llah, Lord o f this

con su m m ate c a ll and the present prayers, grant

M uham m ad the w asilah 1 and the fadilah,2 and bring

him to the g lor iou s state that Y ou have prom ised

h im ,3 in tercession (by m e for him ) w ill be permitted

on the D ay o f Resurrection.”


5 8 ) A nd on the authority o f cA bdullah the son o f

cUm ar (m ay A llah be pleased with them both) that a

m an said: O M essen g er o f A llah , the m u ezzins

surpass us (in m erit). And the M essenger o f A llah


said: “Then say as they say and, w hen you have

fin ished, ask (som ething) and you shall be given it.”

(Related by Abu Dawud and Ibn Hibban)

1. Wasilah is a rank in heaven granted to the most devout of Allah’s servants.

2. Fadilah is an enhanced state in heaven.3. With reference of the Chapter of the Night Journey 17:79,

which reads: “And pray in the small watches of the morning an additional prayer for you, so that your Lord may raise you to a glorious state.”

158

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159

59) T he M essenger o f A llah (m ay the b lessings and

peace o f A llah b e upon him ) said: “The invocation

(w h ich is m ade) betw een the call to prayers and the

call indicating the start o f prayers is not rejected .”

H e said: W hat shall w e say, O M essenger o f A llah?

H e said: “A sk A llah for w ell-being in this world and

in the Hereafter.”


6 0 ) A nd on the authority o f Sahl ibn Sacd (m ay

A lla h be p lea sed w ith h im ), w h o said: “T he


A lla h be upon h im ) said: T w o th ings are not

rejected— or are seld om rejected: a supplication at

(the tim e of) the ca ll to prayer and at (the tim e) when

p eop le engage in c lo se com bat.”


160

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161

11. At the commencement of prayers


peace o f A llah b e upon him ) used to be silen t for a

short w h ile w h en com m en cin g the prayers. A bu

Hurayrah said: O M essenger o f A llah, by m y father

and m y m other,1 tell m e about your silence betw een

say in g “A llah is greatest” and the recitation (o f the

prayers)? W hat d o you say then? H e said: I say: “O

A llah , m ake a d istance betw een m e and m y sins as

Y ou have m ade a d istance betw een the east and the

w est. O A llah , c lea n se m e o f m y sins as the w hite

robe is cleansed o f staining. O A llah, w ash m e o f m y

sins with snow , w ater and hail.”


1. Lit. “I would ransom my father and mother for you.”

162

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163

6 2 ) A nd on the authority o f Jubayr ibn M utcim that

he saw the M essen g er o f A llah (m ay the b less in g s

and p ea ce o f A lla h b e upon h im ) perform ing a

prayer. H e said: “A llah is truly the greatest, and

m uch praise be to A llah , and A llah is g lo r ified at

early m orning and late afternoon”— three tim es. “I

take m y refu ge in A llah from the accursed d ev il,

from h is pride, h is exh alation s o f n ox iou s poetry,

and h is ab ility to derange.”


6 3 ) A nd on the authority o f ' A ’ishah (m ay A llah be

p leased w ith her) and o f A bu Sacid and others: That

the Prophet, w h en starting the prayers, w ou ld say:

“H o w far are Y o u from every im p erfection ! and

praise be to Y ou , and m ay Your nam e be b lessed and

m ay Y our su b lim ity be exalted , and there is n o god

but Y o u .”

(Related by Abu Dawud, at-Tirmidhi, an-Nasa’i and Ibn Majah)

164

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165

64) On the authority o f cUm ar (m ay Allah be pleased

w ith him ) that h e 1 said “A llahu Akbar,” then opened

the prayers w ith it .2

(Related by Muslim)

6 5 ) T h e M essen g er o f A llah (m ay the b lessin gs and

p ea ce o f A llah b e upon him ), w hen he began his

prayer w ould say: “I have directed m y face, as a true

b eliev er and not o n e o f the polytheists, to H im w ho

has created the h eaven s and the earth. M y prayers

and m y d evotion s, m y life and m y death, b elon g to

A llah , Lord o f the worlds; H e has no associate, and

thus h ave I b een instructed, and I am one o f the

M u slim s. O A llah , Y ou are the Suprem e Sovereign ,

1.1. e., the Prophet.2 .1. e., with the invocation given in 63.

166

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t i l U j l i j l i -g i l t d j 0 ^ 1

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167

there is no g o d but Y ou . Y ou are m y Lord and I am

Y our servant. I h a v e d on e w rong to m y se lf , and I

a ck n o w led g e m y guilt, so forg ive m e all m y sins;

there is no o n e w h o forg ives sins but Y ou. G uide m e

to the best o f m orals, and no one gu ides to the best

o f them but Y ou ; and avert from m e the w orst o f

them , and no o n e averts the worst o f them but Y ou .

H ere I p resen t m y s e lf to Y ou and see k Y ou r

approval. A ll g o o d is in Y our hands. E vil is not

Y ours, and I am o f Y ou and to Y ou. M ay Y ou be

b lessed and g lorified . I ask forg iveness o f Y ou and I

turn to Y ou in repentance.”

(Related by Muslim)

168

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169


p eace o f A llah b e upon him ) w ould com m en ce his

prayers w hen he perform ed them at night (w ith the

w ords): “O A llah , Lord o f Gabriel and o f M ika’Il

and o f Israfil, Creator o f the heavens and the earth,

K now er o f the in v isib le and the visib le. Y ou judge

b etw een Y ou r servants in that about w h ich they

d iffer . G uide m e by Y our perm ission to the truth

about w h ich p eo p le hold d ivergent v iew s. V erily

Y ou guide w hom You w ill to a straight path.”

(Related by Muslim)

6 7 ) T he M essen ger o f A llah (m ay the b lessin gs and

peace o f A llah be upon him) would say when he rose

to prayer in the m iddle o f the night: “O A llah, praise

be to Y ou , Y ou are the light o f the heavens and o f

the earth and o f those therein; and praise be to You;

Y ou are the U pholder o f the heavens and the earth

170

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‘ - J U ' “ : U o - f u 4

o l ^ l >WU *3_ ilj_ ijj . J - J L i^ 3

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UJ tjjjUl>«j aJ I U - i liiLp«* ^ ^

<j* ^ .V U U -I

i a *U >

^li " J yujUJl <Jj—j — *IV

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171

and o f those therein; and praise be to Y ou, Y ou are

the Lord o f the heavens and o f the earth and o f those

therein; and praise be to Y ou, Y ou are real, and Your

p rom ise is real, and Y our words are real, and the

m eetin g w ith Y o u is real, and H eaven is real, and

H ell-f ir e is rea l, and the prophets are real, and

M uham m ad is real, and the D ay o f Judgem ent is

real. O A llah, to Y ou have I subm itted, and in Y ou

have I believed , and upon Y ou have I relied, and to

Y ou I have returned in repentance, and for Y ou have

I contended in dispute, and to You have I subm itted

judgem ent, so forg ive m y early sins and m y late sins,

th o se I have k ep t secret and those I h ave done

open ly . Y ou are m y G od, there is no god save Y ou .”


172

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V I V o j t 4o i i 1 U o j ^ . 1

, « o j 1

173

12. On the invocations to be said when bowing and rising therefrom, and when

prostrating oneself, and when sitting between the two prostrations

6 8 ) On the authority o f H udhayfah (m ay A llah be

pleased w ith him ) that he heard the Prophet (m ay the

b lessin gs and peace o f A llah be upon him ) say when

h e b o w e d d o w n : su bh an a rab b iya ’l - cA z im

(G lo r ified is m y Great Lord!)— three tim es. A nd

w hen he prostrated h im self he said: subljana rabbiya

’l - ’A cla (G lo r ified is m y m ost Sub lim e L ord!)—

three tim es.

(Related by Abu Dawud, at-Tirmidhi,

an-Nasa’i and Ibn Majah)

6 9 ) A nd in the Hadith o f cA li (may A llah be pleased

w ith him ) concern ing the prayers o f the M essenger

o f A llah (m ay the b lessin gs and peace o f A llah be

upon him ), (it is said) that when he had bow ed dow n

he w ould say: “0 A llah, to You have I bow ed dow n,

and in Y ou h ave I b e liev ed and to Y ou h ave I

174

11 l H - ' r

y / - u p aui i i o i j p . i a# ✓ ^

' J . j = ( f j 'H 3 * * ^ 1

: JLi ' ' 4 o l * vI jM J

. o i > l>yi« ^ S ii j 5 U w ^ »✓ J 3>. . a * * **

a -U jJ ij ^jb jji

4 A 1 P u iy ^ ° * j*

4 c ^ j j > T iljoj4 4 i ^ 5 j ( J i J ^ g 1 M » : < p ^ 5 j

175

subm itted . M y hearing and m y sight, m y brain, my

b on es and m y n erves have hum bled th em selves to

Y o u .” A nd w h en he had raised h is head from the

b o w in g p osition he w ou ld say: “A llah hears him

w h o has praised H im , O our Lord, and to Y ou be

praise f illin g the heavens and fillin g the earth and

f i l l in g that w h ic h is b etw een th em , and fillin g

an yth in g further that Y ou w an t.” A nd w hen he

prostrated h im s e lf he w ou ld say in h is prostrate

position: “O A llah , to Y ou have I prostrated m yself,

and in Y ou h a v e I b e liev ed , and to Y ou have I

subm itted. M y face has prostrated itse lf to H im who

created and fa sh ion ed it and w h o op en ed out its

hearing and its sight. M ay Allah, the best o f creators,

be b lessed .”

(Related by Muslim)

176

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a 1 . A (!,n,w

177

7 0 ) A nd cA ’ishah (m ay A llah be p leased w ith her)

said: T he M essenger o f A llah (m ay the b lessings and

p eace o f A llah be upon him ) w ould often say in his

p osition o f b ow in g dow n and prostration: “G lory be

to Y ou , O A llah , our Lord, and praise be to Y ou. O

A llah forg ive m e”— fo llow in g the injunction o f the

Q ur’an. She refers to H is (E xalted is H e) words:

“G lorify your Lord, g iv in g praise to H im , and ask

H is f o r g iv e n e s s , H e is e v e r -a c c e p t in g o f

repentance.” 1



p eace o f A llah b e upon him ) w ould say w hen in the

p osition o f b o w in g dow n and o f prostration: “M ost

perfect, m ost h o ly , the Lord o f the angels and o f the

sou l.”2

(Related by Muslim)

1. The Chapter of Succour 110:3. 2 .1.e., Gabriel.

178

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(,). « C j$ J i 3 % > U iJL~»

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• J i^ - li' :CV ’ (Y)

179

72) T he M essenger o f A llah (may the b lessings and

peace o f A llah be upon him) said: “Take note that I

w as forbidden to recite the Q ur’an when b ow ing

dow n and in prostration. A s for bow ing dow n, extol

therein the Lord; and as for prostration, exert

y o u rse lf in m aking supplication, for it is sure to be

answ ered to you .”

(Related by Muslim)

73) cA w f ibn M alik said: I stayed up one night with

the M essenger o f A llah (m ay the b lessings and peace

o f A llah be upon him ) and he rose and recited the

Chapter o f the C ow . H e did not pass by a verse o f

m ercy w ithout stopping and asking for m ercy, and

he did not pass by a verse o f punishm ent w ithout

stopp ing and saying “I take refuge in A llah .” H e

said: T hen he b ow ed dow n for as long as he had

180

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181

been standing in prayer, saying in his bowed position: “G lory be to Him who possesses omnipotence and sovereignty, pride and greatness.”

Then he said likewise in his prostration.

(Related by Abu Dawud and an-Nasa’i)

74) The Messenger of Allah (may the blessings and peace of Allah be upon him) would say:

“Samica ’llahu liman hamidah” (Allah hears him who has praised Him) when he was straightening up from the position of being bowed down; then,

standing, he would say:

“Rabbana wa laka T-hamd” (O our Lord, and praise be to You). And in another version: “Rabbana

laka ’1-hamd” (O our Lord, praise be to You).(Related by al-Bukhari and Muslim)

182

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183


p eace o f A llah b e upon him ), w hen he raised his

head from the position o f being bow ed down, would

say:

“O A llah , our Lord, praise be to Y ou, fillin g the

heavens, and fillin g the earth, and fillin g that w hich

is b etw een them, and filling anything further that

Y ou want, worthy Y ou are o f praise and o f glory,

(w h ich are words) that are the m ost truthful a servant

can say o f You, and all o f us are servants to Y ou. O

A llah , there is no w ithholding what Y ou have given ,

and there is no o n e to g ive what Y ou have withheld.

H e w ho possesses (w orldly) fortune w ill not benefit

therefrom (on the D ay o f Judgem ent).”

(Related by Muslim)

184

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185

76) Rifacah ibn Rafic said: One day we were praying

behind the Prophet (may the blessings and peace of

Allah be upon him), and when he raised his head

from bowing down he said: “Allah hears him who

has praised Him.” A man behind him said: O our Lord, and to You is praise that is abundant, good and blessed. When he had finished the Prophet said: “Who was the person who spoke?” The man said: It was I. He said: “I saw some thirty angels hastening to see which of them could write it down first.”


77) The Messenger of Allah (may the blessings and peace of Allah be upon him) said: “The servant is

nearest to his Lord when he is prostrating himself, so multiply (your) invocations (then).”

(Related by Muslim)

186

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187

78) The M essen ger o f A llah (m ay the b lessings and

p ea ce o f A llah b e upon him ) w ould say in his

position o f prostration: “O Allah, forgive m e all my

sin s, the m inor o n es and the major on es, the first

on es and the last ones, the open ones and the secret

o n es.”

(Related by Muslim)

79) cA ’ishah (m ay A llah be pleased with her) said: I

cou ld not find the Prophet (m ay the b lessin gs and

peace o f A llah be upon him ) one night (in h is usual

place o f s leep in g ), so I searched round for him and

m y hand fe ll on the so les o f his feet w hile he w as in

prostration, and they were raised. H e was saying:

“O A llah , I take refuge in Y our approval from

Y our disp leasure, and in Your rem ission from Your

punishm ent, and I take refuge with Y ou from Y ou.

188

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1 89

I cannot truly m easure out praise enough for Y ou,

Y o u are as Y ou h ave praised Y ourself.”

(Related by Muslim)


p eace o f A llah b e upon him) w ould say betw een the

tw o prostrations: “O A llah , forg ive m e, and have

m ercy upon m e, and gu ide me, and restore m e to

w ell-b ein g , and protect me, and provide for m e.”


8 1 ) T he M essen ger o f A llah (m ay the b lessin gs and

p eace o f A llah b e upon him ) w ould say betw een the

tw o prostrations: “O m y Lord, forg ive m e. O m y

Lord, forgive m e.”


190

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191

13. On invocations during the prayers and after the recitation of Tashahhud1

82) T he M essen g er o f A llah (m ay the b less in g s and

peace o f A llah be upon him ) said: “W hen one o f you

has fin ished the final recitation o f the Tashahhud, let

him sa y that he takes refu ge in A llah from four

th in gs: from th e p u n ish m en t o f h e ll, from the

punishm ent o f the grave, from the test o f life and o f

death, and from the ev il o f the False Christ.”

(Related by Muslim)

1. Tashahhud: i.e., reciting the statement of faith with which each prayer is concluded.

192

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193

83) A n d on the authority o f cA ’ishah (m ay A llah be

p lea sed w ith her) that the M essenger o f A llah (m ay

the b less in g s and p eace o f A llah be upon him ) w ould

m ake the fo llo w in g invocation:

“O A lla h , I ta k e re fu g e in Y o u fro m the

p un ish m en t o f the grave, and I take refuge in Y ou

from the test o f the False Christ, and I take refuge in

Y o u from the tem ptation o f life and o f death. O

A llah , I take refu ge in Y ou from sinn ing and from

d eb t.” S o m eb o d y said to him: H ow often you ask

refu ge from debt! A nd he said: “I f a man is in debt,

he ta lk s and lies (in h is talk), he prom ises and he

fa ils to keep his p rom ise.”


194

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195

84) A nd on the authority o f cA bdullah the son o f

cA m r (m ay A llah be p leased with them both) that

A b u Bakr as-S id d iq (m ay A llah be p leased w ith

h im ) sa id to th e M essen g er o f A llah (m ay the

b less in g s and p ea ce o f A llah be upon him): T each

m e an invocation for m e to say in m y prayers. H e

said “Say: 0 A llah , I have greatly w ronged m yself,

(and) there is no o n e but Y ou w ho forgives sins, so

g iv e m e forgiveness from You, and have m ercy upon

m e, Y ou are the Forgiving, the M erciful.”



p eace o f A llah b e upon him ) w ould say am ong the

final invocations h e m ade betw een the saying o f the

T ashahhud1 and the Taslim 2:

1. The statement of faith as used in prayers.2. Terminating the prayer by saying the words “As-salamu

calaykum wa rahmatu ’llahi wa barakatuh” (Peace be upon you and the mercy of Allah and His blessings).

196

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“O A llah , fo rg iv e m e m y early and m y later sins,

th o se I h ave k ep t secret and those I h ave done

o p e n ly , and th o se in w hich I have ex ceed ed all

bounds and those Y ou know o f better than I. Y ou are

the E xped iter and the D ela y er ,1 there is no god but

Y o u .”

(Related by Muslim)

8 6 ) cA m m ar ibn Y asir (m ay A llah be p leased w ith

him ) perform ed a prayer and m ade it brief. O ne o f

the p eo p le said to him: Y ou have reduced— or you

h ave m ade brief— the prayers. H e said: A s to that, I

sa id in v o ca tio n s in it that I had heard from the

M essen g er o f A llah (m ay the b lessings and p eace o f

A llah be upon h im ). W hen he rose to leave , a man

from the p eop le (present) fo llo w ed him and asked

him about the invocation , and he said (that it was):

“O A llah , w ith in Y our know ledge o f the unseen

and Y ou r ability to create, g iv e m e life so lo n g as

1. These are among the Most Beautiful Names of Allah.

198

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199

Y ou know that l i fe is best for m e and g iv e m e death

i f Y ou know that death is best for m e. O A llah, I ask

o f Y ou that I sh ou ld fear Y ou in the unseen and in

the seen , and I ask o f Y ou that I speak the truth,

w hether in con tentm en t or anger, and I ask o f Y ou

the m idd le w ay in poverty and riches, and I ask o f

Y ou grace that w ill not run out, and I ask o f Y ou

uninterrupted p ea ce o f m ind, and I ask o f Y ou

con ten tm en t after destiny (has b een im plem ented),

and I ask o f Y ou ea se o f life after death, and I ask o f

Y o u the d e lig h t o f Y our cou n ten an ce , and the

lon g in g for m eetin g Y ou in a not adverse and hurtful

cond ition , nor in a state o f discord that causes one to

go astray. O A llah , attire us in the finery o f faith and

m ake o f us rightly-gu ided gu ides.”

(Related by an-Nasa’i)

200

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201

87) W hen the M essenger o f Allah (m ay the b lessings

and peace o f A llah be upon him ) ended his prayers

he w ould ask forg iven ess o f A llah three tim es and

w ould say: “O A llah, Y ou are Peace and from Y ou is

p eace . M ay Y o u be praised, O Y ou w ho p o ssess

m ajesty and bounty.”

(Related by Muslim)

88) W hen the M essenger o f A llah (may the b lessings

and peace o f A llah be upon him) finished his prayers

he w ould say: “There is no god but Allah alone, He

having no associate . H is is the dom inion and H is the

praise and H e is om nipotent over everyth ing. O

A llah , there is no one to w ithhold what Y ou have

g iv en , and no one to g iv e what Y ou have w ithheld.

H e w ho p o ssesses (w orldly) fortune w ill not benefit

therefrom (on the D ay o f Judgem ent).”


202

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203

89) And on the authority o f cAbdullah the son o f az-

Zubayr (m ay A llah be pleased w ith them both) that

the Prophet u sed to say at the end o f each prayer

w h en co n c lu d in g it: “There is no god but A llah

alone, H e having no associate. H is is the dom inion,

and H is the p ra ise , and H e is om n ipoten t over

everything. There is no strength or pow er except in

A llah . There is no god but A llah and w e w orship

o n ly H im . H e has b e n e fic e n c e and H e has

superabundance, and to H im is good ly praise. There

is no god but A llah . W e are sincere to H im in

relig ion , even i f the god less d islike it.” And the son

o f az-Zubayr (m ay A llah be pleased with them both)

said: The M essenger o f A llah used to say aloud these

words at the end o f every prayer.

(Related by Muslim)

204

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205

9 0 ) A nd on the authority o f A bu Hurayrah (m ay

A lla h b e p le a se d w ith h im ) that th ose o f the

E m igrants1 w ho w ere poor cam e to the M essenger o f

A llah (m ay the b lessin gs and peace o f A llah be upon

him ) and said: T h e affluent have m ade o f f w ith the

h ig h est d egrees (o f m eritorious acts) and lasting

fe lic ity . T hey pray as w e pray, and they fast as w e

fast, and they have a superfluity o f riches because o f

w h ich they are ab le to g o on P ilgrim age and on the

cU m rah,2 and they w age h oly war, and they g iv e in

charity. H e said: “Shall I not teach you som ething by

w h ich to catch up w ith those w ho have surpassed

you and by w hich you w ill surpass those w h o com e

after you and w hereby there w ill be no o n e better

than you other than he w ho has done as y o u have

d o n e? ” T hey said: Y es indeed, O M essen g er o f

A llah . H e said: “Y ou say subhana ’llah (H ow far is

1. Those who emigrated from Mecca to Medina in the early years of Islam.

2. A shortened form of Pilgrimage which can be performed at any time of the year.

2 0 6

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A lla h from ev e ry im p erfection !) and you say al-

ham du lillah (Praise be to A llah) and you say Allahu

akbar (A llah is greatest) after every prayer thirty-

three tim es.”


A bu Salih said: H e says: subhana ’llah (H ow far is

A lla h from ev ery im p erfection !), al-ham du lillah

(P ra ise be to A lla h ) and A llahu akbar (A llah is

greatest), until there are thirty-three o f each o f them.

9 1 ) On the authority o f the M essenger o f A llah (m ay

the b lessin g s and peace o f A llah be upon h im ), w ho

said: “H e w ho sa y s subhana ’llah (H ow far is A llah

from every im p erfection !) at the end o f each prayer

th irty-th ree tim e s and w ho says al-ham du lillah

(P ra ise be to A lla h ) thirty-three tim es and A llahu

2 0 8

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akbar (A llah is greatest) thirty-three tim es, and w ho

co m p letes the hundred by saying: There is no god

but A lla h , H e having no a sso c ia te , H is is the

d om in ion and H is the praise and H e is om nipotent

o v er everyth in g— w ill have his sins forgiven him ,

even if they be as the foam o f the sea.”

(Related by Muslim)


b less in g s and peace o f A llah be upon h im ), w h o

said: “There are tw o practices1— or tw o habits2—

w hich no M uslim servant (o f A llah) keeps to without

h is go in g to heaven. They are easy and those w h o

practise them are few . H e says subhana Tlah (H ow

far is A llah from every im perfection!) at the end o f

each prayer ten tim es, and he says al-hamdu lillah

(P raise be to A llah) ten tim es, and he says A llahu

1. Lit. traits or chancteristics.2. The narrator is uncertain as to which of the two words was

used.

210

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akbar (Allah is greatest) ten times, and that makes

one hundred and fifty on the tongue1 and a thousand

five hundred in the Scales.2 He should say Allahu

akbar (Allah is greatest) thirty-four times on going to

bed, and al-hamdu lillah (Praise be to Allah) thirty-

three tim es, and subhana ’llah (How far is Allah

from every im perfection!) thirty-three times. This

makes a hundred on the tongue and a thousand in the

Scales.” He said: I have seen the Messenger o f Allah

(may the blessings and peace of Allah be upon him)

counting them o f f on his hand. They said: O

M essenger o f Allah, how is it that they are easy and

that those who practise them are few? He said: “He

1.1.e., thirty at each of the five daily prayers.2. The Scales in which good and bad deeds are measured at the

Day of Judgment. Each good deed is multiplied by ten for the purpose of this computation.

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(m eaning the d ev il) com es to one o f you (in his tim e

o f sleep ), and he puts him to sleep before he has said

(th ese in v o ca tio n s), and he co m es to him in h is

prayers and rem inds h im o f som e w orld ly need

before he says them .”

(Related by Abu Dawud, at-Tirmidhi and an-Nasa’i)

9 3 ) On the authority o f cUqbah ibn cAm ir, w ho said:

T he M essen g er o f A llah (m ay the b less in g s and

p eace o f A llah be upon him ) ordered m e to recite the

M ucaw w id h ahs1 at the end o f every prayer.

(Related by Ahmad and Ibn Hibban)

94) On the authority o f Mucadh ibn Jabal (m ay Allah

be p leased w ith h im ) that the M essenger o f A llah


took h im by the hand and said: “O M ucadh, by A llah

I lo v e you , so do not om it to say at the end o f every

prayer: O A llah, help me to remember Y ou, to thank

Y ou and to w orship You w ell.”


1. The Chapter of the Daybreak (113) and the Chapter of Mankind (114).

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14. Al-Istikharah—the prayer for seeking guidance in making the

best choice


peace o f A llah be upon him ) taught us (to say) the

Istikharah prayer in all matters in the sam e w ay as he

w ould teach us a chapter o f the Q ur’an, saying: “If

one o f you intends to do som ething, let h im m ake

tw o non-obligatory rakcas, then let him say: O Allah,

I seek from Y ou in Your know ledge to guide m e in

m aking the best ch o ice , and I beg Y ou through Your

pow er to g iv e m e pow er to do it, and I ask Y ou o f

Y our great favour, for Y ou are able and I am not,

and Y ou know and I do not, and Y ou are the A ll

k now ing o f the unseen. O A llah, i f You know that

this matter— and you name it— is better for m e in my

relig ion , m y liv in g and m y final destiny, whether it

be soon or late, then decree it for m e and facilitate it

for m e, and g iv e m e Your blessings in it. And if You

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217

know that this matter is w orse for m e in m y religion,

m y liv ing and m y final destiny, whether it be soon or

late, then turn it aw ay from m e and turn m e aw ay

from it, and d ecree for m e that w hich is best w her

ever it m ay be, then cause m e to be content with it.”


N o one has regretted w ho has sought guidance from

the Creator in m aking a ch o ice, has consulted (h is)

f e llo w b e in g s and has con sid ered carefu lly h is

matter. A llah the A lm ighty has said: “And con su lt

w ith them upon the conduct o f affairs. A nd w hen

you are reso lv ed , then put your trust in A lla h .” 1

Q atadah said: N o p eop le have con su lted am ong

them selves seek ing the favour o f A llah, without their

being guided to the best w ay for their affair.

1. The Chapter of the Family of cImran 3:159.

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15. What is to be said at the time of distress, anxiety and sadness


p eace o f A llah b e upon him ) used to say w hen in

distress: “There is no god but A llah , the Great, the

C lem ent; there is no god but A llah , the Lord o f the

Great Throne; there is no god but A llah, the Lord o f

the h eavens and the Lord o f the earth and the Lord o f

the N o b le T hrone.”


9 7 ) O n th e authority o f the Prophet (m ay the

b lessin gs and peace o f A llah be upon him) that when

som e m atter seriously disturbed him , he w ould say:

“O L iv in g and Eternal One, o f Your m ercy I call for

help .”


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98) On the authority of Abu Bakrah (may Allah be pleased with him) that the Messenger of Allah (may the blessings and peace of Allah be upon him) said: The invocations o f those in distress are: “O Allah, Your mercy I request, so do not leave me to myself for a single m om ent,1 but put in order my whole state of affairs. There is no god but You.”

(Related by Abu Dawud and Ibn Hibban)

99) The Messenger of Allah (may the blessings and

peace of Allah be upon him) said to Asm a’ bint cUmays: “Shall I teach you words to say when you are in distress— or in a state of distress: O Allah, Allah my Lord, I associate nothing with Him.” And in a version (it says) that it should be said seven times.


1. Lit. for the twinkling of an eye.

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100) The Messenger of Allah (may the blessings and peace of Allah be upon him) said: “The invocation of Dhu ’n-Nun1 which he invoked when he was in the belly of the whale (was): There is no god but You. How far are You from every imperfection! I was of the unjust. No Muslim man has ever invoked it in relation to anything without Allah answering it

for him.”(Related by at-Tirmidhi and Ahmad)

101) On the authority of the Prophet (may the blessings and peace of Allah be upon him), who said: “Neither worry nor sorrow has afflicted a servant (of Allah) when he has said: O Allah, I am Your servant and the son of Your servant and the son of Your bondmaid; I am under Your control;2

1. Another name for the Prophet Yunus (Jonah).

2. Lit. my forelock is in Your hand.

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Your judgem ent is carried out on me; Your decision

about m e is ju st, I ask Y ou by every nam e that is

Y ours and by w h ich Y ou have named Y ou rself or

that Y ou h ave sen t dow n in Y our book or have

taught to one o f Y our creation or that You have kept

w ith Y ou rse lf in the k now ledge o f the unseen that

Y ou have, to m ake the Qur’an the l i f e 1 o f m y heart,

the light o f m y breast, the disperser o f m y sorrow,

the rem over o f m y worry— without A llah rem oving

his worry and h is sorrow and replacing them with

freedom from distress.”

(Related by Ahmad and Ibn Hibban)

1. Lit. the spring.

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16. What is to be said when meeting the enemy and someone of power

102) T he Prophet (m ay the b lessin gs and peace o f

A llah be upon him ) w ould say w hen he was in fear

o f som e people:

“O A llah, verily w e put Y ou to face them and w e

take refuge in Y ou from their ev il w ays.”


1 0 3 ) O n the authority o f the Prophet (m ay the

b less in g s and peace o f A llah be upon him ) that he

used to say on m eeting the enem y: “O A llah, Y ou

are m y vigour and m y ally. W ith Y ou I w heel about

and w ith Y ou I leap (upon the enem y), and with Y ou

I figh t.”

(Related by Abu Dawud, at-Tirmidhi, Ahmad and Ibn Hibban)

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104) cA bdullah the son o f cA bbas (m ay A llah be

pleased with them both) said: A llah is sufficient for

us! M ost E xcellen t is He in whom w e trust! This was

said by Abraham when he was cast into the fire, and

it w as said by M uham m ad when the people said to

him: V erily the p eop le have gathered against y o u .1


1. A reference to the Chapter of the Family of cImran 3:173.

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17. On the devil intruding upon man1

A llah the A lm igh ty has said: “And say: M y Lord, I

seek refu ge in Y o u from the su g g estio n s o f the

d ev ils , and I seek refuge in Y ou, m y Lord, lest they

be present.”2


b less in g s and p eace o f A llah be upon him ) that he

used to say: “I take refuge in A llah the Hearer, the

K now er, from the accursed devil, from his ability to

deran ge, h is pride and his n ox io u s ex h a la tio n s,”

referring to the w ords o f A llah the A lm ighty: “And

i f a w h isp er from the d ev il reach you , then seek

refuge in A llah. H e is the Hearer, the K now er.”3


1. Lit. the son of Adam.2. The Chapter of the Believers 23:97-98.3. The Chapter of Fussilat 41:36.

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1 0 6 ) T h e ca ll to prayers drives aw ay the d ev il. On

the authority o f A b u Hurayrah that the Prophet (m ay

the b le ss in g s and peace o f A llah be upon him ) said:

“T he d ev il, i f the call to prayers is g iven , retreats.”

(Related by Muslim)

107) A bu Z um ayl said: I said to the son o f cA bbas

(m ay A llah be p leased w ith them both): W hat shall I

d o ab ou t so m eth in g I find in m y s e lf (m ea n in g

so m eth in g in the w ay o f doubt)? H e said to me: I f

you have found anything in you rself (o f doubt), then

say: H e is the First and the Last, and the O utward

and the Inward, and H e is K now er o f all th in gs.1


1. A reference to the Chapter of Iron 57:3.

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2 35

18. On submitting to divine decree but without holding back or being remiss

A llah the A lm ighty has said: “O you w ho believe, be

not as th o se w h o d isb e liev ed and said o f their

brethren w h o w en t abroad in the land or w ere

fighters: If only they had been w ith us they w ould

not have died and been killed, lest A llah may make it

an gu ish in their hearts, and A llah g iv es life and

cau ses death, and Allah is Seer o f what you do .” 1

1. The Chapter of the Family of cImran 3:156.

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2 37


p eace o f A llah be upon him ) said: “T he v igorou s

b e liev er is better and m ore lo v ed by A llah the

A lm igh ty than the w eak believer; and in each o f

them there is good . Strive for what w ill benefit you ,

and ask help o f A llah (Exalted be H e!), and do not

hold back. And if som ething befalls you, do not say:

I f on ly I had done such-and-such, but say: A llah has

decreed (it) and has done what H e w ished, for the

words ‘i f o n ly ’ open up the work o f the dev il.”

(Related by Muslim)

238

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19. About favours bestowed on man

A llah the A lm ighty has said in the story o f the tw o

m en :1 “If on ly , w hen you had entered your garden,

you had said: That w hich A llah w ills (w ill com e to

pass). There is no strength other than in A llah .”



w ou ld say w hen seein g som ething that pleased him:

“P raise b e to A llah through w h ose favour good

th ings are accom plished .” And if he saw som ething

that o ffen d ed him he would say: “Praise be to Allah

in any event.”

(Related by Ibn Majah)

1. A reference to the story in the Chapter of the Cave 18:39 about two men one of whom possessed two productive gardens. He was not thankful to Allah for having bestowed them on him. The other man used to counsel him to believe in Allah and express his gratitude to Him.

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2 41

20. About that which befalls a believer, both small and great

A llah the A lm ighty has said: “T hose w ho say when a

m isfortune b efa lls them: V erily w e b elon g to Allah

and unto H im w e are returning, such are they on

w h om are b lessin gs from their Lord and m ercy. Such

are the rightly-gu ided.” 1

110) T he M essenger o f A llah (m ay the b lessin gs and

p ea ce o f A llah be upon him ) said: “Let one o f you

say: V erily w e b elon g to A llah and unto H im w e are

returning, in every matter (that b efa lls h im ) even

so m e th in g re la tin g to the leather th on g o f his

sa n d a ls , ( i f it breaks), for (ev en ) that is a m is

fortune.”


1. The Chapter of the Cow 2:156-157.

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I l l ) Umm Salamah (may Allah be pleased with her)

said: I heard the M essenger o f Allah (may the

blessings and peace o f Allah be upon him) say:

“There is no servant (of Allah) who is afflicted with

some misfortune and who says: Verily we belong to

Allah and unto Him we are returning, O Allah,

reward me for bearing my misfortune (with patience)

and replace it with something better— without Allah

rewarding him and replacing (h is lo ss) with

something better.”

She said: When Abu Salamah died I said as the

M essenger o f Allah (may the blessings and peace o f

Allah be upon him) had ordered me and Allah gave

me (som eone) better than him: the M essenger o f

Allah (may the blessings and peace o f Allah be upon

him ).1(Related by Muslim)

1. Because the Messenger of Allah then married her.

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112) And she said: The M essenger o f A llah (m ay the

b lessin gs and peace o f A llah be upon him) cam e to

A bu Salam ah w hen his eyes were fixed (in death),

and the Prophet c lo sed his eyelid s. Then he said:

“W hen the soul is taken, the sight fo llo w s it.” Som e

p eop le o f his relatives raised a clamour, and he said:

“D o not pray for you rselves other than for good

th in gs, for the an gels confirm what you say (by

saying A m en).” Then he said: “O A llah, forgive Abu

Salam ah and raise his degree am ong those that have

been rightly-guided, and let him be replaced by his

offsp rin g that rem ain, and forg ive us and him , O

Lord o f the W orlds, and m ake his grave spacious

and g iv e him light therein.”

(Related by Muslim)

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21. On debt

113) On the authority o f cA ll ibn Abi Talib (m ay

A llah be p leased with him ) that a slave w ho had

m ade a written contract with his master to pay o ff

m oney, cam e to him and said: I am unable to pay o ff

the am ount that is due from m e, so help me. H e said:

Shall I not teach you som e words that the M essenger

o f A llah (m ay the b lessings and peace o f A llah be

upon him ) taught m e? W ere you to have upon you a

debt (as b ig ) as a m ountain, A llah w ould discharge it

for you i f you w ere to say: “O A llah , m ake that

w hich is perm issib le o f Yours suffice me rather than

that w hich is not perm issible, and make m e, through

Your favour, d ispense with everyone but Y ou .”


248

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249

22. On ruqyah1

114) The M essenger o f A llah (may the b lessings and

p eace o f A llah be upon him) used to say a r u q y a h

over al-H asan and al-H usayn (m ay A llah be pleased

w ith them ) (w ith the words): “I seek protection for

the tw o o f you w ith the consum m ate words o f A llah

from every d ev il and venom ous reptile and from

ev ery ev il e y e .” And he used to say: ‘‘V erily your

father2 w ould use them as a r u q y a h for Ishm ael and

Isaac.”

(Related by ai-Bukhari)

115) On the authority o f cA ’ishah (m ay A llah be

pleased with her) that the Prophet (m ay the b lessings

and p eace o f A llah be upon him ) used to say a

r u q y a h over so m e o f his relatives by passing his

right hand (over the sick person) and saying: “O

A llah , Lord o f peop le, take away the harm and heal

(h im ), for Y ou are the H ealer, there is no healing

other than Your healing, a healing that w ill not leave

any illn ess.”

(Related by ai-Bukhari and Muslim)

1. An invocation for protection against evil.2. l.e., Abraham their forefather.

250

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251

116) On the authority o f cUthman ibn Abl ’l-cA s that

he com pla in ed to the M essenger o f A llah (m ay the

b lessin gs and p eace o f A llah be upon him ) o f a pain

he had had in his body since he em braced Islam , and

the M essenger o f A llah (m ay the b lessings and peace

o f A llah be upon him ) said: “Place your hand where

it hurts in your body and say: In the name o f A llah—

three tim es, and say seven times: I take refuge in the

m ight and p ow er o f A llah from the ev il o f what I

fee l and fear.”

(Related by Muslim)


b le ss in g s and p eace o f A llah be upon h im ), w ho

said: “H e w ho v isits a sick man w h ose tim e o f death

has not y e t arrived, and w ho says w hen w ith him

seven tim es: I ask A llah the Great, Lord o f the Great

Throne, to heal you , A llah w ill heal h im .”


252

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23. On entering graveyards


peace o f A llah be upon him) used to teach them that,

w hen g o in g out to the graveyards, they should say:

“P eace be upon you, O people o f the d w ellin gs, true

b e l ie v e r s and th o se w h o h a v e su rren d ered

th em se lv es to A llah. V erily w e shall, w hen A llah

w ills , be jo in in g you. W e ask o f A llah to safeguard

us and y o u .”

(Related by Muslim)

254

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255

24. On praying for rain

119) On the authority o f Jabir the son o f cAbdullah

(m ay A llah be p leased w ith them both), w h o said:

T here cam e to th e Prophet (m ay the b lessin gs and

peace o f A llah be upon him ) som e w om en w ho were

w a ilin g ,1 and the Prophet (m ay the b less in g s and

peace o f A llah b e upon him ) said: “O A llah , send

d ow n on us a rain that is w h o leso m e , g en tle ,

productive, b en efic ia l and not harmful, sooner rather

than later”— and the sk ies opened on them.

(Related by Abu Dawud and al-Hakim)

120) O n the authority o f cA ’ishah (m ay A llah be

pleased w ith her), w ho said: The people com plained

to the M essen g er o f A llah (m ay the b less in g s and

p eace o f A llah b e upon him ) o f the drought, so he

ordered a pulpit (to be brought) and it w as put dow n

in the p lace for hold ing prayers, and he assigned for

the p e o p le a d ay on w hich to g o out. S o the

1. Because of a drought.

256

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257

M essen ger o f A llah (m ay the b lessings and peace o f

A llah be upon h im ) w ent out w hen the su n ’s rim

m ade its appearance, and he sat dow n on the pulpit

and said: “A llah is greatest” and “Praise be to

A llah ,” (Exalted be H e!), and then he said:

“Y o u h ave com p la in ed o f the dryness o f your

lands and o f the rain holding back from you beyond

its usual season , and A llah (H ow far is H e from

every im perfection!) has ordered you to invoke H im

and H e has prom ised you that H e w ill answer y o u .”

T h en he said: “Praise be to A llah , Lord o f the

W orlds, the M erciful, the C om passionate, O w ner o f

the D ay o f Judgem ent.1 There is no god but A llah ,

w h o acts as He desires. O A llah , Y ou are A llah ,

there is no god but You, You are the se lf-su ffic ien t

and w e are the needy. Bring dow n upon us the rain

and m ake what Y o u have brought dow n for us a

pow er and a sufficiency for a tim e.”

1. The Chapter o f the Opening 1:1-3.

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Then he raised h is hands, and he continued to raise

th em until on e co u ld see the w h iten ess o f his

arm pits. Then he turned his back on the people, and

he put the inside o f his cloak outside, w hile raising

h is hands. Then he advanced upon the p eo p le ,

having com e dow n (from the pulpit), and he prayed

tw o rak'as, and A llah (Exalted be H e!) brought into

b ein g a cloud and there was thunder and lightning.

T hen, by the perm ission o f A llah the A lm ighty , it

rained, and he had not reached his m osque before

torrents o f rain flow ed . W hen he saw the speed with

w h ich they sou gh t shelter, he laughed (m ay the

b lessin gs and peace o f A llah be upon him) (so m uch)

that h is m olars cou ld be seen, and he said: “I bear

w itness that Allah is capable o f doing everything and

that I am the servant o f A llah and H is M essenger.”


260

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261

25. About winds


p eace o f A llah be upon him ) said: “W inds are from

the m ercy o f A llah and bring m ercy and bring

punishm ent. W hen you see them do not curse them,

and ask A llah for the best o f them, and take refuge in

A llah from the worst o f them .”

(Related by Abu Dawud, Ibn Majah and Ahmad)


A llah be upon him ), w hen a wind b lew , w ou ld say:

“O A llah , I ask Y ou for the good o f it and the good

that is in it, and the good by w hich it has been sent,

and I take refuge in Y ou from the ev il o f it and the

e v il that is in it, and the ev il by w hich it has been

sen t.”

(Related by Muslim)

262

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26. What is to be said when there is thunder

1 2 3 ) cA bdullah the son o f az-Zubayr (m ay A llah be

pleased w ith them both) used, on hearing thunder, to

stop con versin g and w ould say: H ow far is H e from

ev ery im p erfection ! H e w h o se praise the thunder

ex to ls , and the angels (too) in aw e o f H im .1

(Related by al-Bukhari, al-Bayhaqi and Malik)

1. A quotation from the Chapter of the Thunder 13:13.

264

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265

27. What is to be said when there is rainfall

124) Zayd ibn Khalid al-Juhaniyy (may Allah be pleased with him) said: The Messenger of Allah (may the blessings and peace of Allah be upon him) led the morning prayer for us at al-Hudaybiyah [following rainfall during the night]. When he

finished, he faced the people and said: “Do you

know what your Lord has said?” They said: Allah and His Messenger know best. He said: “He said, this morning one of my servants became a believer in Me and one a disbeliever. As for him who said: We have been given rain by virtue of Allah and His mercy, that one is a believer in Me, a disbeliever in the stars; and as for him who said: We have been

given rain by such-and-such a star, that one is a

disbeliever in Me. a believer in the stars.”


266

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267

125) A nas (m ay A llah be pleased with him ) said: A

man entered the m osque on a Friday w h ile the


A llah be upon h im ) w as standing d eliverin g his

serm on. H e said: O M essenger o f A llah, anim als

have perished and w e are at our w its’ end, so pray to

A llah to g iv e us rain. So the M essenger o f A llah

(m ay the b lessings and peace o f A llah be upon him )

raised his hands, then said: “O A llah, g ive us rain. O

A llah, g iv e us rain.” Anas said: By A llah, w e did not

see any clouds or streaks o f clouds, and there was no

build ing or house betw een us and S a F .1 Then from

behind it a cloud rose up, and when it w as in the

centre o f the sky, it spread out and then it gave rain,

and, by A llah , w e did not see the sun for a w eek.

1. A mountain on the north-western side of Medina. A large expanse of cloudless sky was thus visible.

268

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T hen the fo llo w in g Friday a man entered by that

(se lfsam e) door w h ile the M essenger o f A llah (m ay

the b lessin gs and peace o f A llah be upon him) was

standing and delivering his serm on, and he said: O

M essen ger o f A llah, anim als have perished and w e

are at our w its’ end as the roads are cut off, so pray

to A llah to hold it back from us. So the Prophet (m ay

the b lessings and peace o f Allah be upon him) raised

his hands, then said: “O A llah, round about us and

not on us. O A llah , on the h ills and the low -ly in g

m ountains, on the bottom s o f water-courses, and the

p laces w here trees grow ”— and it cleared and w e

went out walking in the sun.


270

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271

28. On seeing the crescent moon


peace o f A llah be upon him ) w ould say when seeing

the crescent m oon: “A llah is greatest; O A llah, bring

it to us in sa fe ty and fa ith , in secu rity and

su b m issio n ,1 and in the success o f what You like and

approve of. A llah is our Lord and your2 Lord.”

(Related by at-Tirmidhi, Ibn Hibban and al-Darimi)

1. l.e., as Muslims.2. He is addressing the crescent moon.

272

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29. On journeying

1 2 7 ) On the authority o f the Prophet (m ay the


said: “H e w ho w ants to journey, let him say to those

he leaves behind: I ask o f A llah to take you into His

safek eep in g , H e in w h ose custody nothing is lo st.”

(Related by Ibn Majah, an-Nasa’i, Ibn as-Sunni and Ahmad)

128) Salim said: T he son o f cUm ar (m ay A llah be

p le a se d w ith them both) used to say to a man

in tending (to undertake) a journey: Draw near to me

that I m ay bid you farew ell as the M essen ger o f

A llah (m ay the b lessings and peace o f A llah be upon

him ) used to bid us farew ell and say: I ask o f A llah

to take into H is safekeeping your religion, your good

faith , and your last and final actions. And in another

version he— m eaning the Prophet (m ay the b lessings

and p ea ce o f A llah be upon h im )— w hen say in g

farew ell to a m an, used to take him by the hand and

not let it go till the man h im self had let go the hand

o f the Prophet (m ay the b lessings and peace o f A llah

be upon him ), and he said i t .1


1. I.e., the above invocation.

274

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2 75

129) A man came to the Prophet (may the blessings

and peace o f Allah be upon him) and said: 0

M essenger o f A llah, I intend (to undertake) a

journey. Supply me with the provisions. He said:

“May Allah provide you with piety.” He said: Give

me more. And he said: “May He forgive your sins.”

He said: G ive m e more. He said: “And may He

facilitate good for you wherever you are.”


130) On the authority o f Abu Hurayrah (may Allah

be pleased with him) that a man said: O Messenger

o f Allah, I wish to go on a journey, so counsel me.

He said: “You must have fear o f Allah, and you must

say Allahu akbar1 on every elevated place.” And

when the man left, he said: “O Allah, shorten for

him the distance and make the journeying easy for

him.”

(Related by at-Tirmidhi, Ibn Hibban and al-Hakim)

1. Allah is greatest.

276

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277

30. On mounting a riding animal

131)c All ibn Rabicah said: I saw c All ibn Abl Talib (may Allah be pleased with him) when he brought an

animal to mount and when placing his foot in the stirrup, saying: bismillah,1 and when he had seated

himself on its back he said: al-hamdu lillah.2 Then

he said: Gloried be He who has subdued these for us,

and we were not capable of doing so; and verily to

our Lord we are returning.3 Then he said: al-hamdu

lillah2— three times. Then he said: Allahu Akbar4— three times. Then he said: How far are You from every imperfection! O Allah, I have acted wrongly against myself, so forgive me, for there is no one who forgives sins but You. Then he gave a laugh,

and (someone) said: O Commander of the Faithful,

what did you laugh for? He said: I saw the Prophet

(may the blessings and peace of Allah be upon him) do as I have done, then he gave a laugh, and I said:

1. In the name of Allah.

2 . Praise be to Allah,

3. The Chapter of the Ornaments 43:13.

4. Allah is greatest.

278

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279

O M essen ger o f A llah , what did you laugh for? He

said: “Y our Lord (H o w far is H e from every

im p erfection and E xalted be H e!) is p leased at H is

servant w hen he says: O Lord, forg ive m y sins—

k n ow in g that no one forgives sins but I.”

(Related by Abu Dawud, an-Nasa’i, at-Tirmidhi,

Ibn Hibban and al-Hakim)


A lla h be upon h im ), w hen seating h im se lf on his

ca m el to go out on a journey, w ould say: “A llahu

akbar” 1— three tim es. H e w ould then say: “G loried

be H e w ho has subdued these for us, and w e w ere

not capab le o f do ing so , and verily to our Lord w e

are returning.2 O A llah , w e ask o f Y ou in th is

jo u rn ey o f ours r igh teousness and p iety , and such

d eed s as Y ou w ould approve of. O A llah, m ake this

jo u rn ey o f ours easy for us, and shorten for us its

d istan ce. Y ou are the C om panion in travelling and

the O ne w ho stands in for us w ith the fam ily . O

A lla h , I take refuge in Y ou from the d iscom fort o f

travel and the depressing things one m ay see , and

1. Allah is greatest.2. The Chapter of the Ornaments 43:13.

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from (p ossib le) adversity in fortune and fam ily to be

m et w ith upon return.”

W hen he returned he w ould say these words and

w o u ld add to them : “R eturning, repentant, w or

shipping, g iv ing praise to our Lord.”

(Related by Muslim)

133) A nd in another version: T he M essen ger o f

A llah (m ay the b lessin gs and peace o f Allah be upon

h im ) and h is C o m p a n io n s, w hen c lim b in g up

m ountain paths, w ou ld say: “A llahu akbar,” 1 and

w hen they were g o in g dow n a slope they w ould say:

“subhana ’llah.”2


1. Allah is greatest.2. How far is Allah from every imperfection!

282

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31. On alighting at a place


p eace o f A llah be upon him ) said: “H e w ho alights at

a p la c e and then says: I tak e re fu g e in th e

con su m m ate w ords o f A llah from the ev il that H e

has created, w ill not be harmed by anything until he

departs from that place o f h is.”

(Related by Muslim)

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2 85

32. On food and drink

A llah the A lm igh ty has said: “O you w ho b e liev e ,

eat o f the good things wherew ith W e have provided

you , and render thanks to A llah i f it is (indeed) He

w hom you w orsh ip .” 1


p ea ce o f A llah b e upon him ) said: “O m y son ,

pronounce the nam e o f A llah and e' with your right

hand, and eat o f that which is next to you .”


136) T he M essenger o f A llah (may the b lessin gs and

peace o f A llah be upon him ) said: “W hen one o f you

eats, let him m ention the name o f A llah A lm ighty at

the b eg in n in g , and if he has forgotten to m ention

A llah A lm ighty at the beginning, then let him say: In

the nam e o f A llah , both for the beginning and the

end .”


1. The Chapter of the Cow 2:172.

2 8 6

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137) On the authority o f Abu Hurayrah (m ay A llah

be p leased w ith him ) (w ho said): The M essenger o f

A llah (m ay the b lessings and peace o f A llah be upon

him ) never found fault w ith any food. If he liked it

he ate it, i f not he left it.


138) The M essenger o f A llah (may the b lessings and

p eace o f A llah be upon him ) said: “V erily A llah is

pleased w ith a servant (o f H is) that he should eat a

m eal, then praise H im for it; and take a drink (o f

water), then praise H im for it.”

(Related by Muslim)


p ea ce o f A llah b e upon him ) said: “H e w ho has

eaten food and has said: Praise be to A llah w h o has

g iv en m e this to eat and has provided m e w ith it

w ith ou t any pow er from m e or strength, w ill be

forgiven all the sins he has com m itted.”

(Related by at-Tirmidhi, Abu Dawud and Ibn Majah)

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2 8 9

140) On the authority o f a man w ho had been in the

serv ice o f the Prophet (m ay the b lessings and peace

o f A llah be upon him ) that he used to hear the


upon h im ), w h en he brought h im fo o d , say:

“b ism illa h ,” 1 and w hen he had fin ished his food he

said: “0 A llah , You have given to eat and Y ou have

g iven to drink and Y ou have satisfied and gratified

(us) and Y ou have guided and Y ou have brought to

life , to Y ou is praise for what Y ou have g iven .”

(Related by an-Nasa’i and Ibn as-Sunni)


A llah be upon him ), w hen he had fin ished his m eal,

used to say: ‘T o A llah be praise, abundant, good and

blessed . (This gift o f food) cannot be dispensed with,

cannot be done without, and w e pray that it is not the

final (g ift), O our Lord.”


1. In the name of Allah.

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33. About guests and the like

1 4 2 )c Abdullah ibn Busr (may Allah be pleased with

him ) said: T he M essen ger o f A llah (m ay the

b lessin g s and peace o f A llah be upon him) w as a

gu est at my father’s. W e presented him with food

and w atbah1 and he ate o f it. Then he was brought

dates and was eating them; when throwing away the

stones, he would place them between his thumb and

m iddle finger, holding them together, and w ould

then throw them aw ay. T hen, b ein g brought a

beverage, he drank o f it and passed it to the person

on his right. H e said: And m y father said, taking

hold o f the bit o f h is2 mount: Say a prayer to Allah

for us, and he said: “0 Allah, b less for them what

Y ou have provided them with, and forgive them and

have mercy on them.”

(Related by Muslim)

1. A dish made of dried dates with milk and cooking butter.2 .1.e., that of the Prophet.

292

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143) On the authority o f Anas (m ay Allah be pleased

w ith h im ) that the Prophet (m ay the b lessin gs and

p ea ce o f A llah be upon him ) cam e to Sacd ibn

cU badah (m ay A llah be p leased w ith him ), and he 1

brought bread and oil and h e2 ate (o f it). Then the


upon h im ) said: “ M ay those w h o are fasting break

their fast w ith you, may the god ly eat o f your food ,

and m ay the angels say a prayer for you .”3


1.1. e., Sacd ibn cUbadah.2 .1. e., the Prophet.3 .1. e., a prayer of mercy and blessing.

294

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34. On greeting (people)

144) On the authority o f cAbdullah the son o f cAmr

(m ay A llah be p leased w ith them both) that a man

asked the Prophet (m ay the b lessings and peace o f

A llah be upon him): W hich (action in) Islam is best?

H e said: “That you provide food and g iv e salam

(g reetin g s) (both) to those you know and to those

you d o n ’t know .”



p ea ce o f A llah be upon him ) said: “Y ou w ill not

enter heaven until you (truly) believe, and you w ill

not (truly) believe until you love one another. Shall I

not, therefore, direct you to som ething w hich, i f you

do it, w ill make you love one another? Spread salam

(greetin gs) am ongst yourselves.”

(Related by Muslim)

146) cAm m ar ibn Y asir (m ay Allah be p leased with

h im ) said: If som eon e has brought together three

th in g s he w ill have brought together faith: being

h o n e st w ith o n ese lf , g iv in g salam (g reetin g s) to

ev ery o n e , and spending (on others) (even ) w hen in

straitened circum stances.

(Related by al-Bukhari, Ibn Abi Shaybah and Ibn Hibban)

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147) cImran ibn H usayn said: A man cam e to the


upon h im ) and said: P eace be upon you, and he

replied to him . T hen (the m an) sat dow n and the


upon him ) said: “T en .” 1 Then another man cam e and

said: Peace be upon you and the m ercy o f A llah, and

he replied to him . Then he said dow n and he2 said:

“T w en ty .” Then (yet) another cam e and he said:

P eace be upon you and the m ercy o f A llah and H is

blessings. Then he replied and the man sat dow n and

h e2 said: “Thirty.”

(Related by at-Tirmidhi and al-Bayhaqi)


peace o f A llah be upon him ) said: “The w orthiest o f

p eop le with A llah are those w ho are the first to g ive

salam (greetings) (to others).”


1.1. e., ten good deeds.2 .1. e., the Prophet.

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149) On the authority o f the Prophet (m ay the


said: “It is su ffic ien t for a group o f p eop le , on

passing by, that one o f them g ives salam (greetings),

and it is su ffic ien t for those that are seated that one

o f them returns the salam (greetings).”

(Related by Abu Dawud, Ahmad and al-Bayhaqi)

150) A nas (m ay A llah be p leased w ith him ) said:

The Prophet (m ay the b lessings and peace o f A llah

be upon h im ) p assed by som e b o y s w h o w ere

playing and he greeted them.


151) T he M essenger o f Allah (may the b lessin gs and

peace o f A llah be upon him) said: “I f one o f you has

reached an assem bly o f people sitting, let h im g iv e

salam (greetings). And if he decides to sit dow n let

him do so. Then, when he rises (to leave), let him

g iv e salam (greetin gs), for the first greeting is no

more deserving than the last.”


300

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35. On sneezing and yawning



said: “A llah lo v es sn eez in g and H e hates yaw ning .

T hus w h en one o f you sn eezes and has said al-

ham du lillah (Praise be to A llah), it b eh oves every

M u slim w ho has heard it to say yarham uka Tlah

(M ay A llah have m ercy on you). A s for yaw ning, it

is but from the devil. S o when one o f you yaw ns, let

him resist it as m uch as he can, for w hen he yaw ns

the d ev il laughs at him .”


302

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said: “I f o n e o f you sn eezes, let h im say al-ham du

lillah (Praise be to A llah), and let h is brother, or his

com pan ion , say to him , yarhamuka Tlah (M ay A llah

h ave m ercy on you ). And w hen he has said to him

yarham uka ’llah (M ay A llah have m ercy on you) let

(the other) say yahdikum allahu w a yuslihu balakum

(M ay A llah guide you and put you in a good state o f

m ind). A nd in (another) version (it reads): al-hamdu

l illa h cala k ulli ha l (Praise be to A llah in every

ev en t).”

(Related by al-Bukhari and Abu Dawud)


p ea ce o f A llah be upon him ) said: “I f one o f you

sn eez es and has sa id al-ham du lillah (Praise be to

A llah ), then say to him yarhamuka ’llah (M ay A llah

have m ercy on you). And if he has not said al-hamdu

lillah (P ra ise be to A llah), then do not say to him

yarham uka ’llah (M ay Allah have m ercy on you).

(Related by Muslim)

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36. On marriage

1 5 5 ) cA bdullah ibn M ascud (m ay A llah be p leased

w ith him ) said: T he M essenger o f A llah (m ay the

b lessin g s and peace o f A llah be upon him) taught us

the Serm on o f N ecess ity :1

“Praise be to A llah [w e praise H im ], and o f H im

w e seek help and o f Him w e ask forgiveness, and w e

take refuge in A llah from the ev ils o f ourselves and

from our ev il actions. He w hom A llah guides there is

n o one to m ake g o astray, and he w hom H e leads

astray for h im there is no guide. I bear w itness that

there is no g o d but A llah alone, H e h aving no

associa te , and I bear w itness that M uhammad is H is

servant and H is M essenger. O m ankind, fear your

Lord w ho created you from a single soul and from it

created its m ate and from the tw o o f them has spread

abroad a m ultitude o f m en and wom en. Fear A llah in

w h o m you cla im (your rights) o f one another and

(o b serv e ) your ties o f kinship. V erily A llah is a

w atcher over you .2 O you w ho believe, fear A llah as

1. The Sermon of Necessity is given here as applicable to

marriage ceremonies, maybe as a prelude to other relevant

words.

2. The Chapter of Women 4:1.

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H e should be feared and observe your duty to Him,

and do not d ie other than as M u slim s.1 O you w ho

b eliev e , fear A llah and speak words that are just and

true. H e w ill then m ake right your actions for you

and w ill fo rg iv e you your sins. W h osoever obeys

A lla h and H is M essenger, he verily has gained a

great v ictory .”2

(Related by Abu Dawud, at-Tirmidhi, an-Nasa’i and Ibn Majah)


A llah be upon him ), when he gave good w ish es to

som eon e w h o w as marrying, w ould say: “M ay Allah

b le ss you and prosper you and m ay H e jo in you

together in good ness.”



b less in g s and peace o f A llah be upon h im ), w ho

said: “If one o f you were to say, w hen he lies with

his w ife: In the name o f Allah; O A llah , ward o f f

from us the d ev il, and ward o ff the devil from what

Y ou b less us with, and it is decreed that they have a

ch ild , then the devil w ill never harm him .”


1. The Chapter of the Family of cImran 3:102.2. The Chapter of the Clans 33:70-71.

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37. On giving birth

158) A bu R afic (m ay A llah be p leased w ith him )

said: I saw the M essen g er o f A llah (m ay the

b lessin gs and peace o f A llah be upon him) murmur

the ca ll to prayer in the ear o f al-H asan ibn cA li

w hen Fatim ah had given birth to him.


159) cA ’ishah (m ay A llah be pleased with her) said:

T h e M essen ger o f A llah (m ay the b le ss in g s and

p eace o f A llah b e upon him ), w hen children w ere

brought to him , w ou ld invoke b lessings on them and

w ou ld soften dates and m ove them round in their

m ouths.

(Related by Muslim and Abu Dawud)

1 6 0 ) . On the authority o f cAmr ibn Shucayb, from

h is father, from his grandfather, from the Prophet


that he ordered the newborn baby to be given a name

on his seventh day, and that he should be clean ed ,

and that a sacrifice should be made.


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e j A l £ - ~ i j j f j - i

^ s , -‘ s a j

. <j ^ w J l dJL>- viJUjd i vLLi>vJl \ J* •

oLJtJl j - * j IJLifJt £-->S j-* cj— j t a , A:ia;j ! <-^p (jiSlI £ — ( t )

311

161) The Prophet (m ay the b lessin gs and peace o f

A llah be upon him ) nam ed his son Ibrahim, and

Ibrahim ibn A b i M usa and cA bdullah ibn A bi

T alhah and al-M undhir ibn A bi U sayd (w ere g iven

nam es) shortly after being bom .



peace o f A llah be upon him ) said: “O f your nam es

the m o st lo v e d o f A lla h are cA b d u lla h and

c Abdurrahman.”

(Related by Muslim)

312

4)1 X x - j <J\ ly }

L J xJJ y 'jJUJij i ajfc ^ o?. 0 ) o -^ \ f °

(»L^j ^jUuJl . i / j ^

M 5 l» : $ £ 4 l i j — 0 D u . U T

(J—•

. g U I j. JJ jUiit 0j i S^C V'-jJ' 3l>r <> J !I ( ' )


A llah be upon him ) changed objectionable nam es to

p leasan t on es. T hu s Zaynab (a type o f p leasant

sm ellin g tree) used to be called Barrah (R ighteous).

It w as said: she praises herself (by being so named).

A lso , he d islik ed it being said: H e w ent out from

b ein g at Barrah’ s house, and therefore he renam ed

her Zaynab. H e sa id to a man: “W hat’s your nam e?”

H e said: H azn (R ou gh ). H e said: “N o , y o u ’re Sahl

(A m en a b le).” A nd he changed the nam e o f cA siyah

(D isob ed ien t) and nam ed her Jamilah (B eautiful). H e

said to a man: “W hat’s your nam e?” H e said: Asram

( l e a f l e s s ) . H e sa id : “N o , y o u are Z urcah

(F lourish ing).” A nd he named the land called cAfrah

(D u sty) Khadirah (Green).

(Related by Abu Dawud and at-Tabarani)

314

L ^ l j jg ^ _ i ) l 3 4 X j_ i_ , _ \ "\T

> "o". 0 "C -o lS o C 4Jw~s>- 4Jfc J j5C *Jl

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j I p ^ ^ r “ : 3 ^ ^ ”3 ^ 5 ‘ S ~ i j

i t y : 3 U f i l i a l U : j 4 - 3 J 3 U j u j ;

p ^ 3 ^ 0-1 j ; :3 u

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1 .• \ tf - ' • •*• c *-t V . t i- > - * ^W ? jl t A ^ - j j (w^l J j . J w •

o ) ~ . -. i v >0y j 2 P - . 0j A £ - . U '-A J

aj'a y )

i j jl> »JI : y . jj-LJI j: o3>Jl ( ' )% V

• !r* ; ‘ j ^ J ■ <3j>*b

3 1 5

38, On the crowing of roosters, the braying of donkeys and

the barking of dogs

164) On the authority o f the Prophet (m ay the

b less in g s and peace o f A llah be upon h im ), w ho

said: “I f you hear the braying o f donkeys, then say: I

take refuge in A llah from the d ev il, for they have

seen a devil. And i f you hear the crow ing o f roosters,

ask o f A llah H is favour, for they have seen an

a n gel.”


165) T he M essenger o f A llah (may the b lessings and

p eace o f A llah be upon him ) said: “I f you hear the

barking o f d ogs and the braying o f donkeys at night,

say: I take m y refuge in A llah from them , for they

see what you do not see .”


316

c d j i j j * J i j 4 ^ 1 c l ^ ^ . r a

l & w l i j « : D U m

L U tOUiSjl ^ 4llj IJ}‘yci I 3LjJ

t 4 sj jJl ^Lw? i UllaLJu o l j* ?,

. «lSUi Ol'j l«3li 4*Juii ^'4)1 I J j<0—

l i j i : ^ 4 ) | 3 > - > O u _ U O

1 4 6 * “ ‘ J 4 J L . J r* * * 11 O & J C 1

. • JSy ^ 0 i j i 4i j b jtI

3 1 7

39. When in a gathering


peace o f A llah be upon him) said: “N o one has sat in

a gathering w here there has been m uch clam orous

and id le talk, and before rising from that gathering o f

his, says: I g lorify Y ou, O A llah, and I praise Y ou,

and I bear w itness that there is no god but You; I ask

forg iven ess o f Y ou and I seek repentance o f Y ou—

w ith ou t A llah pardoning him (su ch errors as he

com m itted) in that gathering o f his.”

(Related by at-Tirmidhi, Ibn Hibban and al-Hakim)


peace o f A llah be upon him ) said: “N o peop le rise

from a gathering in w hich they have not m entioned

A llah A lm ig h ty , w ith ou t h av ing risen as from

som eth ing lik e the carcass o f a donkey. It w as for

them a distressing gathering.”

(Related by Abu Dawud and al-Hakim)

318

j i » -M&cJ j—J O l i - ' V I

'f J i 5 i t j u 3 u i 0 > * u i « j j s s j ,

4 ^ i i l : 3 i ' i ^

L - j J J b ’j j j c d C c J l S / l ' J j V o t l + i l

4 _ _ i « S l j l . « j < ii ^ v j 4 > l u |

. « v lu soL«?-

(y 'ey, l** -M & Zj- j 3u- u v

«!» d p 1** ,“ l V , j ~ U ~ 0 ^

Jm S3 6 l S j c j U > - i L f . J L £ V I

i j b j<!

(r) " .u r

3 1 9

168) On the authority o f the son o f cUm ar (m ay

A llah be p leased w ith them both) w ho said: Seldom

w ou ld the M essen ger o f A llah (m ay the b lessin gs

and p ea ce o f A llah be upon him ) rise from a

gathering until he had said these invocations for his

C om panions: “O A llah , decree for us such fear o f

Y ou by w h ich Y ou w ill prevent us from sinn ing

against Y ou and such obed ience to Y ou by w hich

Y ou w ill m ake us attain Your Paradise, and such

certainty (about Y ou) by w hich You w ill ease for us

the m isfortunes o f the world. O Allah, let us have the

benefit o f our hearing, our sight and our strength for

so lon g as Y ou g iv e us life , and make it the heir to

u s ,1 and let us have our retaliation against those w ho

have oppressed us, and g iv e us victory over those

w ho have show n us enm ity. Let not any m isfortune

(that com es to us) be in our relig ion and let not this

w orld be our ch ie f concern or the utm ost attainment

o f our learning, and let not those w ho do not have

pity on us be g iven mastery over us.”

(Related by at-Tirmidhi, Ibn as-Sunni and al-Hakim)

1.1.e., allow us to enjoy our senses intact to the end of our time.

320

U«£'«fcl ^JT j H A

cJ 3 0 1 5 U i 3 : 3 u

j ^ L l » : ^ U w * S f o I^p o JI * 3 1 5 # <lr> -

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t 4j bjJuj La (jJLc-li* yaj C <2jLv»Lve

c d iil C jU m blip <0 U ^ 3

u u ^ j j U j U , 1 j t i i P i i i l u i . ^ I i i

t j f c j i i l j ^ " i L i . j t j J t - J i l i j

^ _ , 4 u b u j i j * u > i l t j 4 u i t j u >

'j£ \ L jlll Ji>»j ‘ l~>a J *» "

v ^ i d * , i b J V j 4 u J U ' b . M j i L i i

> . I I I U - ’JpSU ij ^ J i j ^JU^H Tm

JjLfJ 0 ^ 5**^ *■ #1 c£ * *—■‘O O). Cj>-L» <*JL>0 Vjl *JLS IjJLaJ

321

40. On anger

A llah A lm igh ty has said: “And if a w hisper from the

d ev il reach you, then seek refuge in A llah. H e is the

H ealer, the K now er.” 1

169) Sulaym an ibn Surad said: I w as sitting w ith the

M essen g er o f A llah (m ay the b lessin gs and peace o f

A llah be upon h im ) w hen tw o m en began insulting

each other. O ne o f them w as red in the face and his

ju g u la r v e in s had sw e lled up. T h e M essen ger o f

A llah (m ay the b lessin gs and peace o f A llah be upon

him ) said: “I k now o f som e words w hich , i f he w ere

to say them , the state he finds h im se lf in w ou ld g o

from him . W ere he to say: I take m y refuge in A llah

from the accursed devil, the state he finds h im se lf in

w ou ld g o from h im .”


1. The Chapter of Fussilat 41:36.

^ i l l j S aJJ <u)L» J L *i^ li j t JxJLil

. [ r n : i \ o J u J ]

C * l5 1 ^ 3 ^ dr! J ^ j - ^ * ^

4k\ <Jj -~*j ^ LJU-> > > ' A • r v w > > * " i • 1 *.- 1 > >

i y u y l a s j a i S i : f | > 1 O u l

<bU S_^p 1 : 3 l i j J i !> « j iJ

. «1>*J U AlP C jo t r*-^5Ul o U a lljl*•* • 1 <• • V x •• ✓

. i l l JLaIÛ oL~>Jl jJUoJ alJjj-a3 jl ijlkuJjl viLLe?! I3j ( \ )

41. On seeing people afflicted with misfortune


b le s s in g s and p eace o f A llah be upon h im ), w ho

said: “H e w h o h as seen so m eo n e a fflic ted w ith

m isfortun e and w ho says: Thanks be to A llah w ho

has protected m e against that w ith w hich you are

a fflic ted and w h o has favoured m e over m any o f

th o se H e has created, w ill not be afflicted by that

m isfortune.


324

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i b c s - w<•* ✓

I t * J \ j & ^ J J I : 0 U i

o-^* -rr5" cr p(i-4^ ii3 l:H. <u*>ui d J J i aI ^ sj jJ -

^Ju jyt

. kliJi jl o*9 J***’ oLJNl 4,;;«*a* ; ( )

• *jc* f J>* ^ 1 f !>JL* j^ L d i (X)

42. On entering the market


p ea ce o f A llah be upon him ) said: “H e w ho enters

th e m arket and says: There is no god but A llah

a lo n e , H e h av in g no a sso c ia te , to H im is the

d o m in io n and to H im the praise, H e brings life and

H e brings death, for H e is a live and does not die; in

H is hand is good ness, and H e is O m nipotent, A llah

w ill w rite for him a thousand thousand good deeds

and w ill erase from h im a thousand thousand bad

d eed s, and H e w ill raise him up a thousand thousand

d eg rees .”

(Related by at-Tirmidhi, al-Hakim and Ibn as-Sunni)

326

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J ^ S \V j 3 l i -

d L ^ i ^ ^ aJ | N : 3 u i 5 > i i i

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j ^ J 4 ^ t r "

ikJLs*- t lijl vlijl aJ *)!

*1aJI aJ £ 3 j j t d lC - C i j l d i l l AlP U xJ«j

. « o - ^ C i i i

s ^ ' (j<'j ( * ^ ' j

3 2 7

43. If an animal one is riding stumbles

172) On the authority o f the man w ho said: I w as

rid ing b eh in d 1 the Prophet (m ay the b lessin gs and

p ea ce o f A llah be upon h im ) w h en his m ount

stum bled . I said: M ay the d evil stum ble! H e said:

“D o not say: M ay the d evil stum ble! for i f you say

that he b eco m es as grand as a h ou se , say in g (to

him self): It w as because o f m y power. Rather say: In

the nam e o f A llah , for i f you say this he is so

dem eaned that he becom es like a f ly .”

(Related by Abu Dawud, an-Nasa’i, Ibn as-Sunni and Ahmad)

1.1.e., on the same mount.

328

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i - i :0 u J4 6 j - * - 'VT

«*

0 U4 I 31 ^ : 3 £ ^ » w( t ) 5 i k A i i

3 ^ b j & J * - j * i u 3 i u i c i i

^ :JS 3^3 ‘ j £ ^ ✓ * Z'

> C a : « * u i o i i l i j J j f iu i -uii

. «._A!jJI j i .

(V-Jt j j ij ^1—J ij j j b j>\

:ilo3t c—«; (t)• cr-**J jUa;.tJl ( Y)

3 2 9

44. On him who has been given a present and for whom an invocation has been said

173) On the authority o f cA ’ishah (m ay A llah be

pleased w ith her), w h o said: A sheep w as g iven as a

present to the M essenger o f A llah (m ay the b lessings

and p eace o f A llah be upon him ). H e said: “D iv id e it

up (and distribute it).” On the m aidservant returning,

cA ’ishah said: W hat did they say? T he m aidservant

said: T h ey said: M ay A llah b less you , at w h ich

cA ’ishah said: A nd m ay Allah b less them. W e reply

to them w ith the sam e words they have spoken, and

our reward rem ains for us.


330

to ( $ ■& - * *

o{ 0 ^

:c ju i^su j i . iv r

K lfc ^ J l# : 3l» i ! U jgg <iil J ^ j J io .u 1

U fiUJl cJJ-j lij ilslp iJlSU

t l S L i ' A l i l j L : I jJ l j : ^ U ) I 0 , * ; ? l j J U

p - f c ^ 4 ^ 6 : 0 * : < J y C s

, d j i i i u j L

3 3 1

45. On someone from whom something harmful is removed

174) On the authority o f cU m ar (m ay A llah be

p lea sed w ith h im ) that he rem oved so m eth in g

(harm ful) from a m an’s beard or from his head. The

man said: M ay A llah avert ev il from you, to w hich

cU m ar (m ay A llah be pleased with him) said: A llah

has averted ev il from us ever sin ce w e em braced

Islam . But i f som ething (harmful) is taken from you,

then say: M ay your hands receive goodness.


332

J b - I Aj I A lP <Ul j S * ’ V ***: J ^ ^ J I 3 l i t b l i a- I j j l J ^ r j A l i J ^

*

*>1 O u i t ; ^ i J i«» ^

js3 , <LlUp1 i i ij i l l

.1 > D l i o i i t : $ 3 & i i |i

3 3 3

46. On seeing the first fruits

175) A bu Hurayrah (m ay Allah be pleased with him)

said: W hen the p eop le saw the first o f the fruit, they

w ou ld bring it to the M essenger o f A llah (m ay the

b lessin gs and peace o f A llah be upon him ). Then the

M essenger o f A llah (m ay the b lessin gs and peace o f

A llah be upon h im ) w ould say: “O A llah , b less us in

our produce and b less us in our city , and b less us in

our $ a c, 1 and b less us in our M udd,”1 then he w ould

g iv e it to the youngest person present.

(Related by Muslim)

1. Measurements for grain. The Prophet is saying an invocation for a good harvest.

334

j & \ j -

y\ JU _ vo•* X

J\ ti pJi 35I o l IH 3^:3 u ^ < il O ji'j iii1 lili jg -ii

, > Ii3 i l j U j , u p J u i i j U u i ) i »• /- ✓ *• ✓ »

<_$* UJ i i j l j j 4 L p L ^ ^ ^ 4

• %1 < _ U J ‘J 4 0 > U l i4 f - » 4

1 ^ A

.« j l j J j J l

• t i j j J i j i j ■»«-11 j 4 o V L ^* J u J t j Û a )i O )

3 3 5

47. On something that pleases one and against which one fears the evil eye

A llah the A lm igh ty has said: “If on ly , w hen you

entered the garden, you had said: That w hich A llah

w ills (w ill com e to pass). There is no strength save

in A llah .” 1

176) T h e Prophet (m ay the b lessin gs and p eace o f

A llah be upon him ) said: “The ev il ey e is real, and i f

there w ere to be som eth ing that overrides fate, the

ev il ey e w ould do so .”

(Related by Muslim and Ahmad)



said: “I f o n e o f you has seen som eth in g about

h im se lf or his p ossession s w hich is p leasing to him ,

let h im ask A llah to b less it, for the ev il eye is real.”

(Related by Ibn as-Sunni, Ahmad and al-Hakim)

1. The Chapter of the Cave 18:39.

336

j i i J l P o U u j ^

i & r c i i S i j T & : J U i ' i l 3 u

t 0 > ^ S i l _ j % % J ' i ' i l i l - J , L J i _ i l

. [ r ^ : \ A <_i^50l]

& c p l » : 3 S ^ I 3 1 5 3 _ > v i••

. « ^ J l o L i ) j j l i l j j L - S i r j Jjc .

J \j lil : 3LJ m o - i - 'VV

(T ,i i ^ d i ; * j u j1 t « J 3 ^ v - J 4 u

■ * b * - ' c j ^ ‘ * y ^^ u - i j x^ -ij ,^ -ji ^

. jb -J l ^ i S i OjJi ^ 1 ^J>l

. c j il ‘ Jjib jL ( )

3 37

178) A bu S acid (m ay A llah be p leased w ith h im )

said: The M essenger o f A llah (m ay the b lessings and

peace o f A llah be upon him ) used to seek refuge in

A llah from the djinn and from the ev il ey e o f man

until the tw o M u 'aw w id hah s1 w ere revealed. O nce

they w ere revealed he used them to the exclusion o f

anything e lse .

(Related by at-Tirmidhi, an-Nasa’i and Ibn Majah)

1. Chapters 113 and 114 of the Qur’an.

338

! 4)1 J *-*-* ^jI O li j _ V A

t 6 l> j i 3^ ^ 4 ) 1 J ^ - J o!5»

t - i j ; t f i i c o J j ; ^ 4 o U v i

. « u i i j - ux f (S ^

AÛ

3 3 9

48. On good and bad omens

179) O n the authority o f cA ’ishah (m ay A llah be

pleased with her), w ho said: The M essenger o f A llah


used to be p leased by good om ens. (Related by Ibn

Hibban and Ahmad.) And in another Hadith the Prophet


w as asked: And w hat is a good om en? H e said: “A

g o o d 1 word that a man hears.”


180) H e (m ay the b lessin gs and peace o f A llah be

upon him ) said: “I saw in m y dream as though I were

in the h ou se o f cUqbah ibn R afic and w e w ere

b rou ght so m e o f Ibn T a b ’s fresh dates. I thus

interpreted it as a lofty position for us in this world

and a good ou tcom e for us in the Hereafter, and that

our religion had prospered.”2

(Related by Muslim)

1 .1.e., auspicious.

2. The interpretation lies in the meaning of the root letters of

the words Rafic and Tab.

340

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: c J l i <Sb! L S J » j aJLs Ip ^

j • x (

* J L U I ' < 4 y i m JM J j — J o l —S j »

: J l i ? 3 U ) l L _ , : j g J i i y.\. j \ LgJU-^: i l i A i i i a s j n

V' j j jL^- jji

JL oj jlp

^ L i ^ i J ' y : | | 3 l i 3 _ U .

C K 4 £?*-> 0 ? l /

c LJ~l5I ^ bJ c - J j t i c ^ 1** ✓

j j l _ £ j 51 j U J i _ j l _ * J l J

. ^>Jlj ^ y ^ 0 )

. <>x3L ll U3 4-ij (^)

3 4 1

181) A s for bad om en s, M ucaw iyah ibn ’1-Hakam

(m ay A llah be p leased w ith him ) said: I said: O

M essen ger o f A llah , there are som e o f us w ho draw

e v il om en s (from certain things). H e said: “That is

som eth in g you find in your hearts, so let it not turn

you a w a y .” 1

(Related by Muslim)

C om pleted

by the Grace o f A llah

1 .1.e., from what you propose doing.

342

3 u i 0 ) 5 ^ y i

i L 4 * 1 3 j 3 . ' j L, c i i ( J y j l

^ 5 4j j JL>«j klita® ! <_JL5 . ^ jj'S a Z i' (JL>-

(* ) . >

r

4)1 J U x uX X *

(* ~~4

3 4 3

' ^

INDEX OF CHAPTERS -

CHAPTER No. TITLE

J - iH f i j 1 j *»« 11

PAGE

1. The merit o f remembrancejS i}\

*

72/73

2. The merit o f tahmid, tahlll, and tasbih 78/79

3 . R em em brance o f A llah at the tw o ends o f the day

jM 1 <*>' J *

92/93

4 . W hat is to be said on go in g to sleepjlp J l i L

110/111

5 . W hat is to be sa id by the person aw akening from sleep at night

126/127

6 . W h at on e sh o u ld d o on s e e in g som ething in a dream

W3j iA> o * c r ^ ^

132/133

7 . T he merit o f acts o f devotion at nightJJJL i j U !

136/137

8 . On entering one’s hom eJ jdl J ^

144/145

3 4 4

CHAPTER No. TITLE

j « ii i j

9 . On entering and leaving the m osquej i - \ j Jj»«—LI J y o y

10. T he call to prayers and he w ho hears it

11. A t the com m encem ent o f prayers•^CaJl y

12. On the in vocation to be sa id w h en bow ing and rising therefrom, and when prostrating o n ese lf, and w hen sitting betw een the two prostrations

1 i ^ L i J l j «. { j S 31 y

i ^ . . i i i JI i M

13. On invocations during the prayers and after the recitation o f Tashahhud (Statement o f faith)

»A 1 ^ l 0 1 \

14. A l-Istikharah - the prayer for seek in g guidance and making the best choice

.Nl lym

15. W hat is to be said at the tim e o f distress, anxiety and sadness

0 ^ ~ \ j p Jl_y ^ J J s JLaj l*

PAGE

; . i .

148 /149

152/153

162/163

174/175

192/193

2 1 6 /2 1 7

220/221

345

CHAPTER No. TITLE

16. W hat is to be said w hen m eetin g the enem y and som eone o f power

pllal —11 »li! JLL L»

17. On the devil intruding upon manuLl^wJl ^

18. O n su b m ittin g to d iv in e d ecree but w ithout holding back or being rem iss

ij*Vj y * * X * J * ^

19. A bout favours bestow ed on man

2 0 . A b ou t that w h ich b efa lls a b e liev er , both great and sm all

x * - * o* Cr*^1 * i W

21.

22 .

On debt

O n ruqyah (an invocation for protection against ev il)

u C V

2 3 . On entering graveyardsjÛll J ^

PAGE

228/229

232/233

236/237

240/241

242/243

248/249

250/251

254/255

3 4 6

C H A P T E R N o . TITLE PAGE

JîJI f i j

2 4 . On praying for rain»Li»—:..»Nl ^

2 5 6 /2 5 7

2 5 . A bout w inds

c £ > V

2 6 2 /2 6 3

2 6 . W hat is to be sa id w h en th ere is thunder

• « > jlp_yl J-p JLL U

2 6 4 /2 6 5

27 . What is to be said when there is rainfallJ_j jlp <JliL i>

2 6 6 /2 6 7

28 . On seeing the crescent m oonJ^ *J i * j } j

2 7 2 /2 7 3

29 . On journeying 2 7 4 /2 7 5

3 0 . On mounting a riding animalj S j ^

2 7 8 /2 7 9

31 . On alighting at a place 284 /285

3 2 . On food and drink 286 /287

347

CHAPTER No. TITLE

J •<*** J 1 >■,! 1

PAGE

33. About guests and the like 292/293

34. On greeting (people)f* J l ^

296/297

35. On sneezing and yawning 302/303

36. On marriage 306/307

37. On giving birth 310/311

38. On the crow ing o f roosters, the braying o f donkeys and^the barking o f dogs

316/317

39. W hen in a gathering 318/319

40. On anger 322/323

41. O n s e e in g p e o p le a f f l ic te d w ith misfortune

•-5UI J*t J

324/325

3 4 8

CHAPTER No. TITLE

J ^ aJI fJ ij

PAGE

42. On entering the market 326/327

43. If an animal one is riding stumblesc I j til loJl J

328/329

44. On him w ho has been g iven a present and for whom an invocation has been said

330/331

45. On som eon e from w hom som eth in g harmful has been removed

332/333

46. On seeing the first fruits^Jjl i j j S ^ ^

334/335

47. On som eth in g that p lea ses one and against which one fears the evil eye

aJlp

336/337

48. On good and bad om ens

• JtiJi ^

340/341

3 49

The well-known work al-Kalim at-Tayyib by Ibn Taymiyyah has been widely recognised as one of the best medium-sized books giving direct access to invocations (duca") and supplications (dhikr) to be used in worship on particular occasions.Sheikh al-Islam Ahmad cAbd al-Halim ibn Taymiyyah was on of the outstanding scholars of the seventh century A.H. He was well known for his numerous writings and for his uncompromising adherence to the sunnah of the Prophet and for combatting objectionable innovations. He died in Damascus in A.H. 728.The book is here presented in a shortened version, thus making it a useful manual of prayer. The translation has been made by two scholars whose previous books have gained general approval for their accuracy and readability. The translation is provided with notes and appropriate explanations.The book includes an introduction dealing with duca* and dhikr in a Muslim’s prayers and circumstances of daily life; it also gives the sources of such duca’ and dhikr that are authentic and reviews similar collections that have been made. In addition it deals with the question of the permissiblility or otherwise of employing translations of duca* and dhikr.A companion to the translators’ previous publications in the field of Hadith, the present book has been printed in similar format, with the original Arabic text given alongside the English translation for ease of reference.

E zzed d in Ibrahim

Born 1928 in C airo, he stu d ied A rab ic

literature at C airo U n iv ersity , later

taking h is doctorate at London. H e

held teach in g and ed u cation a l p o sts in

L ibya. Syria and Qatar b efore

b eco m in g , in 1967 , P ro fesso r o f

A rabic L iterature at R iyad h U n iv ersity

in Saud i Arabia. H e is co -au th or o f

so m e tw en ty text b ook s. H e is a c tiv e ly

en g a g ed in the w ork o f the Islam ic

C o n feren ce in Jeddah, the W orld o f

Islam Trust in L ondon and similar organ isa tion s. H e is the Cultural

A d v iser to the President o f the U nited

Arab E m irates and liv es in A bu D habi.

D e n y s J o h n s o n - D a v ie s (A b d u l

W a d o u d )

B orn in C anada, he stu d ied A rab ic at

L on d on and C am b rid ge and later

taught at C airo U n iv ersity . H e has

p u b lish ed a text book on A rab ic

translation and ten v o lu m es o f short

stories, n o v e ls and p lays translated

from m odern A rabic literature and is

the Editorial A d v iser to the 41 Arab

A uthors" ser ies p u b lish ed by

H ein em an n . H e p rev io u sly fou n d ed

and ed ited a quarterly literary

m a g a z in e in A rabic. H e liv es in C airo.

The Goodly Word - مختصر الكلم الطيب

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