THE

GOODLY WORD
BY SHAYKH AL-ISLAMIBN TAYMIYYAH
Abridged & Translated By:
EZZEDDIN IBRAHIM

DENYS JOHNSON-DAVIES

DAR EL SHOROUK

C ontents
Page
Preface by Dr. Sheikh Yusuf al QaradawT
in Arabic with English Translation.............................. a-r
Introduction in English.................................................
6
Introduction in Arabic................................................... 34
Shaykh al-Islam Ibn Taymiyyahs Introduction in Arabic
with English Translation............................................... 66
The Arabic Text of al-Kalim at-Tayyib with English
translation facing........................................................... 72
Index................................................................................. 344

Preface
By Dr. Sheikh Y u su f al-Q aradaw I,
Head o f the C entre for the illustrious Sunnah and the
STrah o f the Prophet at the U niversity o f Q atar and a
m em ber of Fiqh academ ies in the Islam ic w orld and
Europe

Praise be to God and peace be upon His Chosen Messenger

and his family and Companions, the Leaders o f 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 o f 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
a

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 o f all and through him made the acquaintance
o f Abdul Wadoud Denys Johnson Davies.
Abdul Wadoud Denys Johnson-Davies was well known as a
man o f letters, especially in the fields o f 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 Islams 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 o f God to you all (The Heights - 157)
And if Islam is universal and the Book of Islam and the
words o f 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 Quran 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 o f 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 o f 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
Quran, o f which translations did exist in forms which were
at least acceptable
But the sunnah is a veritable ocean. Where should they
start?
O f old it was said that making a choice was part of a mans
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
c

entitled al-Hamasah.
They thus chose for their first book the famous short
anthology o f al-Imam al-NawawT entitled al-NawawTs
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-NawawTs 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 o f
the Almighty though spoken by His Prophet (may the
blessings and peace of God be upon him). They have the
characteristics o f Prophetic Hadith rather than those of the
Holy Q uran and contain concepts of divine significance,
leading man to a love of God and His glorification, and to
an expectation o f 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
d

brief commentary has been added.

This book has been chosen because of the obvious need for
a book o f prayers and supplications which the ordinary
Muslim who depends on English would require for the
demands o f 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 o f 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 o f 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 Allans commentary on
al-NawawTs book al-Adhkar. The choice o f Ibn
Taymiyyahs T h e Goodly Word was made because of its
reasonable length and the compilers 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
e

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
m athur 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 o f 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 o f 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 o f 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 o f Shuab al-Iman along the lines o f
al-QazwTnls abridgement of the large book al-Jami' liShu'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 G od and the
lowest of which is The removal of something harmful from
the road - and bashfulness is a branch o f 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
ones conduct towards God, towards oneself and ones
family, towards society, the Ummah, or the whole o f
mankind, or towards the whole of the universe around one

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 Quran
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 Quran. The term selections
gives the impression that what has not been chosen is in
some way inadequate, whereas the Holy Quran 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 o f 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 Gods forgiveness.

Y usuf al-Qaradawi

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In the N a m e o f A lla h
th e M e r c ifu l th e C o m p a ssio n 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
mathur (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
ruht ,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.
6

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
mathur;mentioning the most
known books composed on this subject; explaining our
contribution to the compilation of this book, a shortened
version of The Goodly
;droWand dealing with the
founded attitude that
ducaand dhikr should be re
to those that are
matruh, while giving the ruling on using
duca and dhikr that are not mathur, and the legal
reservations in employing translations of their meanings
into other languages.
The status of d u ca and dhikr in Islamic religious
observances

A duca is a calling upon Allah the Almighty in seeking

His 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 Almightys
words in the Holy Quran, 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. Quran 40.60.
3. Quran 2.186.

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 rememberAllah 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. Quran 17.67.
3. Qur'an 33.41-42.
4. Quran 33.35.
5. Quran 29.45.
8

the living to the dead.1

Duca 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
ducaand dhikr that such observa
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
ones 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. Quran 3.191. Thus Glory be to Thee" is dhikr while Preserve us
from the doom of Fire is duca.

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 Muslims 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 o f du

ca a nd dhikr

The first source for duca and dhikr that are mathur is the
Holy Quran. It possesses a copious number of them,

1. Hadith no. 132 in this book.

10

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-Nuns
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. Quran 114.
3. Qur'an 20.114.
4. Quran 23.118.
5. Qur'an 40.7.
6. Quran 21.87.
7. Quran 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.

11

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
ducafor guidance.2
The duca and d h ik r in the Holy Quran 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 Quran 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. Quran 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.
1 2

giving other Hadith that are

distributed under
various chapters in accordance with their subject matter.
Thus in the
Sahih
o f al-Bukhariis a book of du
dhikr under the title The Book o f Prayers. But it also
contains
ducaand 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)1consists of sixty-nine chapters and comprises
106 Hadith. In the Sahih of Muslim we find a book under
the title The Book o f
Ducaand Dhikr, Repenta
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
which
comprises 132 chapters and includes 234 Hadith. In the
Sunan of Ibn Majah there is the Book o f
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
which
comprises twelve chapters containing sixty-seven Hadith.
In the Musnad of Imam Ahmad, duca and dhikr are
scattered throughout the musnads in accordance with the
,

, 4

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 Fuad cAbd alBaqi, 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.

13

particular classification of that book. However, in the

edition of the late Sheikh Ahmad cAbd ar-Rahman al Banna, which was entitled
tartib
musnad al-Imim Ahmad ibn
1 the
book 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-NasaI who died in A.H. 303 and
who is also the author of the Sunan
and
Devotions 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-NasaI.
As for the book of an-Nasai, its author either
composed it in order to include it in his large work, the
Sunan an-Nasai, 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 anNasaI gathered together more Hadith of
and
1.

AI-Fathar-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.

14

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-Nasai; while containing material from an-Nasai, it
also provides other material. Additionally, the book
includes chapters which are not to be found in an-Nasai.
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 du ca and dhikr

Owing to the fact that the sources of those

and
that are
mathurare known and authenticated, and the
places therein devoted to
ducaand dhikr clearl
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-Nasai, Devotions for Day and N ight,
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.

15

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
TheGoodly
, which we pre
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-Nasai 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 compilers 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 mans
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-Nasai: 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)
1 6

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-Nawawls book
al-AdhThe author
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
, suggesting
that 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,p p . 1-4.

17

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
biy2at- by 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 alMaydani 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 almuntakhaba 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 editors introduction, p. 13.
3. Quran 35.10.

18

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
mathurfor the purpose of devotio
worship. Most of the books which appeared after that
followed his example, and in particular contemporary
collections.
4.
al-Wabil as-sayyib1
minby alHafiz 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,
assayyib min al-kalim at-tayyib, edited by Sheikh Ibrahim al-cAjuz,
Dar al-Kutub al-cIlmiyyah, Beirut.

19

5. cUddat
al-hisn
al-hasin
myid al-mursalin
by Ibn al-Jazari. This book comes at the end of the list of
ancient and mediaeval books. The author is the leading
Quran 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-adciyyah
wa
1-adhkar.This is a recent work by the Indian scholar
as-Sayyid Muhammad Siddiq Hasan Khan, who died in
A.H. 1307. The author was well informed about the books
in this fieldand in particular
by Imam anNawawiso 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, also
for religious observances. The work is in print.2
Our work in abbreviating al-Kalim
translating its meanings

and

It is evident from the above that the book al-Kalim attayyib 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 alQalam, Beirut 1984.
2. As-Sayyid Muhammad Siddiq Hasan Khan, Nuzul al-abrar bi 7cilm al-mathur min aJ-adciyya wa 7I-adhkar, Dar al-Macrifa, Beirut.
2

that are
mathurand 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. Additionallyand for the
same reasonsit is suitable for having its meanings
translated into other languages.
In order to realise this twin purposeof being
accessible to readers of Arabic and being within easy
reach of readers of Englishwe have followed a wellestablished 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 m athur
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
21

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 ab
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 180which 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 Hadith
and Forty Hadith Qudsi, these being:
1. That two personsone of whom is an Arab and the
other an English Muslimshould 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.

22

we have placed it between square brackets and have

shown in a marginal note why this was necessary.
3. We have retained the Lords name in its Arabic form
without 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
dm
ah-l ,
,
and
in
Arabic, 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 Quran
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 u ca and Dhikr that are not m a'thur

Our examination of books of d u ca and dhikr, old,

mediaeval, and contemporary, reveals that the trend of
reliable scholars in authentication is unanimously towards
the
m athur,for the
ma thuras we have previously
mentioned begins with what is mentioned in the Holy
Quran, 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. Quran 4.87.
2. Quran 4.122.

23

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
ducaand
, in addition to be
things that Allah had taught him, are distinguished by
comprehensiveness, eloquence, and succintness. Thus to
employ some
ducaor dhikr that is is to
implement 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 mans heart
and occupy his mindmatters of the soul, of religion, and
of the worldthat 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
matr,uhallowable?
Scholars have provided answers to this, in particular
when commenting on two authentic Prophetic Hadith
concerning the duca to be used after uttering the
tashahhud3in ones 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. Quran 59.7.
2. It was related by Muslim.
3. The final part of the set prayer.

24

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
ducaas he pleases from the matter
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 Quran 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 mathur or otherwise.3
If this is permissible in the prayer itself, then it is even
more permissible outside it. Such permissibility, however,
1.

TheSahih o f Muslim with the commentary o f an-Nawawi, ashShacb edition, Cairo, volume 2, p. 41. An-Nawawis 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 D
al- ar Ihya at-Turath
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 that
which is not mathur, 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 mathur 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 languages

Inasmuch as the majority of Imams and scholars accord

preference to duca and dhikr that are m athur 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 mathur have been taken from
the Holy Quran and the Noble Hadith, both of which are
in a clear Arabic tongue.
1.

2 6

Majmucfatawa Sheikh al-Islam Ibn Taymiyyah, first edition,

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

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 Allahs 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 ones prayers, the
opening
ribkat and successive takbirs, the reading of the

1. Quran 34.28.
2. Quran 30.22.

27

Fatihah and such Quranic verses as are recited, the

( subhanAllah 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
Islams 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
lilahla
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 ones 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 nonArabic recitations. In the course of fourteen centuries,
Muslims throughout the world, despite the multiplicity of

1. The
Sunano f Abu
Dawud,volume 5, pp. 75-76 (the chapte
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
ducaand
bo
and others, in their Arabic wording, in particular those
which are from the Quran or Prophetic Hadith. If unable
to do so, he should at least endeavour to pronounce
subhan Allah,
al-hamdu
lillah,la
ilia Alla
akbar, 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 Almightys 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-Quran alkarim wa tarikhuha, Majallat majmac al-iughat al-carabiyyah
(Damascus), Dar al-Fikr Press A.H. 1399/1979, volume 54, part 3,
p. 4.
2. Quran 2.285.

29

Quran is not the Quran 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 Quran 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 Quran 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 mens hearts. The Almighty has said, And Allah
is Hearer, Knower.2 He is in fact All-hearing and All
knowing even of that which we human beings do not
comprehendthe 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 Quran 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'
tanaqudal-caql wa
n-naql,to be found in Fataw
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
fqt,edited by Muhammad
uw
al-M
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 alQuran al-karim wa tarikhuha previously mentioned.
2. Quran 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
ducaand dhikr to be used outside prayers in the form of
translations of the meanings of
both
and
non-mathur 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 peoples 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 su e of His
favourable answer.
What is demanded of the Muslim is to leware of
uttering non-Arabic ambiguous phrases th at are
incompatible with the glorification of the Lord vithout his

1. Quran 17.44.
2. Quran 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 alKhattab (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
ducaand 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
and
dhikr 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 Mustafa
Denys Johnson-Davies (Abdul W adoud)

Abu Dhabi on 15 Jumada al-Akhirah A.H. 1419

6 October 1998

33

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44

Shaykh al-Islam Ibn Taymiyyahs

Introduction
O A lla h , b le s s the m o st n o b le o f Y ou r crea tio n ,
M u h am m ad , and to A llah be praise, and that is all
that n eed b e sa id , and p ea ce b e upon H is servan ts
w h o m H e has ch o sen . I bear w itn ess that there is no
g o d but A lla h a lo n e, H e h avin g no a sso cia te, and I
bear w itn ess that M uham m ad is H is servant and H is
m essen ger.
A lla h A lm ig h ty said: O y o u w h o b e lie v e , guard
you r duty to A lla h , and speak w ords truthful and H e
w ill put to rights your w orks for you and w ill fo rg iv e
y o u you r sin s. 1
A n d the A lm ig h ty said: U n to H im g o o d ly w ords
ascen d , and the p io u s d eed d o es H e exalt.2 A n d the
A lm ig h ty said: T herefore rem em ber M e, and I shall
rem em b er y o u , and g iv e thanks to M e .3 A n d the
A lm ig h ty

sa id :

R e m e m b e r A lla h

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

w ith

m u ch

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rem em b ra n ce. 1 A nd the A lm ig h ty said: A nd m en

and w o m en w h o rem em ber A llah m u ch .2
A n d the A lm ig h ty said: T h o se w h o rem em b er
A lla h , sta n d in g , sittin g , and r e c lin in g .3 A nd the
A lm ig h ty said: W h en you c o m e up against a group
( o f fig h tin g m e n ), h old firm and rem em ber A lla h
m u ch .4
A n d the A lm ig h ty said: A n d w h en you h a v e
c o m p le te d you r d ev o tio n s, then rem em ber A lla h as
y o u rem em b er you r fathers or w ith a m ore in ten se
r e m e m b r a n c e . 5 A nd the A lm ig h ty said: L et not
y o u r w ea lth nor your ch ild ren distract you from
rem em b ra n ce o f A lla h .6 A nd the A lm ig h ty said:
M e n w h o m n eith er co m m erce nor sa le b e g 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 p a y in g za k a t1 to the poor.2
A n d the A lm ig h ty said: R em em b er you r Lord
w ith in y o u r s e lf h u m b ly and w ith a w e, w ith o u t
raisin g your v o ic e , at m o m and ev en in g . A nd be not
you o f the n e g le c tfu l.3

1. Often rendered as alms tax or poor due, it is a tax levied

on a mans 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 h e M e s se n g e r o f A lla h (m ay the b le ssin g s and
p e a c e o f A lla h b e upon h im ) said:
S h a ll I n ot in fo rm you o f the b est o f your d eed s,
and th e m o st pure in the e y e s o f you r K ing, and the
lo ftie s t o f th em in you r grades ( o f m erit), (d e e d s)
that are better fo r y o u than the sp en d in g o f g o ld and
silv e r , and b etter for you than m eetin g your en em y
an d str ik in g th eir n e c k s and th ey strik in g you r
n e c k s ? T h e y said : Y e s in d eed , O M e sse n g e r o f
A lla h . H e said: T h e rem em brance o f A lla h .

(Related by at-Tirmidhi and Ibn Majah)

2 ) T h e P ro p h et (m a y the b le s s in g s and p e a c e o f
A lla h be u pon h im ) said:
T h e

m u fa r r id u n 1 (d e v o te e s ) h a v e su r p a sse d

(o th e r s). T h e y said: A nd w h o are the m ufarridun, O

M e sse n g e r o f A lla h ? H e said: T he m en and w o m en
w h o rem em b er A lla h 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 b d u lla h ibn B usr m en tion ed that a m an said: O

M e sse n g e r o f A lla h , the revealed law s o f faith have
b e c o m e to o m an y for m e, so tell m e o f on e thing to
h old fa st to. H e said: Let your tongue con tin u e to be
m o ist w ith the rem em brance o f A llah the A lm ig h ty .

(Related by at-Tirmidhi)

4 ) O n the authority o f the Prophet (m ay the b lessin g s

and p e a c e o f A lla h be upon him ) w h o said:
T h e lik e n e ss o f him w h o rem em bers h is Lord to
h im w h o d o e s n o t rem em b er h is Lord is as the
lik e n e ss o f the liv in g to the dead.

(Related by al-Bukhari)

74

:3 u y i j o l

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75

5) From the M e sse n g e r o f A llah (m ay the b lessin g s

and p eace o f A lla h be upon him ), w h o said:
H e w h o sits d ow n w ithout rem em bering A llah the
A lm ig h ty has co m m itted an o m issio n w h ich A llah
the A lm ig h ty w ill hold against him , and he w h o lies
d ow n w ith ou t rem em bering A llah the A lm igh ty has
co m m itted an o m issio n w h ich A llah the A lm ig h ty
w ill hold against him .

(Related by Abu Dawud)

76

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y *

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77

o J lS ^

2. The merit of tahrrud,1tahlil,2

and tasbih3
6 ) T h e M e sse n g e r o f A llah (m ay the b lessin g s and
p ea ce o f A llah be upon him ) said:
H e w h o says: T here is no god but A llah alon e, H e
h a v in g no a sso c ia te , H e has d o m in io n , and thanks
are d u e to H im and H e is able to do all th in g s a
h u n d red

tim e s

a d a y w ill

have

the

rew ard

e q u iv a le n t to m anum itting ten sla v es. H e w ill h ave

w ritten for him a hundred good d eed s and w ill have
erased fo r him a hundred bad d eed s. H e w ill have
sanctuary from th e d ev il for that day o f his until he
en te rs u p o n th e e v e n in g , and n o o n e w ill h a v e
b rou gh t a n y th in g better than he has, e x c ep t for a
m an w h o has d o n e m ore than h e.

(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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- Y

ill

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^

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79

7) A nd he said: W h o ev er has said subhana llah wa

b i-h a m d ih

(H o w

fa r

is

A lla h

fro m

every

im p erfectio n ! and praise is due to H im ) 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.

(Related by al-Bukhari and Muslim)

8) T h e M e sse n g e r o f A llah (m ay the b le ssin g s and
p eace o f A llah b e upon him ) said:
(T h ere are) tw o phrases that are ligh t upon the
ton gu e, h ea v y in the S cales, b eloved o f the M erciful:
subhana llah w a bi-ham dih (H ow far is A lla h from
every im p erfectio n ! 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 p erfectio n !).

(Related by al-Bukhari and Muslim)

80

o^

O)

1 <1)1

L llx>-

<Jl

0 ( X) o
<i p c J

*<,

a ^ to y

; 3 1 B

_ V

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c J l5 j^ j

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t jLJLJl
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81

9 ) T h e M e sse n g e r o f A llah (m ay the b le ssin g s and

p eace o f A llah b e upon h im ) said:
F or m e to sa y subhana Tlah (H o w far is A lla h
from every im p erfectio n !), al-ham du lillah (P raise be
to A lla h ), la ila h a ilia Tlah (T h ere is no g o d but
A llah ), and A lla h u akbar (A llah is greatest) is dearer
to m e than that o v e r w h ich the sun co m es ou t.

(Related by Muslim)
10) T h e M e sse n g e r o f A llah (m ay the b le ssin g s and
p eace o f A lla h b e upon him ) said:
T h e phrases m o st dear to A llah the A lm ig h ty are
four, and it m atters not to you w h ich o f th em you
b eg in w ith: su b h an a Tlah (H o w far is A lla h from
ev e r y im p e r fe c tio n !), al-ham du lillah (P raise be to
A lla h ), la ilaha ilia Tlah (There is no god but A lla h ),
and A lla h u akbar (A llah is greatest).

(Related by Muslim)

8 2

t di i i i j r ;
L i.

i
- i

o l >l 1
1

'*

3 > i1
/d ll

'l j

'4

A llp cJL U g

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|V

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J ip h \ 4^1
1 4

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^1,A

83

11) T h e M e sse n g e r o f A llah (m ay the b lessin g s and

p eace o f A lla h be upon him ) said:
Is any o n e o f y o u incapable o f gain in g each day a
th o u sa n d g o o d d e e d s ? O ne o f th o se w h o w ere
sittin g w ith him ask ed him: H ow d o es one us o f gain
a th ou sand g o o d d eed s? He said: H e says subhana
llah (H o w far is A llah from every im p erfectio n !) a
h u n d red tim e s an d there is w ritten for h im a
thousand g o o d d eed s, or there are taken from him a
thousand sin s.

(Related by Muslim)
12) O n the authority o f Juw ayriyah, M other o f the
B e lie v e r s 1 (m ay A llah be pleased w ith her), that the
P rophet (m a y th e b le ssin g s and p ea ce o f A lla h be
upon h im ) w en t out from her h o m e early in the
m orn in g w h en h e had perform ed the daw n prayer,
w h ile sh e w a s in her p la ce o f prayer. T h en he
returned after th e m orning had co m e , and sh e w as

1.1.e., the wife of the Prophet.

84

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^

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sittin g d ow n . H e said A re y ou still in the state in

w h ich I left you?" She said: Y es. Then the Prophet
(m ay the b le ssin g s and p eace o f A llah be upon him )
said:
A fte r (le a v in g ) you I said fou r phrases three
tim e s. W ere th e y to be w eig h ed against w hat y o u
h ave said today th ey w ou ld o u tw eigh them: I g lo rify
A lla h as m any tim es as the num ber o f H is creatures,
I g lo r ify A llah a s m uch as it p lea ses H im , I g lo r ify
A lla h w ith a w e ig h t lik e that o f H is throne, I g lo r ify
A lla h w ith (a quantity lik e that o f) the ink (required)
for H is w ord s.

(Related by Muslim)

86

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13) H e (m ay the b le ssin g s and p ea ce o f A lla h be

upon h im ) said to an Arab o f the desert: Say: I
g lo rify A lla h , there is no god but A llah a lo n e, He
h avin g no a sso c ia te , A llah is truly the G reatest and
m uch praise b e to A llah, Lord o f the W orlds, there is
no strength nor p o w er e x c e p t through A lla h , the
M igh ty, the W is e . H e said: T hese are for m y Lord,
so w hat is for m e? H e said: Say: O A llah, fo rg iv e
m e, and have m ercy on m e, and gu id e m e, and keep
m e in health, and provide for m e.

(Related by Muslim)

88

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89

14) O n the authority o f A bu M u sa a l-A sh cari (m ay

A lla h be p le a s e d w ith h im ), w h o said that the
P rophet (m a y th e b le ssin g s and p ea ce o f A lla h be
upon him ) said to him:
Shall I not d irect you to on e o f the treasures o f
P arad ise? S o I said: Y e s in deed, O M e ssen g er o f
A llah . H e said: Say: L a haw la w a la quw w ata ilia
b illa h (T here is n o strength or pow er excep t through
A lla h ).

(Related by al-Bukhari and Muslim)

90

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91

3. Remembrance of Allah the Almighty

at the two ends of the day
A lla h the A lm ig h ty has said: O you w h o b e lie v e ,
r e m e m b e r A lla h
g lo r ify

H im

w ith m u ch re m em b ra n ce , and

m o r n in g and e v e n in g . 1 A n d

th e

A lm ig h ty h a s sa id : A nd re m em b er y o u r L ord
w ith in y o u r s e lf h u m b ly and w ith a w e, w ith o u t
raisin g y o u r v o ic e , m ornings and ev e n in g s. A n d b e
not y o u o f the n e g le c tfu l.2 A nd the A lm ig h ty has
said: A n d e x to l the praise o f you r Lord at fa ll o f
night and in the early hours.3 A nd the A lm ig h ty has
said: A n d e x to l the praise o f you r Lord b efo re the
risin g and b e fo r e the settin g o f the su n.4 A n d the
A lm ig h ty has said: R ep el not th o se w h o ca ll upon
th eir L o rd at m orn and e v e n in g , s e e k in g H is
C o u n ten a n ce. 5 A n d the A lm ig h ty has said: A n d 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.
92

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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 m orning.3 And the Almighty has said:
Perform prayers at the two ends of the day and in
some watches o f 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
im perfection! and praise be to Him) a hundred
tim es 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.
94

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95

R e su r r e c tio n w ith a n y th in g b etter than h e has

brought, e x c e p t fo r so m eo n e w h o has said as he has
sa id or has said m o re.

(Related by Muslim)
16) T h e P rop h et o f A lla h (m ay the b le ssin g s and
p e a c e o f A lla h b e upon h im ), w h en he entered upon
the e v e n in g , u sed to say: W e have co m e upon the
e v e n in g and d om in ion has c o m e to A llah, and praise
is to A lla h . T h ere is no g o d but A lla h a lo n e , H e
h avin g no a sso cia te. T o H im is d om inion and to H im
is praise, and H e is able to do all things. 0 m y Lord,
I ask y o u for the g o o d that is in this night and for the
g o o d that is after it, and I take refu ge in Y o u from
the e v il that is in this night and from the e v il that is
after it. O m y L ord, I take refu g e in Y o u from
la z in e s s and b a n efu l o ld a g e. O m y L ord, I take

96

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97

refu g e in Y o u fr o m torm ent in the F ire, and from

torm ent in the g r a v e . A nd w hen he entered upon the
m orn in g he u sed a lso to say: W e h ave co m e upon
the m ornin g and d o m in io n has co m e to A lla h . 1

(Related by Muslim)
1 7 ) cA b d u llah ibn K hubayb said: W e w en t out on a
n igh t o f rain and great darkness to ask the Prophet
(m ay the b le s s in g s and p eace o f A llah be upon him )
to pray for us. W e arrived w here he w as and he said:
S p e a k . I d id n o t say an yth in g. T h en h e said:
S p e a k . I said: O M essen g er o f A llah , what sh ould
I say? H e said: S ay: H e is A llah the O ne2 and the
tw o M u ca w w id h a h s the tw o cries for refu g e and
p rotection 3 w h e n you enter upon the ev e n in g and
w h en y o u en ter u p on the m orning three tim es
an d th at w ill s u f f ic e y o u (as p r o te c tio n ) fro m
ev ery th in g .

(Related by Abu Dawud, an-Nasai 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 h e P rop h et (m ay the b le ssin g s and p e a c e o f

A lla h b e upon h im ) u sed to teach h is C o m p a n io n s,
saying:
I f o n e o f y o u co m e s upon the m orning, then let
h im say: O A lla h , by Y ou w e have entered upon the
m o rn in g , and b y Y o u w e h ave entered u p o n the
e v e n in g , and by Y o u w e liv e , and by Y ou w e die,
and to Y o u is th e R esurrection. A n d if he c o m e s
u pon the e v e n in g , let him say: O A llah, by Y o u w e
h a v e entered u p on the ev en in g , and by Y ou w e have
en tered upon the m orning, and by Y o u w e liv e , and
by Y o u w e d ie, and to Y o u is the final d estin y .

(Related by at-Tirmidhi)
1 9 ) O n th e a u th o rity o f the P rophet (m a y the
b le s s in g s and p e a c e o f A llah be upon h im ), w h o
said: T h e m aster prayer for fo rg iv en ess is: O A llah ,
Y o u are m y Lord, there is no god but Y ou. Y o u have
cr ea te d m e and I am Y o u r servan t, and I am
(k e e p in g ) m y co v en a n t to Y ou and m y p ro m ise to
Y o u as m u ch as I am able. I take m y refuge in Y ou

100

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:J j i

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101

from the e v il that I h ave done, I a ck n o w led g e to Y ou

Y our

fa v o u r t o

m e.

And

I a c k n o w le d g e

my

w r o n g d o in g , so fo r g iv e m e, for there is no o n e w h o
fo r g iv e s s in s o th er than Y o u . H e w h o sa y s that,
w h en h e en ters u p o n the e v e n in g and then d ie s that
n igh t, en ters h ea v en ; and he w h o sa y s it w h en he
en ters u p o n the m orn in g and d ie s that d ay, en ters
h e a v e n .

(Related by al-Bukhari)

2 0 ) A b u B akr a s-S id d iq (m ay A llah b e p lea sed w ith

h im )

sa id : T h e

M e s se n g e r o f A lla h

(m a y th e

b le s s in g s and p e a c e o f A lla h be upon h im ) said:

S a y , i f y o u h a v e entered upon the m orning or h ave
en tered upon th e ev en in g : O A lla h , K n ow er o f the
in v isib le and the v isib le, Creator o f the h ea v en s and
the earth, L ord o f ev ery th in g and its K in g, I bear
w itn e ss that there is no god but Y o u . I take refu ge in
Y o u from the e v il o f m y self, and from the e v il o f the

102

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y ip li ^ J b

i jP-1

t c.

4 ^ 1 p ^w bb d U ^ K j f \

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o U i

srUJ

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$ e r-* J - ^ V

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103

d e v il and h is id o la try . 1 A nd in o n e version (it says):

A n d I take r e fu g e in Y o u so that I m ay not co m m it
a g a in st m y s e lf s o m e e v il, or bring it d o w n u p on a
M u slim . S a y it w h e n y o u enter upon the m orn in g,
and w h en y o u en ter upon the ev en in g , and w h en you
h a v e taken to y o u r p la ce o f sleep .

(Related by at-Tirmidhi)

2 1 ) T h e M e s se n g e r o f A lla h (m ay the b le ssin g s and

p e a c e o f A lla h b e u p on h im ) said: T h ere is no
servan t ( o f A lla h ) w h o sa y s on the m orning o f each
d ay, and o n the e v e n in g o f each night: In the nam e
o f A lla h , w ith w h o s e nam e nothing in the earth or in
th e sk y b rin g s harm , and H e is the a ll-h ea rin g , the
a ll-k n o w in g th ree tim e s to w h o m any harm w ill
c o m e .

(Related by at-Tirmidhi)

1.1.e., his tempting mankind with idolatry.

104

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0>^

s'

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- * . ^ j ]

: jib j

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*

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2 2 ) T h e M e sse n g e r o f A lla h (m ay the b lessin g s and

p ea ce o f A llah b e upon h im ) said: H e w h o has said
w h en h e enters u pon the evenin g: I am con ten t w ith
A lla h as a L ord, w ith Islam as a relig io n , and w ith
M u h am m ad (m a y the b le ssin g s and p ea ce o f A llah
b e u p on h im ) a s a prophet, it is in cu m b en t upon
A llah that H e sh o u ld ca u se him to b e co n ten t.

(Related by at-Tirmidhi)

2 3 ) T h e P ro p h et (m ay the b le ssin g s and p e a c e o f

A lla h be u pon h im ) did not fail to say th ese prayers
w h en en terin g u p on the ev e n in g or entering u pon the
m orning:
O A lla h , I a sk o f Y o u w e ll-b e in g in th is w orld
and in the H ereafter. I ask o f Y o u fo r g iv e n e ss and
w e ll-b e in g in m y relig io n and in m y w orld ly n eed s,

106

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t t ,

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lit

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t }

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107

and in m y fa m ily and in m y w ealth. O A llah, con ceal

m y sh o r tc o m in g s and p rotect m e ag a in st frigh ts. O
A lla h , guard m e from in front and guard m e from
b eh in d , and fro m m y right sid e and from m y left,
and fro m a b o v e m e, and I take r e fu g e in Y ou r
su b lim ity lest I b e taken unaw ares from b elo w m e.

(Related by Abu Dawud, an-Nasai and Ibn Majah)

108

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10 9

4. What is to be said on going to sleep

2 4 ) T h e M e sse n g e r o f A llah (m ay the b lessin g s and
p e a c e o f A lla h b e upon h im ), w hen he w an ted to
sle e p , w o u ld say: In Y ou r nam e, O A llah, I d ie and
I liv e . A nd w h en he aw o k e from his sleep he w ould
say: T hanks be to A llah w h o has brought us to life
after h a v in g c a u se d us to d ie, and to H im is the
R esu rrection .

(Related by al-Bukhari and Muslim)

2 5 ) T h e P ro p h et (m ay the b le ssin g s and p e a c e o f
A lla h b e u p o n h im ), on repairing to his b ed each
night, u sed to bring the palm s o f h is hands together
and b lo w o n them . Then he w ould recite into them:
Say: H e is A lla h the O n e ... and Say: I seek refu ge
in the Lord o f the D a yb reak ... and Say: I seek refuge
in the L ord o f M a n k in d ... 1 H e w ou ld then w ip e as
m u ch as h e c o u ld o f his body w ith th em ,2 starting
w ith his head and face and (so dow n) the front o f his
b ody. H e w o u ld d o this three tim es.

(Related by al-Bukhari and Muslim)

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.

110

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2 6 ) O n th e a u th o rity o f the P rophet (m a y the

b le s s in g s and p e a c e o f A llah be upon h im ), w h o
said: W h en y o u have repaired to your bed, then
recite the V erse o f the T h ron e1 A llah , there is no
g o d but H e, the E v er-liv in g , the Sustainer, the S elfs u s t a in e r ...

u n til y o u c o m p le te it, and it w ill

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

no d e v il w ill approach you until you enter upon the
m orn in g .

(Related by al-Bukhari)

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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113

2 7 ) O n the a u th o rity o f the P rophet (m a y the

b le s s in g s and p e a c e o f A llah be upon h im ), w h o
said: H e w ho recites the tw o verses from the end o f
the C h ap ter o f th e C o w 1 at n ight w ill fin d 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 messengerswe make no distinction between any
of His messengersand 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

i j u s g ^ i ^ . r v
.

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&

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U LjJ 1*04 Sfj L i Si1 s i& v * 3 _ ^ 1
Oj UJui-tji V (S3 c lL s I u
0_L
L r T ^ j (L i j ^ J S/3 (S3 ulLi-1 3I 6 _ J
Si u (j ^ J S13 (S3 C ii ^
J i Lg
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i j - t j - i ia1 f3_jj1
L ^ ilU L 030
, [ Y A n _ TAo

:5 jiJ I]

115

y
h

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.
(Related by at-Tirmidhi)

116

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d JU J-L
> ' A

:jj& i

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i-

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117

2 9 ) H e (m a y th e b le ssin g s and p e a c e o f A lla h be

upon h im ) said to cA li and F atim ah: I f y o u have
repaired to y o u r b ed , then say subhana llah (H o w
far is A lla h fr o m any im p e r fe c tio n !) thirty-three
tim e s and a l-h a m d u lilla h (P raise b e to A lla h )
th irty -th r ee t im e s and A lla h u akbar (A lla h is
greatest) th irty-fou r tim es.

(Related by al-Bukhari and Muslim)

3 0 ) T h e P ro p h et (m ay the b le ssin g s and p e a c e o f
A lla h b e u p o n h im ), w h en w a n tin g to g o to sle e p ,
w o u ld p la ce h is right hand under h is ch eek and then
say: O A lla h , p ro tect m e from Y ou r p un ishm en t on
the day Y o u resurrect Y our servants three tim es.

(Related by Abu Dawud and at-Tirmidhi)

118

L c S j 1 li l : J u i l i j ;^ U ) j g J U . T ^
Ijl J - I j

>

u 4 ~ 5 U S L S Iji J l

. i y y j j t~ 'j Ij^ j . osftCj l %

jl il j lij ^ i - J l OLJ _ r
! <JjJL

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oJ j>-

C *>J

oJb

119

3 1 ) T h e P rop h et (m ay the b le ssin g s and p e a c e o f

A lla h be upon h im ), on repairing to his bed, u sed to
say: T hanks be to A llah w h o has g iv en us to eat and
to drink and w h o has m et all our requirem ents and
w h o has sh eltered us. A nd h ow m any are there w ho
h a v e no o n e to p ro v id e for them and g iv e them
sh elter!

(Related by Muslim)
3 2 ) H e (m a y th e b le ssin g s and p ea ce o f A lla h be
u p on h im ) ord ered a m an on g o in g to h is p la c e o f
sle e p to say: O A lla h , Y o u have created m y so u l,
and Y o u w ill tak e it to Y o u rself. Y o u p o s s e s s its
death and its life . If Y o u m ake it liv e , then guard it;
and i f Y o u m ake it d ie, then fo rg iv e it. O A lla h , I ask
o f Y o u w e ll-b e in g .

(Related by Muslim)

120

U'AJ

s'

t l >1-jLx j LJw
^ a Ij I
N j

<3 , y l 5

H JU
M
' ois. n

_II

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l U lj T j

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Jbsi-1IS|

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( )
121

3 3 ) H e (m a y th e b le ssin g s and p ea ce o f A lla h be

u p on h im ) used to say w hen he had repaired to his
bed: O A llah , L ord o f the h eaven s and Lord o f the
earth, and Lord o f the Great T hrone, O our Lord and
L ord o f ev ery th in g , the C leaver o f the dry grain and
o f the d a te-sto n e , and H e w h o has sent d o w n the
T orah , the G o sp e l, and the Q ura n ,1 I take refu ge in
Y o u from the e v il o f a n y o n e cap a b le o f e v il. It is
Y o u w h o are in control o f h im .2 O A llah, Y o u are
the First, there b ein g nothing b efore Y ou , and Y ou
are the Last, there being nothing after Y ou. A nd Y ou
are the O utward, there being nothing above Y ou , and
Y o u are the Inward, there b eing nothing b elo w Y ou .
D isch a rg e debts for us and free us from p overty.

(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 Qurin.
2. Lit. have him by the forelock.

122

: o i i JJ J j \ lii b j i t m Ois - r r
J

S'

- '
JJ

J
S'

.1

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s r ^ i

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^
v - ^ '

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3 *-2,

>

' i ti s

tjjjd l Li

1 4
i .t - ^ X
*

i u y (_r_li ^UiJI
JuI

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( \)
12 3

3 4 ) T h e M e sse n g e r o f A llah (m ay the b le ssin g s and

p ea ce o f A llah be upon him ) said: If you have co m e
to you r bed, m ak e your ablutions for prayer then lie
d o w n on your righ t sid e and say: O A llah , I have
d eliv ere d m y s e lf to Y o u , and have directed m y face
to Y o u , and h a v e entrusted m y se lf to Y o u , and h ave
supported m y s e lf against Y ou in both desire and aw e
o f Y o u . T here is no refu ge and no haven from Y ou
e x c e p t to Y o u . I b e lie v e in Y our b o o k w h ich Y ou
h ave rev ea led and in Y our Prophet w h om Y o u have
sent. I f y o u d ie that very night, you w ill have d ied
in p ro fe ssin g the natural and true faith and m ake
them the last w ord s you sa y .

(Related by al-Bukhari and Muslim)

124

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jL>

iif

j J?j

f-4^' :J-*j 4o-~^'

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\> ^> ^

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iu

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oloT

4^ L j 1 ^ i J i

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1 25

5. What is to be said by the person

awakening from sleep at night
3 5 ) O n th e a u th o rity o f the P ro p h et (m a y the
b le s s in g s and p e a c e o f A lla h be upon h im ), w h o
said: H e w h o w a k es up at night and says: T here is
no g o d but A lla h a lo n e, H e h avin g no a sso cia te , to
H im is d o m in io n , and to H im is praise, and H e is
ab le to d o ev ery th in g . P raise be to A lla h and H ow
far is H e from ev e r y im p erfection ! T here is n o g o d
but A lla h and A lla h is greatest. T here is no strength
or p o w e r sa v e th rou gh A lla h the S u p re m e, the
M ig h ty . If after th is he says: A llah, fo rg iv e m e, or he
ask s (fo r so m eth in g ), it w ill be granted him . A n d if
h e h as m a d e h is ab lu tion s and has p erform ed h is
prayer, h is prayer w ill b e accepted.

(Related by al-Bukhari)

126

$U

J*

U _ O

0 * - r

d i p V '.Op-j 'AI

'll : JUi jJ jl ^

3$ J U y,_, t j ^ J ! -J_,

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lit

t ' i j ' d ' y - ' i j 4 ^ >* 'j /-ill v ;

ji

O U U .J

'jA & \

p - g iii

4 <i) J lU J I

j u

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4^JLi J ^ j U r - lilU 4-J C ^ \

u j i

4US

cSjUJI

. Sss.--.-i : j U: ( \ )

127

3 6 ) T h e M e sse n g e r o f A llah (m ay the b lessin g s and

p e a c e o f A lla h b e upon him ) said: N o o n e betak es
h im s e lf to h is b ed clea n and p u re1 and rem em bers
A lla h A lm ig h ty u n til sleep co m es upon him , and he
d o e s not w a k e up for an instant in the night and asks
A lla h fo r so m e th in g o f the g o o d o f this w orld and
the H ereafter w ith ou t A llah granting him it.

(Related by at-Tirmidhi)

3 7 ) O n th e a u th o rity o f the P ro p h et (m a y th e
b le ssin g s and p ea ce o f A llah be upon him ) w h o said:
W h en o n e o f y o u w akes up, let him say: T hanks be
to A lla h w h o h as returned to m e m y sou l and has
p ro tected m e in m y b ody and has perm itted m e to
rem em b er H im .

(Related by Ibn as-Sunni)

1.1.e., in a state of ablution.

128

aSj J j

&

jJ*U

A-il

SpU 0)^ . ,J ^ u S l

'<3)15Ua*1 "y| r^ -SlIJ LjfJt

t - i <il

i$ju>jfdl

li& .\
5_U
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ji

lij

: JU

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I j ^ _ J l <i i _ U J i
(*)
^ i S

s*a

' ^ r

J *

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>

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. 0

. <isuJl ^1 ^^Jl
l>* W -- wU_^J'

*Jl>-

-1

Jb

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{Y)

129

3 8 ) T h e M e sse n g e r o f A lla h (m ay the b le ssin g s and

p e a c e o f A lla h b e u p on h im ) u sed to tea ch th e m 1
w ord s (to be u sed ) again st fright: I take refu g e in
the co n su m m a te w ord s o f A llah from H is anger and
fr o m

th e e v il

o f H is

se r v a n ts,

and fr o m

the

te m p ta tio n s w h isp e r e d by d e v ils and fro m their

p r e se n c e .2

(Related by Abu Dawud and at-Tirmidhi)

1. I.e., his Companions.

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

130

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JL> 0 > -

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( ,,U U J i

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4jk^L*Jt (JL*5kJIj

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<*

^ J ^ ------! *J-

. [ u _ <W : t r

jlJ o l
c A'j ^ a

o y ^ y J 1]

131

6. What one should do on seeing

something in a dream
3 9 ) A b u S a la m a h ibn cA bdurrahm an said: I heard
A b u Q atadah ibn R ibci say: I heard the M e ssen g er o f
A lla h say: (G o o d ) dream s are from A llah and (bad)
d ream s are from the d ev il. If on e o f you has see n (in
a d ream ) so m e th in g he d islik e s, let h im b lo w to his
le ft three tim es w h en he aw akes, and let him se e k the
p ro te ctio n o f A lla h from its e v il, and it w ill bring
h im n o harm , A lla h w illin g .
A b u S a la m a h said: I u sed to h a v e d rea m s (and
regard th em a s) h ea v ier upon m e than a m ou n tain ,
b u t w h e n I h ea rd th is H ad ith I p aid th e m no
attention. A nd in (another) version he said: I u sed to
h a v e d ream s th at w o u ld d isq u iet m e until I heard
A b u Q atad ah sa y : I u sed to h a v e d ream s w h ic h

132

*3j i b jS

^jI

V ^

*.

**-o* .
f iil'j

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u

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k js

- A

" C" i - | ^ >

( j - >

Q5JI*

jiiii

o^L ^S L_jl C j c w

:< L e

^ 1 j lils

4 )o}lz1\IS} ol^

3 ^ -j

t jU a J jl

OjLJ V^p ^ \* . a4-. 1

P-U. j | o^vaj jJ l$jli 4

^ 4)L
. ^-oj!

^ Lj

J\

|j_gj

L ib cJ_b>Jl

IshtzJS

c^J 4U^L
t<_s-*-M- LjJjJI

b[:lHL
J -I jI
Li
c-j 5

44l*jjixJl
j[ : JU

LjjJl (^jSl OJn5 Llj ! JjJb <oll3 LI

o^

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13 3

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.
(Related by al-Bukhari and Muslim)

40) And in a version on the authority of Jabir, the

M essenger 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

s ib

i l

i*J03 4 J1^ '

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o U a lljl

lJ J c s
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jui

j p

: sJU > l

t H 4)1

< > p jj t b ^ j

135

7. The merit of acts of devotion at night

A lla h the A lm ig h ty h as said: O y o u w rap p ed in
y o u r ra im en t, k e e p v ig il the n ig h t lo n g , s a v e a
little a h a lf th ereo f, or abate a little th ereo f or add
(a little ) th ereto and recite the Q uran (in s lo w
m e a su re d to n e s ), for w e sh a ll ch a rg e y o u w ith a
w ord o f w eig h t. V er ily the v ig il o f the n ig h t is (a
tim e ) w h en im p r e ssio n is m ore k een and sp e e c h
m o r e ce rta in . 1 A n d the A lm ig h ty has said: A nd
k e e p a w a k e s o m e part o f the n ig h t fo r a d d itio n a l
d e v o tio n s , so th at y o u r Lord m ay raise y o u to a
g lo r io u s sta te.2 A nd the A lm ig h ty has said: A nd
p rostrate y o u r s e lf to H im (a portion o f) th e n igh t,
and g lo rify H im throughout the life lo n g n ig h t.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

JJUL
^

o LaJI

(x) j y j ! 5 l a u U }

^ <J^
: < Jy

jy j!

a .
___ j 3 ____ 3.1
'

____i vf j ___
ihj

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(' > f r u

(,)i ^

4[v^ : w tl__-.Nl]
^

StJ

jy ji

UUJ

jyjl

. [ T n : V*\ y h j J l ]

*^>L j ^y i i , aa 1li JI !

^\ |

. JJJI ^ <iu>J ^1 oUJI : JJJl iuil; (x)

.1y!
-utl ^ *twj -u2^ {V)
. j-i-fil JU zS Ij ^C ill Lu a J V ^ i
. JJL3I
. L^ l y i l l

#Jl5i j

( i)
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t j\

0)

137

4 1 ) O n th e a u th o rity o f the P ro p h et (m a y the

b le s s in g s and p e a c e o f A lla h b e upon h im ), w h o
said: O ur L ord d esce n d s each night to the lo w e st
sk y w h en there rem ains the final third o f the night,
and H e says: W h o is sa y in g a prayer to M e that I
m ay an sw er it? W h o is asking som eth in g o f m e that
I m ay g iv e it h im ? W h o is asking fo rg iv en ess o f M e
that I m ay fo r g iv e him ?

(Related by al-Bukhari and Muslim)

4 2 ) T h e P ro p h et (m ay the b le ssin g s and p e a c e o f
A lla h b e upon h im ) said: T h e Lord is at H is m o st
near to the servant in the m id dle o f the fin al part o f
the n ight. I f y o u are ab le to be am on g th o se w h o are
rem em b ering A lla h at that hour, then be so .

(Related by at-Tirmidhi)

138

jyj| i-e

'Jiex*- Cii\ ;UUI J i iiy

<J V s * = - ^ J y ^ j i
y
,
**
t
> *
^
^A Pb
J JA J

y
: J y i* y ^ 1
^
^
^! * T*
. ft ^
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. rVJ

0_,SS l. y>1i :^ < J | Jli.iT

oli
JiJI
^ y V5
.ilJj i 'ill
^i, bjS$ o1 c^fe..l
.ijSSiiliJI

4*

^Ju jdl

139

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 M essenger 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
pow er save in Allah, it is said to him: All

140

Ju.ir
JLj p j j J^-j
JU^t ^

N <e-LJ

uili >1 ^ l > ^ 3

^ 3 * j u ij 4 list
IT'**""

1^-O lS

: | J | -oil

> 1
'. 4 J (JU jj

Jli_ a
p - V : - 5 = ^ (1^ ( T ^

<1)1

0^3 'y J

( J j^ *v

141

requirem ents h a v e been m et for y o u , you h ave been

p rotected , and y o u have been guided; a lso the d ev il
turns aw ay from him and says to another devil: W hat
can you do w ith a man w ho has b een gu ided, w h o se
req u irem en ts h a v e b een m et, and w h o has b een
p rotected ?

(Related by Abu Dawud, an-Nasai and at-Tirmidhi)

4 5 ) U m m S alam ah (m ay A llah be p leased w ith her)
said: T he M essen g er o f A llah (m ay the b lessin g s and
p e a c e o f A llah be upon him ) n ever left m y h o u se
w ith ou t g la n cin g up at the sky and saying: O A llah ,
I take refu ge in Y ou lest I go astray, or I am cau sed
to g o astray, or I co m m it a slip, or I am ca u sed to
c o m m it a slip , o r I oppress or I am op p ressed , or I
b eh a v e fo o lish ly or am behaved fo o lish ly against.

(Related by Abu Dawud, at-Tirmidhi,

an-Nasai and Ibn Majah)

142

iJU La IS
:
* /

jL
ia* lljx J .p5_li
4OLL*jl JI
^

^*Ujdlj

^ -> ^

j -ijb jjl

:i^_ t '-il p ' j i i L

ii ** j;
Jjb ijJ-1

^i c J lij.
m *

JL> U

J ^ L li : JU i t U ill J i o >

; jutt /

ji 3ji j ^

. . p o>3 p j j ^ t ji - p i
PU

^ LJjlj

j jjli

ji \

.4Lj : . p ^1*

J4>- (\)
143

8. On entering ones home

4 6 ) T h e P rophet (m a y the b le ssin g s and p ea ce o f
A lla h be upon h im ) said: W hen a m an enters his
h o u s e and has rem em b ered A lla h A lm ig h ty on
en terin g , and on partaking o f fo o d , the d ev il says:
T h ere is no sh elter for the night for y o u 1 and no
supper. A n d i f h e has entered w ithout rem em bering
A lla h A lm ig h ty o n en terin g, he says: Y o u 1 have
a tta in ed sh elter fo r the night. A nd i f he h as not
rem em b ered A lla h A lm ig h ty on partaking o f fo o d ,
he says: Y o u 1 h a v e 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

'j- A

JjiJI J

lil*
4
> ^
\fi
"' ^
4J^>0 JLXP ^JL*j <Ul

x
J
CS*j i

M
Z
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^^ J3

a'

Vj J_S3 .' _r. N : oLkJjl JU i_.LJ>

1 * j u ; <iii / i ;jj
lilj . 0~JUl

\jt0);u ^

ti

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Xj

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1

fir*1"""A

<"...- -Up <U- ^ j A

)pja>%a aIjI jSJb ^JL)i
La* ( O
, aJJ JjUj jl jlkuJjLi ^r*i ^ j5^Jb N ^JUlJ cAjLILpj
145

4 7 ) T h e M e sse n g e r o f A llah (m ay the b lessin g s and

p e a c e o f A lla h b e upon h im ) said: W hen a man
enters h is h o u se , let him say: O A llah , I ask o f Y ou
the b est en tra n ce and the b est exit. In the n am e o f
A llah w e h a v e entered, and in the nam e o f A lla h w e
h a v e g o n e ou t, and on A lla h our Lord w e h a v e
d ep en ded. A fter that he should greet his fa m ily .

(Related by Abu Dawud)

4 8 ) A nas (m a y A lla h be pleased w ith him ) said: T he

M essen g er o f A lla h (m ay the b lessin g s and p ea ce o f
A lla h be u p on h im ) said to me: O m y so n , w h en
y o u enter u p o n you r fa m ily , g iv e greetin gs it shall
b e a b le s s in g o n y o u and on the fa m ily o f you r
h o u se .

(Related by at-Tirmidhi)

5 ISJ

.j JLJ _

jr * tl^ > J 3
p_i

p-~?

S r* "J

Lj j <ul ^^P_J

3 jb

J li

o iij

J - aI ^ J

<ul

lp j

lij ^ 4

y \t

4Wl

. aJu 1 . j u i l m
-<-*
V r

<Jl> _
k*

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A
i j - j

^JLlU-

L
SU( l i d J L U l
, o<.

. dko

^ -*

'/K P

J ^ i j l rjJ^Jl O)
147

9. On entering and leaving the mosque

4 9 ) T h e M e sse n g e r o f A llah (m ay the b lessin g s and
p e a c e o f A lla h b e u pon h im ), w h en en terin g and
le a v in g the m o sq u e w o u ld say: B ism illa h (in the
n a m e o f A lla h ), O A lla h , b le s s M u h am m ad , and
w h en h e le ft h e u se d to say: B ism illa h (in the nam e
o f A lla h ), O A lla h , b less M uham m ad.

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

5 0 ) T h e M e sse n g e r o f A llah (m ay the b le ssin g s and

p e a c e o f A lla h b e upon him ) said: W hen o n e o f y o u
e n te r s the m o sq u e , let him say g re etin g s o n th e
P r o p h e t1 and let him say: O A llah , op en for m e the
d o o r s o f Y o u r m ercy , and w h en h e le a v e s le t h im
say: O A lla h , I ask for Y ou r fa v o u r. A nd in o n e
v e r sio n h e a d d ed the sa y in g o f g reetin g s o n th e
P rophet w h en lea v in g .

(Related by Muslim)

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

Muhammad.
148

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j j l _ S . t <1

^4)1 (*-*^11

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).->-....o.H

^
.M

^Lp

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> -%
^

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>

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a ^ a J i

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. dOii j , <iuL1 j j jL&l : j h i Cy~

. jj? J\

x p

. JU^v*

'- k b jiy ^ jj

f^**J cP (*4^ :

^ ( ')
149

5 1 ) T h e P rophet (m ay the b le ssin g s and p ea ce o f

A lla h b e u p on h im ), w h en en terin g the m o sq u e
w o u ld say: I take refuge in A llah the M igh ty, and in
H is n ob le face, and in H is ancient authority, from the
a ccu rsed d e v il. H e said: I f he sa y s that, the d ev il
says: H e is p ro tected from m e for the rest o f the
d a y .

(Related by Abu Dawud)

150

is i

^31
! J li .

d \s .o \

<U)L
jlia-JJl ^ja

Jl$

ojliaJuljj

JSU J L i i i : J l k i j l Jli idU i J li lili

151

10. The call to prayer and he who

hears it
5 2 ) T h e M e sse n g e r o f A lla h (m ay the b le ssin g s and
p e a c e o f A lla h b e u p on h im ) said: W ere p eo p le to
k n o w w h a t (m e rit) th ere is in g iv in g the c a ll to
p rayer and in (b e in g in ) the first rank (in co m m u n a l
p rayers), and th en fo u n d no w a y (to a c h ie v e th is)
other than b y d raw in g lo ts, they w ou ld do so .

(Related by al-Bukhari and Muslim)

5 3 ) T h e M e sse n g e r o f A lla h (m ay the b le ssin g s and
p ea ce o f A lla h b e upon him ) said: N eith er djinn nor
m an h ears th e rea ch o f the v o ic e o f the m u e z z in
w it h o u t

a c k n o w le d g in g

h im

on

th e

D ay

of

R esu rrectio n .

(Related by al-Bukhari)
5 4 ) T h e M e sse n g e r o f A lla h (m ay the b le ssin g s and
p ea ce o f A lla h b e upon him ) said: I f you h ear the
call to prayer, say as the m u ezzin is sa y in g .

(Related by al-Bukhari and Muslim)

152

>

juiu >J#

-oil i j J J U _ or

(J (J t J 5 ^ i i i i J i j . iju I i ^
0 > i

* - U ( ' >i_ ^ l i : o t

z'

fc- 0*

, V :^ < il Jj.j <JU_ or

Z'

^z***~ li|
.

I $H& <bl J

<JjJL L

J l i o
t j J j J b *Ijl JI

^JL*W#J

">1( \ )
153

5 5 ) T h e P ro p h et (m ay the b le s s in g s and p e a c e o f
A lla h b e u p o n h im ) said: W h en y o u h ea r the
m u e z z in , sa y th e sa m e as he is sa y in g , th en say
b le s s in g s on m e , fo r he w h o sa y s a b le ssin g o n m e,
A lla h shall say o n him ten. T hen ask o f A lla h that I
b e gran ted the

w a s ila h ,

for it is a rank in h ea v en

w h ic h is g iv e n to on e o f the servants o f A lla h (w h o

is truly d ev o u t), and I h op e that I am he; and h e w ho
a sk s for m e the

w a s ila h ,

in tercession (b y m e fo r him )

w ill b e p erm itted .

(Related by Muslim)

5 6 ) T h e M e sse n g e r o f A llah (m ay the b le ssin g s and

p e a c e o f A lla h b e upon h im ) said: W h en the
m u ez zin says: A lla h is greatest, A llah is greatest, and
o n e o f you says: A llah is greatest, A lla h is greatest;

154

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t ^Lp I j U
,

<uJ-p <bl
i^ u
^

I <J^i> U JJU \jJjii

( ' >i i _ . ^ j i

^ ( ,) - ^ iJ,

S^-n^ (^1p cA*^9 (V*

^ j'A i

i^ L

i/^ ^

} M

ti
LS*

Ijl d /\ Ol

(jL-<

t^U)l

. <pLl! jI *J cJ>- <JLw-^j|

Jl_i lij :|j <il Jj__j JLJ _ e 1

<iil :

j!
4j>-jjJ lj

JUs i ^

<y*

^jl

j J \ % \

: j jj^Ji

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

. ( ^ )
0

j> ijly J ^tiL^ajl

<JLw*j ^ <Jl k' ( ^ 1

. OU^jl
. <i i j i J ^ \ 5 JLxJ

( Y)

155

then h e says: I b ear w itn ess that there is no g o d but

A lla h , and on e o f you says: I bear w itn ess that there
is no g o d but A llah ; then he says: I bear w itn ess that
M uh am m ad is th e M essen g er o f A llah , and on e o f
y o u says: I bear w itn e ss that M uham m ad is the
M e sse n g e r o f A lla h ; then he says: C o m e to prayers,
and o n e o f y ou says: There is no strength or p ow er
sa v e in A llah; th en he says: C o m e to su c c e ss, and
o n e o f you says: T here is no strength or p ow er save
in A llah ; then h e says: A llah is greatest, A lla h is
greatest, and on e o f you says: A llah is greatest, A llah
is greatest; then h e says: There is no god but A llah,
and o n e o f y ou sa y s from his heart: There is no god
but A llah then h e w ill enter H ea v en .

(Related by Muslim)

156

i'4t vj'jj V ot

J+A :JU p ,J\4l >J\

i+ it : Jli r /-il VJ
(1)1

V jl

I<JU t <1)1

:JU irtCJI ,> ^

: Jli
lJU^>w d)l

:<JU r nil 0A >

if '

Jl (J VJ Sji Vj 3_>- V
|*J t^olj
0^3 *
)}J3j>" V I(Jii 4
&\j
Jiii\ :JU ^ s i <il ^_i1iil : JLS
Vi jp : JU Jiil Vi j | V : JU r Sj\
.
4*Ju i
f*Jii

157

5 7 ) T he M e sse n g e r o f A llah (m ay the b lessin g s and

p ea ce o f A llah b e upon him ) said: H e w ho, w hen he
hears the call to prayer, says: O A llah , Lord o f this
c o n su m m a te c a ll and the p resen t prayers, grant
M uham m ad the w a sila h 1 and the fadilah,2 and bring
h im to the g lo r io u s state that Y o u h a v e prom ised
h im ,3 in tercessio n (b y m e for him ) w ill be perm itted
on the D ay o f R esurrection.

(Related by al-Bukhari)
5 8 ) A n d on the authority o f cA b d u llah the so n o f
cU m ar (m ay A lla h be pleased w ith them both) that a
m an said: O M e sse n g e r o f A lla h , the m u e z z in s
surpass us (in m erit). A nd the M e sse n g e r o f A llah
(m ay the b le ssin g s and p eace o f A llah be upon him )
said: T hen sa y as they say and, w h en y o u have
fin ish ed , ask (so m eth in g ) and you shall be g iv en it.

(Related by Abu Dawud and Ibn Hibban)

1. Wasilah is a rank in heaven granted to the most devout of

Allahs 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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J_ ^ -" j J i i _ o v

c tf& l o ^ j J t . x i , V

fiU I

: '* u 3 l

c; >
7
4_Ju~xj_ll l-L_L>e^ o l t4 _<*jl__iH 3 ^ ---s^aJlj
^ jJ l b j_ U i L

< j lj

.((^ o L ill ^

t0 )i.l..^llj

aJ c u L>-

4i\

f>Ji aj! -Up - OA

<1)| <1)1 3 j ^ J L-J I cJL_d

Ji)) ; ^

4)1 J < 3 U $

. K<]o*j ^ ^

<1)1 cl-- o^.P

cLjj .LJloj

C^l^Jul tali c OjJ jJL U 5

ull^*

. sojIjjl a>-jjJl : iLsAiJi ( \ )

jl J --<-;-J
4J^_a] ( Y)

tali* *JSLj

. [V<\ : W * \ ^ y \ ]

y^j .j.< i frLpjJl

Uj

Ju

^1^aJI Xaj <1)1 ^ol

.3JU
159

5 9 ) T h e M e sse n g e r o f A llah (m ay the b lessin g s and

p ea ce o f A llah b e upon him ) said: The in v o ca tio n
(w h ic h is m ade) b etw een the call to prayers and the
ca ll in d ica tin g th e start o f prayers is not rejected .
H e said: W hat sh all w e say, O M essen g er o f A llah?
H e said: A sk A lla h for w ell-b ein g in this w orld and
in the H ereafter.

(Related by at-Tirmidhi)
6 0 ) A n d o n the authority o f Sahl ibn S acd (m ay
A lla h

b e p le a s e d

w ith h im ), w h o said:

T h e

M e sse n g e r o f A lla h (m ay the b lessin g s and p eace o f

A lla h be u p on h im ) said: T w o th in g s are n ot
rejected or are seld o m rejected: a su p p lication at
(the tim e o f) the c a ll to prayer and at (the tim e) w hen
p eo p le en g a g e in c lo se com bat.

(Related by Abu Dawud)

160

: (jJU to li)llj oliSlI ^ iu i) l

LiiJI J b u ll 'ul l / i : Jtf ?4il D j - j l

^sy-Nu
cJU j d \

<*>^

c r^ J ^

Cf.

**

s'

j \ - <1)13' j N
c0 ) * u 3 i

j - ^ *

<ul J c J ^
I

tu iii

JL5

:-o \ly

u li

. U aJJ
ijby

.oisSuixJi (\)

</

o'MO (*)
161

11. At the commencement of prayers

6 1 ) T h e M e sse n g e r o f A lla h (m ay the b le ssin g s and
p ea ce o f A lla h b e upon h im ) u sed to be silen t for a
sh ort w h ile w h e n c o m m e n c in g the p rayers. A b u
H urayrah said: O M e sse n g e r o f A llah , by m y father
and m y m o th er,1 tell m e about your silen ce b etw een
sa y in g A lla h is g reatest and the recitation ( o f the
prayers)? W hat d o you say then? H e said: I say: O
A lla h , m ake a d ista n c e b etw een m e and m y sin s as
Y o u h a v e m ad e a d istan ce b etw een the east and the
w est. O A lla h , c le a n s e m e o f m y sin s as the w h ite
robe is clea n sed o f staining. O A llah , w ash m e o f m y
sin s w ith sn o w , w ater and h ail.

(Related by al-Bukhari and Muslim)

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

162

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\i[ W z&\
y\

jU i

?\%

b\ J J

c i^ -

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O jljl ^jr^J
^* L * <U>I <3j_~j L. I

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U5

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^

<ilj

^ J i\ i/ ) i\

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p-gJJl ! d_^Sl
oipL

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(j^, c^ *^ p-fr-d' c^j-ojJi

s'

,^,1

163

6 2 ) A n d on th e au th ority o f Jubayr ibn M utcim that

h e sa w the M e s se n g e r o f A lla h (m a y the b le s s in g s
an d p e a c e o f A lla h b e u p o n h im ) p erfo rm in g a
p rayer. H e said: A lla h is truly th e g re a test, and
m u ch p ra ise b e to A lla h , and A lla h is g lo r ifie d at
ea rly m o rn in g an d late aftern oon three tim e s. I
tak e m y r e fu g e in A lla h from the a ccu rsed d e v il,
fro m h is p rid e, h is e x h a la tio n s o f n o x io u s p o etry ,
and h is a b ility to d era n g e.

(Related by Abu Dawud)

6 3 ) A n d o n th e authority o f ' A ishah (m a y A lla h b e

p le a se d w ith her) and o f A b u S acid and others: T hat
th e P rop h et, w h e n starting the prayers, w o u ld say:
H o w far are Y o u from e v e r y im p e r fe c tio n ! and
p raise b e to Y o u , and m ay Y our nam e be b le sse d and
m ay Y o u r su b lim ity b e ex a lted , and there is n o g o d
but Y o u .

(Related by Abu Dawud, at-Tirmidhi,

an-Nasai and Ibn Majah)

164

& *3
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>

cA
^
^
^
^
; JLi o^L.s^ ^ 1^j

O^isJ <3ill j U * l ^

J<I

u L k J L il 3 - *

'/J ji,

i j - p 1 4U ^ L

c*>Aj 4iA)3

& JUAJIJ

<>? ( ^ y 1

.(,,i3 p i :ijU j ^ '> 1 )1 : ^ 3

ijb >

-T

4 jI

i-io lp

b l ^ l 0 * 1 li} 0 15
iljL ij

- 'IT'

SI : U

^ j l v -

c l l j _ ^ _ , J_JJUI S J L J U ^ .

:3 U

4(r,i i i i j u , <3jioi

. AjijjJl Jajl^ajl

oz*i ^ <J1

jy-dlJ jy>J15

N ^<iJt y * JlJl yuJl 3j^ajuJl { \ )

J-ixJI cw b L : <jjiJl (T)

J ^ l f jJ lj > i3 l <b*j

. y > J i j f liJi : Jtiji (r)

165

<

6 4 ) O n the authority o f cU m ar (m ay A llah be p lea sed

w ith h im ) that h e 1 said A llah u A kbar, then op en ed
the prayers w ith it .2

(Related by Muslim)
6 5 ) T h e M e sse n g e r o f A lla h (m ay the b le ssin g s and
p e a c e o f A lla h b e u pon h im ), w h en he b eg a n h is
prayer w o u ld say: I have directed m y face, as a true
b e lie v e r and n ot o n e o f the p o ly th eists, to H im w h o
has created the h e a v e n s and the earth. M y prayers
and m y d e v o tio n s, m y life and m y death, b e lo n g to
A lla h , Lord o f th e w orlds; H e has n o a sso cia te, and
th u s h a v e I b e e n in stru cted, and I am o n e o f the
M u slim s. O A lla h , Y ou are the Suprem e S o v ere ig n ,

1.1. e., the Prophet.

2 .1. e., with the invocation given in 63.
166

- "V

" J s

O)

" " '"

r

If"'"'

u r ^ l
3

J J

o -?

f ' - * 'H

^ J l JJ

- ^
^

i4 4 -3

U t i_ ^ 3 ! _ ^

( j*S '- r r ^ J
t^LJJbj

>

V t j j a JliJI

t i l U j l i j l i- g ilt

, ^LuJl ^JbJI ^

:J U

p U a lt

SMj o i ^ i J i
4( l r c x? j - ^ '
*3)
d j 0 ^ 1

^l.4t.*VI Lp Jj ^1 (3)
167

there is no g o d b u t Y o u . Y o u are m y Lord and I am

Y o u r serv a n t. I h a v e d o n e w ro n g to m y s e lf, and I
a c k n o w le d g e m y g u ilt, s o fo r g iv e m e all m y sin s;
there is n o o n e w h o fo r g iv e s sins but Y ou . G u id e m e
to the b est o f m o r a ls, and no on e g u id e s to the b est
o f th em but Y o u ; and avert from m e the w o rst o f
th em , and n o o n e averts the w orst o f them but Y o u .
H ere I p r e se n t

m y s e lf to Y o u and s e e k Y o u r

a p p r o v a l. A ll g o o d is in Y o u r h an d s. E v il is n ot
Y o u rs, and I am o f Y o u and to Y o u . M ay Y o u be
b le s s e d and g lo r ifie d . I ask fo r g iv e n e ss o f Y o u and I
turn to Y o u in rep en ta n ce.

(Related by Muslim)

168

i - i i t

iilj

>

, ' ^

c e J

i i >

4 C -j I V |

4C-1

^ J I

tL o ^ -

\ j L

4* \iij J

^
.

4 j|

t ( / J g

v j ^ S ii

v i
<15

| j
V

v ii^ J

4c J l

cT ^

4o J U

j j

c J r j i:

^1A

^ jI

Jbu U Ia^J j 4*Jj Jaj < -Jj 0 )

lUL>jj

U o Ip IUII
169

6 6 ) T h e M e sse n g e r o f A llah (m ay the b lessin g s and

p e a c e o f A lla h b e upon h im ) w o u ld c o m m en ce h is
prayers w h en he perform ed them at night (w ith the
w ord s): O A lla h , Lord o f G abriel and o f M ik a Il
and o f Israfil, C reator o f the h eaven s and the earth,
K n o w er o f the in v isib le and the v isib le. Y o u ju d g e
b e tw e e n Y o u r serv a n ts in that about w h ich th ey
d iffer . G u id e m e by Y ou r p erm issio n to th e truth
a b o u t w h ic h p e o p le h o ld d iv erg en t v ie w s. V er ily
Y o u gu id e w h o m Y ou w ill to a straight path.

(Related by Muslim)
6 7 ) T h e M e sse n g e r o f A llah (m ay the b le ssin g s and
p ea ce o f A llah b e upon him ) w ould say w hen he rose
to prayer in the m id d le o f the night: O A llah, praise
b e to Y o u , Y o u are the light o f the h eaven s and o f
the earth and o f th o se therein; and praise be to Y ou;
Y o u are the U p h o ld er o f the h eaven s and the earth

170

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o -

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f u

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

^-^>o cJl t oL^JLlIj wUJl j*Jlp
UJ *
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aJ I U - i liiLp
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171

and o f th o se therein; and praise be to Y ou , Y o u are

the Lord o f the h ea v en s and o f the earth and o f those
therein; and praise be to Y o u , Y ou are real, and Y our
p r o m ise is real, and Y o u r w ords are real, and the
m e e tin g w ith Y o u is real, and H ea v en is real, and
H e ll-fir e is re a l, and th e p rophets are rea l, and
M u h am m ad is rea l, and the D ay o f J u d gem en t is
real. O A llah , to Y o u h a v e I subm itted, and in Y ou
h a v e I b eliev ed , and upon Y ou have I relied, and to
Y o u I h ave returned in repentance, and for Y o u have
I co n ten d ed in d isp u te, and to Y ou have I subm itted
ju d g em en t, so fo r g iv e m y early sins and m y late sins,
th o se I h a v e k e p t sec ret and th o se I h a v e d o n e
o p en ly . Y ou are m y G od , there is n o g od sa v e Y o u .

(Related by al-Bukhari and Muslim)

172

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4 ^ i ^y>j ^ j V l j o l j U j j

t> J i

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t^ J - 3 u i j
43 * - ii- L - J lj
3 J 3 j

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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 ) O n the au th ority o f H udhayfah (m ay A lla h b e
p lea sed w ith h im ) that he heard the Prophet (m ay the
b le ssin g s and p ea ce o f A llah be upon him ) say w hen
he

b ow ed

dow n:

su b h a n a

ra b b iy a

l - cA z im

(G lo r ifie d is m y G reat L ord!) three tim e s. A n d

w h en he prostrated h im se lf he said: subljana rabbiya
l - A cla (G lo r ifie d is m y m ost S u b lim e L o rd !)
three tim es.

(Related by Abu Dawud, at-Tirmidhi,

an-Nasai and Ibn Majah)
6 9 ) A n d in the H adith o f cA li (m ay A llah be p leased
w ith h im ) co n cern in g the prayers o f the M essen g er
o f A lla h (m ay th e b le ssin g s and p eace o f A lla h be
u p on h im ), (it is said ) that w hen he had b ow ed d ow n
h e w ou ld say: 0 A llah, to Y ou have I b o w ed d ow n ,
an d in Y o u h a v e I b e lie v e d and to Y o u h a v e I

174

11

/-u p

aui

iio i

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= (fj

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^

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4o* l

a^-U

4 A 1 P

<

(^

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ij
4

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^

>T

vI j M

J
yi ^ S
l>

3>.

i l

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ia

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l * i - b

i j

44

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iljo

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175

su b m itted . M y h earin g and m y sig h t, m y brain, m y

b o n e s and m y n erv e s h a v e h u m b led th em se lv es to
Y o u . A n d w h e n he had raised h is head from the
b o w in g p o sitio n h e w o u ld say: A lla h hears him
w h o h as p raised H im , O our L ord, and to Y o u b e
p raise fillin g the h ea v en s and fillin g the earth and
f illin g that w h ic h is b e tw e e n th em , and fillin g
a n y th in g furth er that Y o u w a n t. A n d w h en he
p rostrated h im s e lf h e w o u ld say in h is prostrate
p osition : O A lla h , to Y ou h ave I prostrated m yself,
and in Y o u h a v e I b e lie v e d , and to Y o u h a v e I
su bm itted . M y fa c e has prostrated its e lf to H im w ho
cr ea te d and fa sh io n e d it and w h o o p e n e d ou t its
hearing and its sigh t. M ay A llah, the b est o f creators,
b e b le sse d .

(Related by Muslim)

176

"

Uj j

tit

" 1

t^JJ

^
'fj

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C0~LoJ>-

<1)1

I (JjJL

ij?

: <oj j >w
^

liu J i JJ3

J j i j J j>w

.o 3 ^

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l <UI J j L J

b jj

.iu * 4 1 )1 1

<iL>- ^ J d J
>

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L* * jf3 t-*4~? ^ j-JJ

K ir " 1 st

.o il

111

cr^J
-

u ^ 1 ;J?3

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c v^-JL wI o JU_j

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co

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A .,,*

aM

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177

7 0 ) A n d cA ishah (m ay A llah be p lea sed w ith her)

said: T h e M e sse n g e r o f A llah (m ay the b lessin g s and
p e a c e o f A lla h b e upon him ) w o u ld often say in his
p o sitio n o f b o w in g d ow n and prostration: G lory be
to Y o u , O A lla h , our Lord, and praise be to Y ou . O
A lla h fo r g iv e m e fo llo w in g the injunction o f the
Q u ran. S h e refers to H is (E x a lted is H e) w ords:
G lo r ify you r L ord, g iv in g praise to H im , and ask
H is

fo r g iv e n e s s ,

He

is

e v e r - a c c e p t in g

of

rep en ta n ce. 1

(Related by al-Bukhari and Muslim)

7 1 ) T h e M e sse n g e r o f A llah (m ay the b le ssin g s and

p e a c e o f A lla h b e upon him ) w o u ld say w h en in the
p o sitio n o f b o w in g d ow n and o f prostration: M o st
p erfect, m o st h o ly , the Lord o f the a n g els and o f the
so u l.2

(Related by Muslim)

1. The Chapter of Succour 110:3.

2 .1.e., Gabriel.
178

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vU U J _ V

<1)1 ^ 2 sH;^' J j j jl5

**

t iijL<->oj

l)J j

< jy

-o T y Jl

J jy

j^.11'

36

cIL

J jfe

*J

dt3 jJUc,

: J l* J

.[r >^ * ^ J i] fuy

*j

ij-L

j g ^ i i j j j i S '_ \ m

- ( ' ),
3. - *
V->
c r ' J L-9 J - r ' ' ,) * J - > ^ J
(,). C j $ J i
JL~

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*y*

i t>
t .

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J

3% >U i

I : qj~-J' (')
J i^ - li' :C V (Y)
179

7 2 ) T h e M e sse n g e r o f A llah (m ay the b lessin g s and

p eace o f A lla h be upon him ) said: Take note that I
w a s fo rb id d en to recite the Q uran w hen b o w in g
d o w n and in prostration. A s for b ow in g d ow n, ex to l
th erein th e L ord; and as for p rostration, ex ert
y o u r s e lf in m a k in g supplication, for it is sure to b e
an sw ered to y o u .

(Related by Muslim)
7 3 ) cA w f ibn M a lik said: I stayed up one night w ith
the M essen g er o f A llah (m ay the b lessin g s and p eace
o f A lla h b e upon h im ) and he rose and recited the
C hapter o f the C o w . H e did not p ass b y a verse o f
m ercy w ith o u t stop p in g and asking for m ercy, and
h e d id n ot p ass b y a verse o f p u n ish m en t w ith ou t
sto p p in g and sa y in g I take refu g e in A lla h . H e
said: T h en he b o w e d d ow n for as lo n g as h e had

180

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U 5Ij

\S U

O ^ p jjl

I5 lj
ol

4 ^ 1

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51

4LJ I j J j J

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4

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iS V J j

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181

been standing in prayer, saying in his bow ed

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-Nasai)
74) The M essenger 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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'

's'

s'

O J^A JI

dU S J i * e i j > w ^
^L ^Jij ^jb

jj I

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>^

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Lfj :JiiJ
0

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c i u j l s i j &J
. JuiJl i u

183

7 5 ) T h e M e ssen g er o f A llah (m ay the b lessin g s and

p e a c e o f A llah b e upon h im ), w h en he raised his
head from the p o sitio n o f being b o w ed dow n, w ould
say:
O A lla h , our L ord , praise be to Y ou , fillin g the
h ea v en s, and fillin g the earth, and fillin g that w h ich
is b etw e en them , and fillin g an yth in g further that
Y o u w ant, w orthy Y ou are o f praise and o f glory,
(w h ich are w ords) that are the m ost truthful a servant
can say o f Y ou, and all o f us are servants to Y ou . O
A lla h , there is no w ith h old in g what Y o u have g iv en ,
and there is no o n e to g iv e what Y ou h a v e w ithheld.
H e w h o p o sse sse s (w orldly) fortune w ill not b en efit
therefrom (on the D a y o f Judgem ent).

(Related by Muslim)

184

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OlS* V o

; j _ . tj _ u j i JjJ l j ^j ;1ii
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5Ldl Jl 4-Uj 5^a ^ ^o c-i~.
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J

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j . Ja>*Jl
>L~><Jl

^ y

wJLii

y*

(^ )
Jt>Jl (^ )

Aj JC j *)l

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 H im . 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.
(Related by al-Bukhari)

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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Cr? ^ J

* j

j JiSj _ \n
4 S I <*#r^ * Ibnj

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J _ ^ 3 3 L J i i oJ l _*>- (-j_ * J ^
l i

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r J s c J J l ,y #

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u ji

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u li

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i* 5

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i j J J l i - vv
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jjS S

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187

7 8 ) T he M e sse n g e r o f A llah (m ay the b lessin g s and

p e a c e o f A lla h b e u p on h im ) w o u ld say in h is
p o sitio n o f prostration: O A llah, forgive m e all m y
sin s, the m in o r o n e s and the m ajor o n es, th e first
o n e s and the last o n es, the open on es and the secret
o n e s.

(Related by Muslim)
7 9 ) cA ishah (m a y A llah be pleased w ith her) said: I
c o u ld n ot fin d th e Prophet (m ay the b le ssin g s and
p ea ce o f A lla h b e upon him ) on e night (in h is usual
p la ce o f sle e p in g ), so I searched round for h im and
m y hand fe ll on th e so le s o f his feet w h ile he w a s in
prostration, and th ey w ere raised. H e w as saying:
O A lla h , I tak e refu g e in Y ou r approval from
Y ou r d isp lea su re, and in Y our rem ission from Y our
p u n ish m en t, and I take refu ge w ith Y ou from Y ou .

188

y - t i j - i e 5 g 4il Oj j ol_S . VA
'* 3 j

i< J S y J i y J > i i l f 4 J J U
a>i

'

>y -T * \'A

:
( 'V i

(A~

:l^ >

^1

[^ Ij-iJ I
cf9
*

li$ U

j_ U

^c-4- ^ c r ^ i
x

o J lij.v ^

o li $ | ^_ JI o U

a^ L a IJU

**

! (J^jL jJ b J t (jllrfjy ,<a< Lo-*_} C

c iik L ^

'y

B u ^

iL S j p i j
x

j j

tv iiijjip

JL>c_wwJl
i

tf

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( \)

^ ( *)
189

I ca n n o t truly m ea su re out praise en o u g h for Y o u ,

Y o u are as Y o u h a v e praised Y o u rself.

(Related by Muslim)
8 0 ) T h e M e sse n g e r o f A llah (m ay the b lessin g s and
p e a c e o f A llah b e upon him ) w ou ld say b etw een the
tw o p rostrations: O A lla h , fo r g iv e m e, and have
m e r c y upon m e, and g u id e m e, and restore m e to
w e ll-b e in g , and p rotect m e, and provide for m e .

(Related by Abu Dawud)

8 1 ) T h e M e sse n g e r o f A llah (m ay the b le ssin g s and
p e a c e o f A llah b e u pon him ) w o u ld say b etw een the
tw o p rostrations: O m y Lord, fo r g iv e m e. O m y
L ord, fo rg iv e m e .

(Related by Abu Dawud)

190

JU

US

j\

^ -X
^ 1i - A

O -ri

u j j

cr^jjb
cr^^J
*
< '

^ ii^ ^ A*

S _ A

'-iJ'^J

ijb

1j_ j J_j-i j| <ii J > j o u s _ a \

**

**

Jjl

J ~ i Oil U *hi)l ^ 1,1 N ^ ( \)

.^ b

(Y)

191

13. On invocations during the prayers

and after the recitation of Tashahhud1
8 2 ) T h e M e sse n g e r o f A lla h (m ay the b le s s in g s and
p ea ce o f A lla h b e upon him ) said: W hen o n e o f y o u
has fin ish e d the fin a l recitation o f the T ashahhud, let
h im sa y that he tak es r e fu g e in A lla h fro m fo u r
th in g s: fr o m th e p u n ish m e n t o f h e ll, fr o m th e
p u n ish m en t o f th e grave, from the test o f life and o f
death, and from th e e v il o f the F alse C hrist.

(Related by Muslim)

1. Tashahhud: i.e., reciting the statement of faith with which

each prayer is concluded.
192

Jju j P ^ a i\

* U j J l

i _

**

\ r

Yj - i lijn : j g <il J j J J ls . AT
^

tjiL,

c ^ iJ I y U p

<

r *

- r ,'*Ap ^

- ^

- j>

4 o U - U lj L> m J1 i ,yj
^

193

8 3 ) A n d o n the authority o f cA ishah (m ay A lla h be

p le a se d w ith her) that the M e ssen g er o f A lla h (m ay
the b le s s in g s and p e a c e o f A llah b e upon h im ) w ou ld
m ak e the fo llo w in g invocation:
O

A lla h ,

I ta k e

r e fu g e

in

Y ou

fr o m

th e

p u n ish m e n t o f th e g ra v e, and I take refu g e in Y o u

from the test o f th e F a lse Christ, and I take refu g e in
Y o u fr o m the te m p ta tio n o f life and o f d eath . O
A lla h , I tak e r e fu g e in Y o u from sin n in g and from
d e b t. S o m e b o d y said to him: H o w o fte n y o u ask
r e fu g e fro m debt! A n d h e said: I f a m an is in debt,
h e ta lk s and lie s (in h is talk), h e p ro m ises and h e
fa ils to k eep his p ro m ise.

(Related by al-Bukhari and Muslim)

194

o\ L f * <ii r-~ j L i j u

: ;% i)i , j

S j . ax

o is s H -ii 3 * - j

v lJLi j , 3 l .

Ijilj

t J l S-j JI ^ - U l iS i ^

J i; i _ ^ l j

j t f j i 4 - u i J ij w o n

iij

i> 1 ^
u

^ j , fJ lJ U

33Laa . 3

ijjj

j > - * j | 5 j

:3u

JI

<>*

S L iw ^ N l

t.

- \ ' S' ' \*' ' " " ' \

(( l aJL >-\i J i p j j

f >

o j

'y' ' ' - ' w<-'

t1 >JL5o

.^ o U

- J lj

y \

'

ts 4

fliS /l

**\j*j

j^ p l

( ' )

;f > (t )
195

8 4 ) A n d on the au th ority o f cA b d ullah the so n o f

cA m r (m a y A lla h be p lea sed w ith them both) that
A b u B ak r a s-S id d iq (m a y A lla h b e p le a se d w ith
h im ) sa id to th e M e s se n g e r o f A lla h (m a y th e
b le s s in g s and p e a c e o f A lla h b e upon him ): T ea ch
m e an in v o ca tio n for m e to say in m y prayers. H e
said Say: 0 A lla h , I have greatly w ron ged m y se lf,
(and) there is no o n e but Y ou w h o fo rg iv es sin s, so
g iv e m e fo r g iv en ess from Y ou, and have m ercy upon
m e, Y o u are the F orgivin g, the M ercifu l.

(Related by al-Bukhari and Muslim)

8 5 ) T h e M e sse n g e r o f A llah (m ay the b lessin g s and
p e a c e o f A lla h b e upon h im ) w o u ld say am o n g th e
fin a l in v o ca tio n s h e m ade b etw een the sayin g o f the
T ash ah h u d 1 and th e T aslim 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

4i)l

jj* - * iji

Jti 4if-

-A t

(Jj-La JI

j j

LI <1)1 t I " g' ^-

cH
- ^ j- 1 : l /_ u i IS 41 J j _ > }
-

io li

:</ :JU

^ jiu . c i ^ 0 ^ 1 )1
C jt

l x'

V **-*
^

. ^

^ 1

**

sji j J u f t

0 1 5 . AO

J>i

llllj

-j J j i j U

197

O A lla h , fo r g iv e m e m y early and m y later sin s,

th o s e I h a v e k e p t se c r e t and th o se I h a v e d o n e
o p e n ly , and th o s e in w h ich I h a v e e x c e e d e d all
b o u n d s and those Y o u k n ow o f better than I. Y o u are
th e E x p e d iter and the D e la y e r ,1 there is n o g o d but
Y o u .

(Related by Muslim)
8 6 ) cA m m a r ibn Y a sir (m ay A lla h be p lea sed w ith
h im ) p erfo rm ed a prayer and m ade it b rief. O n e o f
the p e o p le said to him : Y ou have red u ced or you
h a v e m ad e b rief the prayers. H e said: A s to that, I
sa id in v o c a tio n s in it that I had heard fro m the
M e sse n g e r o f A lla h (m a y the b lessin g s and p e a c e o f
A lla h b e u p on h im ). W h en he rose to le a v e , a man
from the p eo p le (p resen t) fo llo w e d him and ask ed
h im about the in v o ca tio n , and he said (that it w as):
O A lla h , w ith in Y ou r k n o w le d g e o f the u n seen
and Y o u r ab ility 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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Y o u k n o w that lif e is b est for m e and g iv e m e death

if Y o u k n o w that death is best for m e. O A llah , I ask
o f Y o u that I sh o u ld fear Y ou in th e u n seen and in
the s e e n , and I a sk o f Y o u that I sp eak the truth,
w h eth er in co n te n tm en t or anger, and I ask o f Y ou
the m id d le w a y in p overty and rich es, and I ask o f
Y o u g ra ce that w ill not run ou t, and I ask o f Y ou
u n in terru p ted p e a c e o f m in d , and I ask o f Y o u
co n te n tm e n t a fter d estin y (has b een im p lem en ted ),
and I ask o f Y o u e a s e o f life after death, and I ask o f
Y o u th e d e lig h t o f Y o u r c o u n te n a n c e , and th e
lo n g in g for m e e tin g Y ou in a not ad verse and hurtful
c o n d itio n , nor in a state o f discord that ca u ses on e to
g o astray. O A lla h , attire us in the finery o f faith and
m ak e o f us rig h tly -g u id ed g u id es.

(Related by an-Nasai)

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8 7 ) W hen the M e ssen g er o f A llah (m ay the b lessin g s

and p ea ce o f A lla h be upon him ) ended his prayers
he w o u ld ask fo r g iv e n e ss o f A llah three tim es and
w o u ld say: O A llah , Y ou are P eace and from Y o u is
p e a c e . M ay Y o u be praised, O Y ou w h o p o sse ss
m ajesty and b o u n ty .

(Related by Muslim)
8 8 ) W hen the M essen g er o f A llah (m ay the b lessin g s
and p eace o f A lla h be upon him ) finished his prayers
he w o u ld say: T here is no god but A llah alon e, H e
h a v in g n o a sso cia te . H is is the d om inion and H is the
p ra ise and H e is o m n ip o ten t o v er ev ery th in g . O
A lla h , there is n o o n e to w ith h old w hat Y ou have
g iv e n , and no o n e to g iv e w hat Y ou have w ith h eld.
H e w h o p o sse sse s (w orld ly) fortune w ill not b en efit
therefrom (on the D ay o f Judgem ent).

(Related by al-Bukhari and Muslim)

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89) A nd on the authority o f cA bdullah the son o f azZ ubayr (m ay A lla h be p leased w ith them both) that
the P rophet u sed to say at the en d o f each prayer
w h en c o n c lu d in g it: T here is n o g o d but A lla h
a lon e, H e h a v in g no associate. H is is the d om in ion ,
and H is the p r a ise , and H e is o m n ip o ten t o v e r
ev eryth in g . T here is no strength or pow er ex cep t in
A lla h . T here is n o g o d but A llah and w e w orsh ip
o n ly

H im .

He

h as

b e n e f ic e n c e

and

He

h as

superabundance, and to H im is g o o d ly praise. T here

is n o g o d but A lla h . W e are sin c ere to H im in
relig io n , e v e n if the g o d less d islik e it. A nd the son
o f az-Z ubayr (m ay A llah be p leased w ith them both)
said: T he M essen g er o f A llah used to say aloud these
w ords at the end o f every prayer.

(Related by Muslim)

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9 0 ) A n d on the au th ority o f A b u H urayrah (m ay

A lla h b e p le a s e d

w ith h im ) that th o se o f the

E m igra n ts1 w h o w ere poor cam e to the M essen g er o f

A lla h (m ay the b le ssin g s and p eace o f A llah b e upon
h im ) and said: T h e afflu en t h ave m ade o f f w ith the
h ig h e st d e g r e e s ( o f m erito rio u s a cts) and la stin g
fe lic ity . T h e y pray as w e pray, and they fa st as w e
fast, and they h a v e a superfluity o f riches b eca u se o f
w h ich th ey are a b le to g o o n P ilgrim age and o n the
cU m ra h ,2 and th ey w a g e h o ly war, and they g iv e in
charity. H e said: Shall I not teach y o u so m eth in g by
w h ich to catch u p w ith th o se w h o h ave su rp assed
y o u and by w h ich you w ill surpass th o se w h o c o m e
after y o u and w h ereb y there w ill b e no o n e better
than y o u oth er than he w h o has d o n e as y o u h ave
d o n e ? T h e y said: Y e s

in d eed , O M e sse n g e r o f

A lla h . H e said: Y o u say subhana llah (H o w 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.

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A lla h from e v e r y im p e r fe c tio n !) and y o u say alham du lilla h (P ra ise be to A llah ) and y o u say A llahu
ak bar (A lla h is g r e a te st) after ev ery prayer thirtythree tim e s.

(Related by al-Bukhari and Muslim)

A b u S a lih said: H e says: subhana llah (H o w far is
A lla h fro m e v e r y im p e r fe c tio n !), al-h a m d u lilla h
(P r a ise b e to A lla h ) and A lla h u akbar (A lla h is
g rea test), until th ere are thirty-three o f each o f them .
9 1 ) O n the authority o f the M essen g er o f A lla h (m ay
the b le ssin g s and p ea ce o f A llah be upon h im ), w h o
said: H e w h o s a y s subhana llah (H o w far is A llah
fro m ev ery im p erfectio n !) at the end o f each prayer
th ir ty -th r e e tim e s and w h o sa y s a l-h a m d u lilla h
(P r a ise b e to A lla h ) thirty-three tim e s and A lla h u

208

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akbar (A llah is greatest) thirty-three tim es, and w h o

c o m p le te s the hundred by saying: There is no g o d
b u t A lla h , H e h a v in g n o a sso c ia te , H is is th e
d o m in io n and H is the praise and H e is om n ip oten t
o v e r e v e r y th in g w ill have his sin s fo rg iv en him ,
e v e n if they b e as the foam o f the sea .

(Related by Muslim)
9 2 ) O n th e au th ority o f the P rophet (m a y the
b le s s in g s and p ea ce o f A llah be upon h im ), w h o
said: T here are tw o p ra ctic es1 or tw o habits2
w h ich no M uslim servant (o f A llah) keeps to w ithout
h is g o in g to h eaven . T h ey are ea sy and th o se w h o
p ractise them are few . H e says subhana Tlah (H o w
far is A llah from every im p erfection !) at the en d o f
ea c h prayer ten tim es, and he says al-ham du lilla h
(P r a ise b e to A lla h ) ten tim es, and he says A lla h u

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 (A llah 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) thirtythree tim es, and subhana llah (H ow far is Allah
from every im perfection!) thirty-three tim es. This
makes a hundred on the tongue and a thousand in the
Scales. He said: I have seen the M essenger o f Allah
(may the blessings and peace o f Allah be upon him)
cou n tin g 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 w ho 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.
212

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(m ea n in g the d e v il) co m e s to on e o f you (in his tim e

o f sle e p ), and he puts him to sleep b efore he has said
(th e s e in v o c a tio n s ), and h e c o m e s to him in h is
p rayers and re m in d s h im o f so m e w o rld ly n eed
b efore he sa y s th em .

(Related by Abu Dawud, at-Tirmidhi and an-Nasai)

9 3 ) O n the authority o f cU qbah ibn cA m ir, w h o said:
T h e M e sse n g e r o f A lla h (m ay the b le s s in g s and
p e a c e o f A llah be upon him ) ordered m e to recite the
M uca w w id h a h s1 at the end o f every prayer.

(Related by Ahmad and Ibn Hibban)

9 4 ) O n the authority o f M ucadh ibn Jabal (m ay A llah
b e p le a se d w ith h im ) that the M e sse n g e r o f A lla h
(m ay the b le ssin g s and p eace o f A lla h be upon him )
took h im by the hand and said: O M ucadh, by A llah
I lo v e y o u , so do n o t om it to say at the end o f every
prayer: O A llah, h elp m e to rem em ber Y ou , to thank
Y o u and to w orsh ip Y ou w e ll.

(Related by Abu Dawud and an-Nasai)

1. The Chapter of the Daybreak (113) and the Chapter of

Mankind (114).
214

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14. Al-Istikharahthe prayer for

seeking guidance in making the
best choice
9 5 ) T h e M e sse n g e r o f A llah (m ay the b lessin g s and
p ea ce o f A lla h b e upon him ) taught us (to sa y ) the
Istikharah prayer in all matters in the sam e w ay as he
w o u ld teach us a chapter o f the Q uran, saying: If
on e o f y o u in ten d s to do so m eth in g , let h im m ake
tw o n on -o b lig a to ry rakcas, then let him say: O A llah,
I seek from Y ou in Y our k n o w led g e to g u id e m e in
m ak ing the b est c h o ic e , and I beg Y ou through Y our
p o w er to g iv e m e p ow er to do it, and I ask Y o u o f
Y ou r great favou r, for Y ou are ab le and I am not,
and Y o u k n o w and I d o not, and Y ou are the A ll
k n o w in g o f the u n seen . O A llah, i f Y ou k n o w that
this matter and y o u nam e it is better for m e in m y
relig io n , m y liv in g and m y final d estin y, w hether it
be so o n or late, then d ecree it for m e and facilitate it
for m e, and g iv e m e Y our b lessin gs in it. A nd if Y ou

2 1 6

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k n ow that this m atter is w orse for m e in m y religion ,

m y liv in g and m y final d estin y, w hether it be soon or
late, then turn it a w a y from m e and turn m e aw a y
from it, and d ecr ee for m e that w h ich is b est w h er
ever it m ay b e, then ca u se m e to be content w ith it.

(Related by al-Bukhari)
N o o n e has regretted w h o has sou ght gu idan ce from
the C reator in m ak in g a c h o ice, has con su lted (h is)
f e llo w b e in g s an d has c o n sid e r e d c a r e fu lly h is
m atter. A lla h th e A lm ig h ty has said: A nd co n su lt
w ith th em upon the con d u ct o f affairs. A n d w h en
y o u are r e s o lv e d , th en put you r trust in A lla h . 1
Q atadah said: N o p e o p le h ave c o n su lted a m o n g
th em se lv es seek in g the favour o f A llah, w ithout their
b ein g gu id ed to the b est w ay for their affair.

1. The Chapter of the Family of cImran 3:159.

218

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219

15. What is to be said at the time of

distress, anxiety and sadness
9 6 ) T h e M e sse n g e r o f A llah (m ay the b lessin g s and
p e a c e o f A lla h b e upon h im ) u sed to say w h en in
distress: T here is n o god but A lla h , the G reat, the
C lem en t; there is n o god but A lla h , the Lord o f the
G reat T hrone; there is no god but A llah , the Lord o f
the h ea v en s and the Lord o f the earth and the Lord o f
the N o b le T h ron e.

(Related by al-Bukhari and Muslim)

9 7 ) O n th e a u th o rity o f the P rop h et (m a y th e
b le ssin g s and p ea ce o f A llah be upon him ) that w h en
so m e m atter serio u sly disturbed h im , he w o u ld say:
O L iv in g and Eternal O ne, o f Y our m ercy I ca ll for
h elp .

(Related by at-Tirmidhi)

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221

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 o f affairs. There is no god but You.
(Related by Abu Dawud and Ibn Hibban)
99) The M essenger of Allah (may the blessings and
peace of Allah be upon him) said to A sm 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.
(Related by Abu Dawud)

1. Lit. for the twinkling of an eye.

222

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2 2 3

100) The M essenger of Allah (may the blessings and

peace of Allah be upon him) said: The invocation
o f Dhu n-N un1 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: N either w orry nor sorrow has afflicted a
servant (of Allah) when he has said: O Allah, I am
Y our 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.

224

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225

Y our ju d g em en t is carried out on m e; Y our d ecisio n

about m e is ju st, I ask Y ou by ev ery nam e that is
Y ou rs and by w h ic h Y o u have nam ed Y o u r se lf or
that Y o u h a v e s e n t d o w n in Y ou r b o o k or h a v e
taught to on e o f Y o u r creation or that Y ou have kept
w ith Y o u r se lf in the k n o w led g e o f the u n seen that
Y o u h ave, to m ak e the Q uran the lif e 1 o f m y heart,
the lig h t o f m y breast, the disperser o f m y sorrow ,
the rem over o f m y w orry w ithout A llah rem o v in g
h is w orry and h is sorrow and rep lacin g th em w ith
freed om from d istress.

(Related by Ahmad and Ibn Hibban)

1. Lit. the spring.

226

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227

16. What is to be said when meeting

the enemy and someone of power
1 0 2 ) T h e P rophet (m ay the b le ssin g s and p ea ce o f
A lla h b e upon h im ) w ou ld say w h en he w as in fear
o f so m e people:
O A llah , v erily w e put Y ou to fa c e them and w e
take refu ge in Y o u from their e v il w a y s.

(Related by Abu Dawud and an-Nasai)

1 0 3 ) O n th e au th ority o f the P rophet (m a y th e
b le s s in g s and p ea ce o f A llah be upon him ) that h e
u sed to say o n m eetin g the enem y: O A llah , Y o u
are m y v ig o u r and m y ally. W ith Y ou I w h eel about
and w ith Y o u I leap (upon the en em y ), and w ith Y o u
I fig h t.

(Related by Abu Dawud, at-Tirmidhi, Ahmad and Ibn Hibban)

2 2 8

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229

(.^^

1 0 4 ) cA b d u llah the son o f cA b b as (m ay A lla h be

p lea sed w ith th em both) said: A llah is su fficien t for
us! M o st E x cellen t is H e in w hom w e trust! T his w as
said b y A braham w hen he w as cast into the fire, and
it w a s said by M uham m ad w hen the p eo p le said to
him : V erily the p eo p le have gathered against y o u .1

(Related by al-Bukhari)

1. A reference to the Chapter of the Family of cImran 3:173.

230

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4

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231

17. On the devil intruding upon man1

A lla h the A lm ig h ty has said: A nd say: M y Lord, I
s e e k r e fu g e in Y o u from the su g g e s tio n s o f the
d e v ils , and I seek refu g e in Y o u , m y Lord, le st they
be p resen t.2
105)

O n the a u th o rity o f the P rop h et (m a y th e

b le s s in g s and p e a c e o f A llah be upon h im ) that he

u sed to say: I take refu g e in A lla h the H earer, the
K n ow er, from the accursed d ev il, from his ab ility to
d e r a n g e , h is p rid e and h is n o x io u s e x h a la tio n s ,
referring to the w ord s o f A llah the A lm igh ty: A nd
i f a w h isp e r from the d e v il reach y o u , th en see k
refu g e in A llah . H e is the Hearer, the K n ow er.3

(Related by Abu Dawud)

1. Lit. the son of Adam.

2. The Chapter of the Believers 23:97-98.
3. The Chapter of Fussilat 41:36.
232

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O)
233

1 0 6 ) T h e ca ll to prayers d riv es a w a y the d e v il. O n

th e au th ority o f A b u H urayrah that the Prophet (m ay
th e b le s s in g s and p ea ce o f A llah b e upon h im ) said:
T h e d e v il, if the ca ll to prayers is g iv en , retreats.

(Related by Muslim)
1 0 7 ) A b u Z u m a y l said: I said to the son o f cA b b as
(m a y A lla h be p lea sed w ith them both): W hat shall I
d o a b o u t s o m e th in g I fin d in m y s e lf (m e a n in g
so m e th in g in the w a y o f d ou b t)? H e said to m e: I f
y o u h a v e fou n d an yth in g in y o u r se lf ( o f d oubt), then
say: H e is the F irst and the L ast, and the O utw ard
and the Inw ard, and H e is K n ow er o f all th in g s.1

(Related by Abu Dawud)

1. A reference to the Chapter of Iron 57:3.

234

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235

18. On submitting to divine decree but

without holding back or being remiss
A llah the A lm ig h ty has said: O y ou w h o b eliev e, be
n ot a s th o se w h o d isb e lie v e d and sa id o f th eir
b reth ren w h o w e n t abroad in th e land or w ere
figh ters: If o n ly they had b een w ith us they w ou ld
not h ave d ied and b een killed, lest A llah m ay m ake it
a n g u ish in their hearts, and A lla h g iv e s life and
c a u ses death, and A llah is Seer o f w hat y ou d o . 1

1. The Chapter of the Family of cImran 3:156.

236

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*U<ai

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^p>- IjJL* p-5 l j i jl>>~-U ljjil- {Y)
'^

*'> ti' ''? (r )

237

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

p e a c e o f A lla h b e upon h im ) said: T h e v ig o ro u s
b e lie v e r is b etter and m ore lo v e d b y A lla h the
A lm ig h ty than the w eak b eliev er; and in e a c h o f
th em there is g o o d . Strive for what w ill b en efit yo u ,
and ask h elp o f A lla h (E xalted be H e!), and do not
h old back. A nd if som eth in g b efalls you , do n ot say:
I f o n ly I had d o n e such-and-such, but say: A llah has
d ecreed (it) and has d on e w hat H e w ish ed , for the
w ords if o n ly op en up the work o f the d ev il.

(Related by Muslim)

238

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L- ^
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2

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0 ^ 1 3

tlJLS'j IiS1
^baJ (jJ) !>u

! 1

239

19. About favours bestowed on man

A lla h the A lm ig h ty has said in the story o f the tw o
m e n :1 I f o n ly , w h en you had entered your garden,
y o u had said: That w h ich A llah w ills (w ill co m e to
p a ss). T here is no strength other than in A lla h .
1 0 9 ) O n th e au th ority o f the P rop h et (m a y the
b le s s in g s and p ea ce o f A llah be upon him ) that he
w o u ld say w h en se e in g som ethin g that p leased him:
P ra ise b e to A lla h through w h o se fa v o u r g o o d
th in gs are a cc o m p lish ed . A nd if h e saw som eth in g
that o ffe n d e d him he w ould say: Praise be to A llah
in an y e v e n t.

(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.
240

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lU i

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^ bbb*u L*-A*X>-S/
ow ij
241

20. About that which befalls a believer,

both small and great
A lla h the A lm ig h ty has said: T h o se w h o say w hen a
m isfo rtu n e b e fa lls them : V erily w e b e lo n g to A llah
and u nto H im w e are returning, su ch are th ey on
w h o m are b le ssin g s from their Lord and m ercy. Such
are the rig h tly -g u id ed . 1
1 1 0 ) T h e M e ssen g er o f A llah (m ay the b le ssin g s and
p e a c e o f A lla h b e upon h im ) said: L et o n e o f you
say: V e r ily w e b elo n g to A llah and unto H im w e are
retu rn in g , in e v e r y m atter (that b e fa lls h im ) ev e n
s o m e t h in g r e la tin g to the lea th er th o n g o f h is
s a n d a ls, ( i f it b rea k s), for (e v e n ) that is a m is
fortu n e.

(Related by Ibn as-Sunni)

1. The Chapter of the Cow 2:156-157.

242

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(*)

243

I l l ) Um m Salamah (may Allah be pleased with her)

said: I heard the M essenger o f Allah (m ay the
b lessin g s and peace o f Allah be upon him) say:
There is no servant (o f Allah) who is afflicted with
som e misfortune and who says: Verily we belong to
A llah and unto Him we are returning, O A llah,
reward me for bearing my misfortune (with patience)
and replace it with something better without Allah
rew arding him and replacing (h is lo ss) w ith
som ething better.
She said: W hen 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 eon e) better than him: the M essenger o f
Allah (may the blessings and peace o f Allah be upon
h im ).1

(Related by Muslim)

1. Because the Messenger of Allah then married her.

244

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ay

JL p

(j>>

t i)y &

U L

La

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245

112) A nd she said: T he M essenger o f A llah (m ay the

b le ssin g s and p eace o f A llah be upon him ) cam e to
A b u S alam ah w h en his e y e s w ere fix ed (in death),
and th e Prophet c lo se d his e y e lid s. T hen he said:
W h en the soul is taken, the sight fo llo w s it. S o m e
p eo p le o f his relatives raised a clam our, and he said:
D o not pray for y o u r se lv e s other than for g o o d
th in g s, for the a n g e ls co n firm w hat y o u sa y (by
sa y in g A m en ). T hen he said: O A llah, fo rg iv e A bu
S alam ah and raise his degree am ong th ose that have
b een rig h tly -g u id ed , and let him b e replaced by his
o ffsp r in g that rem ain, and fo r g iv e us and h im , O
L ord o f the W orld s, and m ake h is grave sp a cio u s
and g iv e him light therein.

(Related by Muslim)

246

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c - J L i j _ ^ T

c*' ^Vj^eL

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^

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-

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u Lp

*1 J r l (X)

247

21. On debt
113) O n the authority o f cA ll ibn A bi T alib (m ay
A lla h b e p lea sed w ith h im ) that a sla v e w h o had
m ade a w ritten contract w ith his m aster to p ay o f f
m o n ey , ca m e to h im and said: I am unable to pay o ff
the am ount that is due from m e, so help m e. H e said:
S h all I not teach y o u so m e w ords that the M essen ger
o f A lla h (m ay the b lessin g s and p ea ce o f A llah be
upon h im ) taught m e? W ere you to have upon you a
deb t (as b ig ) as a m ountain, A llah w ou ld discharge it
for y o u i f y o u w ere to say: O A lla h , m ak e that
w h ich is p erm issib le o f Y ours su ffice m e rather than
that w h ich is not p erm issib le, and m ake m e, through
Y our favour, d isp en se w ith everyon e but Y o u .

(Related by at-Tirmidhi)

248

'*' >

- ^
^
0" ^
^
i . 11 - * >^ i
<jP l>j>xS- ^>1
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l

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o_)>^c- (X)

249

22. On ruqyah1
114) T he M essen g er o f A llah (m ay the b lessin g s and
p e a c e o f A llah b e upon him ) used to say a

ruqyah

o v e r al-H asan and al-H usayn (m ay A llah be pleased

w ith th em ) (w ith the w ords): I see k protection for
the tw o o f you w ith the consum m ate w ords o f A llah
fro m ev ery d e v il and v en o m o u s rep tile and from
e v e r y e v il e y e . A nd he used to say: V erily your
father2 w o u ld u se them as a

ruqyah

for Ishm ael and

Isa a c.

(Related by ai-Bukhari)
1 1 5 ) O n the authority o f cA ishah (m ay A lla h be
p lea sed w ith her) that the Prophet (m ay the b lessin g s
and p e a c e o f A lla h be upon h im ) u sed to say a
ru q ya h

o v er so m e o f his rela tiv es by p a ssin g his

rig h t hand (o v e r the sick p erson ) and sa y in g : O

A lla h , Lord o f p eo p le, take aw ay the harm and heal
(h im ), for Y o u are the H ealer, there is no h ea lin g
oth er than Y our h ealin g, a healing that w ill not lea v e
any illn e ss.

(Related by ai-Bukhari and Muslim)

1. An invocation for protection against evil.

2. l.e., Abraham their forefather.
250

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<
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251

116) O n the authority o f cUthm an ibn A bl l-cA s that

he c o m p la in e d to the M e sse n g e r o f A llah (m a y the
b le ssin g s and p e a c e o f A llah be upon him ) o f a pain
he had had in his b od y sin ce he em braced Islam , and
the M e sse n g e r o f A llah (m ay the b lessin g s and peace
o f A lla h b e upon him ) said: P lace your hand w here
it hurts in you r b od y and say: In the nam e o f A lla h
three tim es, and sa y sev en tim es: I take refu g e in the
m ig h t and p o w e r o f A lla h from the e v il o f w hat I
fe e l and fear.

(Related by Muslim)

1 1 7 ) O n th e a u th o rity o f the P rop h et (m a y the

b le s s in g s and p e a c e o f A lla h be upon h im ), w h o
said: H e w h o v isits a sick man w h o se tim e o f death
h as n o t y e t arrived, and w h o sa y s w h en w ith h im
sev e n tim es: I ask A llah the Great, Lord o f th e G reat
T hron e, to heal y o u , A llah w ill heal h im .

(Related by Abu Dawud and at-Tirmidhi)

252

^ U !l
^

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J i O U iP ^

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Ia >-j -jfe *U)l i j j ^yJJ I 5 w

^a

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oui

i j j L .1 x i

f& j i l J i

r , j t f , 4i\ s j ~ i _,! : o l ^

3 ij

t l %

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: C jV y ' g * o l p D U i
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i V

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^

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253

23. On entering graveyards

118) T h e M essen g er o f A llah (m ay the b lessin g s and
p ea ce o f A lla h be upon him ) used to teach them that,
w h en g o in g out to the graveyards, they sh o u ld say:
P ea c e b e upon you , O p eop le o f the d w e llin g s, true
b e lie v e r s

an d

th o s e

who

have

su r r e n d e r e d

th e m s e lv e s to A llah . V erily w e sh a ll, w h en A lla h

w ills , b e jo in in g y o u . W e ask o f A llah to safeguard
us and y o u .

(Related by Muslim)

254

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j U

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f* D l

<ul (jLu

ij J

3 > : 31 ^ L U i J l

co

\ \A

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1 4

->

<-)i ^ b
^

* >

255

24. On praying for rain

119) O n the authority o f Jabir the son o f cA bdullah
(m ay A lla h b e p le a se d w ith them b oth ), w h o said:
T h ere ca m e to th e P rophet (m ay the b le ssin g s and
p eace o f A lla h be upon him ) som e w om en w h o w ere
w a ilin g ,1 and th e P rophet (m ay the b le s s in g s and
p ea ce o f A lla h b e upon h im ) said: O A lla h , send
d o w n o n us a rain that is w h o le s o m e , g e n tle ,
p rod u ctive, b e n e fic ia l and not harmful, soon er rather
than later and th e sk ies opened on them .

(Related by Abu Dawud and al-Hakim)

1 2 0 ) O n the au th ority o f cA ishah (m ay A lla h be
p lea sed w ith her), w h o said: T he p eo p le co m p la in ed
to the M e s se n g e r o f A lla h (m ay the b le s s in g s and
p e a c e o f A lla h b e upon him ) o f the d rought, so h e
ordered a p ulp it (to be brought) and it w as put d o w n
in the p la ce for h o ld in g prayers, and he a ssig n ed for
th e p e o p le a d a y on w h ich to g o ou t. S o the

1. Because of a drought.
256

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. * L -Jl p^ J lp C-ui-k>1 ( ^ )
. <U-l : > J t i _ p J ( )

257

M e sse n g e r o f A llah (m ay the b lessin g s and p eace o f

A lla h b e upon h im ) w en t out w h en the su n s rim
m ad e its appearance, and he sat d ow n on the pulpit
and said: A lla h is g r e a te st and P raise b e to
A lla h , (E xalted b e H e!), and then he said:
Y o u h a v e c o m p la in e d o f the d ry n ess o f you r
lan ds and o f the rain h old in g back from you b eyon d
its u su al sea so n , and A lla h (H o w far is H e from
ev ery im p erfectio n !) has ordered you to in vok e H im
and H e has p rom ised you that H e w ill answ er y o u .
T h e n h e said: P ra ise b e to A lla h , Lord o f the
W o rld s, the M ercifu l, the C om p assionate, O w n er o f
the D a y o f J u d g e m en t.1 There is no god but A lla h ,
w h o acts as H e d esires. O A lla h , Y ou are A lla h ,
there is no g o d but Y ou, Y ou are the se lf-su ffic ie n t
and w e are the n eed y. B ring d ow n upon us the rain
and m ak e w hat Y o u h ave brought d ow n for us a
p o w er and a su fficien cy for a tim e.

1. The Chapter o f the Opening 1:1-3.

258

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259

T hen h e raised h is hands, and he continued to raise

th e m u n til o n e c o u ld se e the w h ite n e ss o f h is
arm pits. T hen he turned his back on the p eo p le, and
h e put the in sid e o f h is cloak o u tsid e, w h ile raising
h is h a n d s. T hen he a d v a n ced u p o n the p e o p le ,
h a v in g c o m e d o w n (from the pulpit), and he prayed
tw o rak'as, and A lla h (E xalted be H e!) brought into
b e in g a clo u d and there w as thunder and ligh tn in g.
T h en , b y the p erm issio n o f A lla h the A lm ig h ty , it
rain ed , and he had not reached his m osq u e b efore
torrents o f rain flo w e d . W hen he saw the sp eed w ith
w h ic h th ey so u g h t sh elter, he la u g h ed (m a y the
b le ssin g s and p ea ce o f A llah be upon him ) (so m uch)
that h is m olars co u ld be seen , and h e said: I bear
w itn ess that A llah is capable o f d oin g everything and
that I am the servant o f A llah and H is M essen ger.

(Related by Abu Dawud)

260

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261

25. About winds

121) T h e M e ssen g er o f A llah (m ay the b le ssin g s and
p e a c e o f A lla h be upon h im ) said: W in ds are from
th e m e r c y o f A lla h and bring m ercy and bring
p u n ish m en t. W hen y ou see them d o not cu rse them ,
and ask A lla h for the b est o f them , and take refu g e in
A lla h from the w orst o f th em .

(Related by Abu Dawud, Ibn Majah and Ahmad)

1 2 2 ) T h e P rophet (m ay the b le ssin g s and p e a c e o f
A lla h b e u pon h im ), w h en a w ind b le w , w o u ld say:
O A lla h , I ask Y o u for the g o o d o f it and the g o o d
that is in it, and th e g o o d by w h ich it has b een sent,
and I take refuge in Y o u from the e v il o f it and the
e v il that is in it, and the e v il by w h ich it has b een
sen t.

(Related by Muslim)

262

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263

26. What is to be said when there

is thunder
1 2 3 ) cA b d u lla h th e son o f az-Z u b ayr (m ay A lla h be
p lea sed w ith them both) u sed , on hearing thunder, to
stop c o n v e r sin g and w o u ld say: H o w far is H e from
e v e r y im p e r fe c tio n ! H e w h o se p ra ise the thunder
e x to ls, and the a n g els (to o ) in a w 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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. \r :\r Ap^Ji
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 M essenger of Allah
(may the blessings and peace of Allah be upon him)
led the morning prayer for us at al-Hudaybiyah
[follow ing 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 M essenger 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.
(Related by al-Bukhari and Muslim)

266

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j 3lp cJUd U _ r v
jJu

J,aj'j

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j'vt_-5_j53l
.v_^ljS3l

267

('

125) A n as (m ay A llah be pleased w ith him ) said: A

m an en tered the m o sq u e on a Friday w h ile the
M e sse n g e r o f A lla h (m ay the b lessin g s and p ea ce o f
A lla h be upon h im ) w a s stan d in g d eliv erin g h is
serm o n . H e said: O M e sse n g e r o f A llah , a n im a ls
have perished and w e are at our w its end, so pray to
A lla h to g iv e us rain. S o the M essen g er o f A llah
(m ay the b lessin g s and p eace o f A llah be upon him )
raised h is hands, then said: O A llah, g iv e us rain. O
A llah , g iv e us rain. A nas said: B y A llah, w e did not
see any clou d s or streaks o f clou d s, and there w as no
b u ild in g or h o u se b etw een us and S a F .1 T hen from
b eh ind it a clo u d rose up, and w hen it w a s in the
centre o f the sk y, it spread out and then it g a v e rain,
and, by A lla h , w e did not se e 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

j iS :

"4>i

3u _ \ yo

y ii^ 4)1 3^-j b :3ui i3J^3

"4)1 oLi c^J_3i3' O-Jbaijlj (>)3l^__4^l
'3l* p

3|t 4)1 J ^ j *3*

U 4lj : ^ J 3 l i cblp1^Ll cII pI ^ I ) )

( *^

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o llla i
i

4jlS V j j b 2 ^

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( ^ ^ i-b 3 ? i J
*

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. <iyL*Jl

^Jai

.^ y jl ^lU-iJl l*i> ^ o x Jl

(X)

l*X>^\j :<p>3i)l (T)

J-- :^L- (l)

2 (9

T h en the fo llo w in g Friday a man entered by that

(se lfsa m e ) door w h ile the M essen g er o f A llah (m ay
the b le ssin g s and p eace o f A llah be upon him ) w as
stan d in g and d eliv erin g his serm on, and he said: O
M e sse n g e r o f A llah , anim als have perished and w e
are at our w its end as the roads are cut o ff, so pray
to A llah to hold it back from us. So the Prophet (m ay
the b lessin g s and p eace o f A llah be upon him ) raised
his hands, then said: O A llah, round about us and
not on us. O A lla h , on the h ills and the lo w -ly in g
m ou n tains, on the bottom s o f w ater-courses, and the
p la c e s w here trees g ro w and it cleared and w e
w ent out w alking in the sun.
(Related by al-Bukhari and Muslim)

270

V>, >

OX .

{j* J

p U

<ul <

Jl

jj a
^ oj>xJ1

c_j LJI

(. ( j ! C- * S3_& <iil J jmj L> i cJLii c<._Ja^o

i lip

<ul oli 3
^ ljl

y l> 3 lj

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(r)

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27 1

28. On seeing the crescent moon

126) T h e M e sse n g e r o f A llah (m ay the b lessin g s and
p ea ce o f A llah be upon him ) w ou ld say w hen seein g
the crescen t m oon: A llah is greatest; O A llah, bring
it to

us

in s a fe ty

and fa ith , in

se c u r ity

and

su b m issio n ,1 and in the su ccess o f w hat Y ou lik e and

ap prove o f. A llah is our Lord and you r2 Lord.

(Related by at-Tirmidhi, Ibn Hibban and al-Darimi)

1. l.e., as Muslims.
2. He is addressing the crescent moon.
272

J**
li| jg4l

-J 01 _ m

IjlU '*1*1 *_sljl 4 ^ 1 'il : 3 u 0^-jJl

t

4*^*jlj t<jL
ajNIj
.

d fc jj

S/L_<

\^J4

lr * S J

273

29. On journeying
1 2 7 ) O n the a u th o rity o f the P rop h et (m a y the
b le s s in g s and p e a c e o f A lla h be upon h im ), w h o
said: H e w h o w an ts to jou rn ey, let him say to those
h e le a v e s behind: I ask o f A llah to take you into H is
sa fe k e e p in g , H e in w h o se cu stod y nothing is lo st.
(Related by Ibn Majah, an-Nasai, Ibn as-Sunni and Ahmad)

1 2 8 ) S a lim said: T h e son o f cU m ar (m ay A lla h be

p le a s e d w ith th em b o th ) u sed to say to a m an
in ten d in g (to undertake) a journey: D raw near to m e
that I m ay b id y o u fa r ew ell as the M e sse n g e r o f
A lla h (m ay the b lessin g s and peace o f A llah b e upon
h im ) u sed to b id us fa rew ell and say: I ask o f A llah
to take into H is sa fek eep in g your religion, your g o o d
faith , and your last and final action s. A nd in another
v e r sio n he m ean in g the Prophet (m ay the b le ssin g s
and p e a c e o f A lla h b e u pon h im ) w h en sa y in g
fa r e w e ll to a m an, used to take him by the hand and
not let it g o till the man h im se lf had let g o th e hand
o f the Prophet (m ay the b lessin g s and peace o f A llah
b e upon him ), and he said it .1
(Related by at-Tirmidhi)

1. I.e., the above invocation.

274

( ^ ii\
C

vU^lj

^ J j id i 3U

:Z A U
^ .

J1

^ 1 u l

^ jjs j

j 4^-U j j I

i jUL J l i j - 5 T A

oil :\ JC. Sij ISJ jd^U 3 ^ U j <iil

* lI S s '^ j
p -Jly ^ J

4ii i

d i s v -s l i ^ - l j i

<*ill>La|j (Jjjj.} <1)1

- S I

cc^ - ^

I# ! (JjJL ^

s^' ^ r j
^ o*,Lj

^ -> J

c /r ^ ' -*d

^ J
<J*^' ^

* JU >

JaA>J

^-lad>o jlj i j-U

j*SSi_Sj jl 4)1 (jL->l

*lJ / i i#l (*)
275

129) A man cam e to the Prophet (may the blessings

and peace o f A llah be upon him ) and said: 0
M essen ger o f A llah, I intend (to undertake) a
journey. Supply me with the provisions. H e said:
May Allah provide you with piety. He said: Give
me more. And he said: May He forgive your sins.
H e said: G ive m e more. He said: And m ay He
facilitate good for you wherever you are.

(Related by at-Tirmidhi)
130) On the authority o f Abu Hurayrah (may Allah
be pleased with him ) that a man said: O M essenger
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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Y<\
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3^3 :<3u .<y*j

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277

30. On mounting a riding animal

1 3 1 )cAll ibn Rabicah said: I saw cAll 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: bism illah,1 and when he had seated
him self 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 m yself, so forgive me, for there is no one
who forgives sins but You. Then he gave a laugh,
and (som eone) 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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> - r

/- J '<& ' * ^
: Jli V 15^JI ^ d i j
^

! 3 L-s

vJU.
J* y iU
^
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lftj_ gi?
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cL-i -U

4bl
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UJ 3 ^ ^JUl 0 ^ ^
143

: Ou

14,

* vu
S

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4i lu J i

4 J iSSr U 3 u_*

:Ou p! 4[ \ r : tr 0 ^ 3 Jl] <'>4 S^v2 dLJ

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4 .

111 ciLU>w^ ! Jli

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'

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279

O M e sse n g e r o f A lla h , w hat did y ou laugh for? H e

sa id : Y o u r L ord (H o w

far is H e fro m e v e r y

im p erfectio n and E x a lted be H e!) is p lea sed at H is

serv a n t w h en he says: O Lord, fo r g iv e m y sin s
k n o w in g that no o n e fo rg iv es sins but I.

(Related by Abu Dawud, an-Nasai, at-Tirmidhi,

Ibn Hibban and al-Hakim)
1 3 2 ) T h e P rophet (m ay the b le ssin g s and p ea ce o f
A lla h b e upon h im ), w h en sea tin g h im s e lf on h is
c a m e l to g o out o n a jo u rn ey , w o u ld say: A lla h u
akbar 1 three tim es. H e w o u ld then say: G lo ried
b e H e w h o has subdued th ese for us, and w e w ere
n ot ca p a b le o f d o in g so , and v erily to our L ord w e
are retu rn in g .2 O A lla h , w e ask o f Y o u in th is
jo u r n e y o f ours r ig h teo u sn ess and p iety , and su ch
d e e d s as Y ou w o u ld approve of. O A llah , m ak e this
jo u r n e y o f ours e a sy for us, and shorten fo r us its
d ista n c e . Y o u are the C om p an ion in tra v ellin g and
th e O n e w h o stan d s in for us w ith the fa m ily . O
A lla h , I take refu g e in Y ou from the d isc o m fo r t o f
travel and the d ep ressin g th ings o n e m ay s e e , and

1. Allah is greatest.
2. The Chapter of the Ornaments 43:13.
280

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from (p o ssib le ) a d versity in fortune and fa m ily to be

m et w ith upon return.
W h en h e returned he w o u ld say th ese w ords and
w o u ld ad d to th em : R etu rn in g , repentant, w o r
sh ip p in g , g iv in g p raise to our Lord.

(Related by Muslim)
1 3 3 ) A n d in a n o th er v ersio n : T h e M e sse n g e r o f
A llah (m a y the b le ssin g s and p eace o f A llah b e upon
h im )

an d h is C o m p a n io n s , w h en c lim b in g

up

m o u n ta in paths, w o u ld say: A lla h u akbar, 1 and

w h en th ey w ere g o in g d ow n a slo p e they w ou ld say:
subhana llah .2

(Related by al-Bukhari)

1. Allah is greatest.
2. How far is Allah from every imperfection!
282

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283

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31. On alighting at a place

1 34) T h e M essen g er o f A lla h (m ay the b lessin g s and
p e a c e o f A llah be upon h im ) said: H e w h o alights at
a p la c e

a n d th en

sa y s:

I ta k e r e fu g e

in th e

c o n su m m a te w ord s o f A lla h from the e v il that H e

has created, w ill n ot be harm ed by anything until he
departs from that p lace o f h is.

(Related by Muslim)

284

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285

32. On food and drink

A lla h the A lm ig h ty has said: O you w h o b e lie v e ,
eat o f the g o o d th in gs w h erew ith W e h ave provided
y o u , and render thanks to A llah if it is (in d eed ) H e
w h o m y o u w o rsh ip . 1
1 35) T h e M e ssen g er o f A llah (m ay the b le ssin g s and
p e a c e o f A lla h b e u pon h im ) said: O m y so n ,
p ron ou n ce the nam e o f A llah and e'

w ith you r right

hand, and eat o f that w hich is next to y o u .

(Related by al-Bukhari and Muslim)

136) T h e M essen g er o f A llah (m ay the b le ssin g s and
p ea ce o f A lla h be upon him ) said: W hen o n e o f y ou
eats, let him m en tion the nam e o f A llah A lm ig h ty at
the b e g in n in g , and if he has forgotten to m en tio n
A llah A lm ig h ty at the beginning, then let him say: In
the n a m e o f A lla h , both for the b eg in n in g and the
en d .

(Related by at-Tirmidhi)

1. The Chapter of the Cow 2:172.

2 8 6

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137) O n the authority o f A bu Hurayrah (m ay A llah

b e p leased w ith h im ) (w h o said): T he M essen g er o f
A llah (m ay the b lessin g s and peace o f A llah b e upon
h im ) n ever found fault w ith any food . If he lik ed it
he ate it, if not he left it.

(Related by al-Bukhari and Muslim)

138) T he M e ssen g er o f A llah (m ay the b lessin g s and
p e a c e o f A lla h b e upon h im ) said: V erily A lla h is
p lea sed w ith a servant ( o f H is) that he sh ou ld eat a
m e a l, then p raise H im for it; and take a drink ( o f
w ater), then praise H im for it.

(Related by Muslim)
139) T he M e ssen g er o f A llah (m ay the b lessin g s and
p e a c e o f A lla h b e upon h im ) said: H e w h o has
eaten fo o d and has said: P raise be to A llah w h o has
g iv e n m e th is to eat and has provid ed m e w ith it
w ith o u t any p o w er from m e or strength, w ill be
fo rg iv en all the sins he has com m itted .

(Related by at-Tirmidhi, Abu Dawud and Ibn Majah)

288

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289

1 40) O n the authority o f a man w h o had b een in the

se r v ic e o f the Prophet (m ay the b lessin g s and p ea ce
o f A lla h b e u pon h im ) that he u sed to hear the
P rophet (m ay the b le ssin g s and p ea ce o f A lla h be
upon

h im ), w h en

h e b ro u g h t h im

fo o d , say:

b is m illa h , 1 and w h en he had fin ish ed his fo o d he

said: 0 A lla h , Y ou have g iv en to eat and Y o u have
g iv e n to drink and Y ou have sa tisfied and gratified
(u s) and Y o u have gu id ed and Y ou h ave brought to
life , to Y o u is praise for w hat Y o u have g iv e n .

(Related by an-Nasai and Ibn as-Sunni)

1 41) T h e Prophet (m ay the b le ssin g s and p ea ce o f
A lla h b e upon him ), w h en he had fin ish ed h is m eal,
u sed to say: T o A llah be praise, abundant, g o o d and
b lessed . (T h is gift o f fo o d ) cannot b e d isp en sed w ith,
can n ot b e d one w ithout, and w e pray that it is not the
fin al (g ift), O our Lord.

(Related by al-Bukhari)

1. In the name of Allah.

290

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291

33. About guests and the like

1 4 2 ) cA bdullah ibn Busr (may A llah be pleased with
h im ) said: T h e M e sse n g e r o f A lla h (m ay the
b le ssin g s and p eace o f A llah be upon him ) w as a
g u est at m y fathers. W e presented him w ith food
and w a tb a h 1 and h e ate o f it. Then he w as brought
dates and w as eating them; w hen throwing away the
ston es, he w ould p lace them betw een his thumb and
m id d le fin ger, h o ld in g them together, and w ou ld
th en throw them aw ay. T h en , b ein g brought a
b everage, he drank o f it and passed it to the person
on h is right. H e said: A nd m y father said, taking
h old o f the bit o f h is2 mount: Say a prayer to A llah
for u s, and he said: 0 A llah, b less for them what
Y ou have provided them with, and forgive them and
have m ercy 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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293

143) O n the authority o f A nas (m ay A llah be p leased

w ith h im ) that the P rophet (m ay the b le ssin g s and
p e a c e o f A lla h b e upon h im ) c a m e to S a cd ibn
cU b ad ah (m a y A llah be p lea sed w ith h im ), and he 1
b rou gh t bread and o il and h e 2 ate ( o f it). T hen the
P rop h et (m a y the b le ssin g s and p ea ce o f A llah b e
upon h im ) said: M ay th ose w h o are fastin g break
their fa st w ith y o u , m ay the g o d ly eat o f your fo o d ,
and m ay the an gels say a prayer for y o u .3

(Related by Abu Dawud)

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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295

34. On greeting (people)

1 44) O n the authority o f cA bdullah the son o f cAm r
(m a y A lla h b e p lea sed w ith them both) that a man
a sk ed the Prophet (m ay the b lessin g s and p ea ce o f
A lla h b e upon him ): W hich (action in) Islam is best?
H e said: That y o u p ro v id e fo o d and g iv e salam
(g r e e tin g s) (b oth ) to th o se you k n ow and to th o se
y o u d o n t k n o w .

(Related by al-Bukhari and Muslim)

145) T h e M essen g er o f A llah (m ay the b lessin g s and
p e a c e o f A lla h b e upon h im ) said: Y o u w ill not
en ter h ea v en until you (truly) b e lie v e , and y o u w ill
n ot (tru ly) b eliev e until you lo v e one another. Shall I
not, therefore, direct you to som ethin g w h ich , i f you
d o it, w ill m ake you lo v e one another? Spread salam
(g r e e tin g s) am on gst y o u rselv es.

(Related by Muslim)
1 46) cA m m ar ibn Y asir (m ay A llah be p lea sed w ith
h im ) said: If so m e o n e has brought to g eth er three
th in g s he w ill h a v e brought to g eth er faith: b ein g
h o n e s t w ith o n e s e lf, g iv in g salam (g r e e tin g s) to
e v e r y o n e , and sp en d in g (on others) (e v en ) w h en in
straiten ed circum stances.

(Related by al-Bukhari, Ibn Abi Shaybah and Ibn Hibban)

296

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r ^ ^ (*)
297

1 4 7 ) cIm ran ibn H u sayn said: A m an cam e to the

P rophet (m a y the b le ssin g s and p ea ce o f A lla h be
u p on h im ) and said: P ea ce b e u pon y o u , and he
rep lied to h im . T h en (the m an) sat d ow n and the
P rophet (m a y the b le ssin g s and p ea ce o f A lla h b e
upon h im ) said: T e n . 1 Then another man ca m e and
said: P ea ce b e upon you and the m ercy o f A llah , and
h e rep lied to him . Then he said d o w n and h e2 said:
T w e n ty . T hen (y e t) another ca m e and h e said:
P ea c e b e u p on y o u and the m ercy o f A llah and H is
b lessin g s. T hen h e replied and the m an sat d o w n and
h e 2 said: Thirty.

(Related by at-Tirmidhi and al-Bayhaqi)

148) T he M e ssen g er o f A llah (m ay the b lessin g s and

p ea ce o f A lla h be upon him ) said: T he w orthiest o f
p eo p le w ith A llah are th ose w h o are the first to g iv e
salam (greetings) (to others).

(Related by at-Tirmidhi)

1.1. e., ten good deeds.

2 .1. e., the Prophet.
298

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299

1 4 9 ) O n the au th ority o f the P rop h et (m a y the

b le s s in g s and p e a c e o f A lla h be u p on h im ), w h o
said: It is s u ffic ie n t for a grou p o f p e o p le , on
p a ssin g b y, that o n e o f them g iv e s salam (greetin gs),
and it is su ffic ie n t for th ose that are seated that o n e
o f them returns the salam (g reetin g s).

(Related by Abu Dawud, Ahmad and al-Bayhaqi)

150) A n a s (m ay A lla h be p lea sed w ith h im ) said:

T he P rophet (m ay the b lessin g s and p ea ce o f A llah
b e u p o n h im ) p a sse d by so m e b o y s w h o w er e
p layin g and h e greeted them .

(Related by al-Bukhari and Muslim)

151) T h e M e ssen g er o f A llah (m ay the b le ssin g s and

p eace o f A lla h be upon him ) said: I f on e o f y o u has
reach ed an a ssem b ly o f p eo p le sittin g, let h im g iv e
salam (g reetin g s). A nd if he d ecid es to sit d o w n let
him d o so . T hen, w hen he rises (to le a v e ), let him
g iv e sala m (g r eetin g s), for the first g reetin g is no
m ore d eserv in g than the last.

(Related by at-Tirmidhi)

300

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301

35. On sneezing and yawning

152)

O n th e a u th o rity o f the P ro p h et (m a y th e

b le s s in g s and p ea ce o f A lla h be upon h im ) that he

said: A lla h lo v e s sn e e z in g and H e hates y a w n in g .
T h u s w h e n o n e o f y o u s n e e z e s and has sa id alh am du lilla h (P raise b e to A lla h ), it b e h o v e s ev ery
M u slim w h o has heard it to say yarham uka Tlah
(M a y A lla h h a v e m ercy on you ). A s for y a w n in g , it
is but from the d ev il. S o w hen on e o f you y a w n s, let
h im resist it as m u ch as he can, for w h en h e y a w n s
the d e v il laughs at him .

(Related by al-Bukhari)

302

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303

1 5 3 ) O n th e a u th o rity o f the P ro p h et (m a y the

b le s s in g s and p e a c e o f A lla h b e u p on h im ), w h o
said: I f o n e o f y o u sn e e z e s, let h im say al-ham du
lilla h (P ra ise be to A lla h ), and let h is brother, or his
c o m p a n io n , say to him , yarham uka Tlah (M ay A llah
h a v e m ercy on y o u ). A nd w h en he has said to him
yarh am u k a llah (M ay A llah have m ercy on y o u ) let
(th e other) say yah dik u m allahu w a y u slih u balakum
(M a y A lla h guide y o u and put y ou in a g o o d state o f
m in d ). A n d in (another) version (it reads): al-ham du
lilla h cala k u lli h a l (P raise b e to A lla h in ev ery
e v e n t).

(Related by al-Bukhari and Abu Dawud)

1 54) T h e M e sse n g e r o f A llah (m ay the b lessin g s and
p e a c e o f A lla h b e upon him ) said: I f o n e o f y o u
s n e e z e s an d has sa id al-ham du lilla h (P raise be to
A lla h ), th en say to him yarham uka llah (M ay A llah
h a v e m ercy on y o u ). A nd if he has n ot said al-ham du
lilla h (P r a ise be to A lla h ), then d o not say to him
yarham uka llah (M ay A llah have m ercy on you ).

(Related by Muslim)

304

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305

36. On marriage
1 5 5 ) cA b d u llah ibn M ascud (m ay A llah be p lea sed
w ith h im ) said: T h e M e sse n g e r o f A llah (m ay the
b le ssin g s and p ea ce o f A llah be upon him ) taught us
th e Serm on o f N e c e s s ity :1
P raise b e to A lla h [w e praise H im ], and o f H im
w e seek h elp and o f H im w e ask fo rg iv en ess, and w e
tak e refu g e in A lla h from the e v ils o f o u rselv es and
fro m our e v il action s. H e w h om A llah guides there is
n o on e to m a k e g o astray, and he w h o m H e lead s
astray for h im there is no guide. I bear w itn ess that
th ere is no g o d b u t A lla h a lo n e, H e h a v in g no
a sso c ia te , and I bear w itn ess that M uham m ad is H is
serv a n t and H is M e ssen g er. O m ankind, fear you r
L ord w h o created y o u from a sin gle sou l 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 w om en. Fear A llah in
w h o m you cla im (you r rights) o f o n e another and
(o b s e r v e ) y o u r tie s o f k in sh ip . V er ily A lla h is a
w atch er over y o u .2 O you w h o b eliev e, fear A lla h as

1. The Sermon o f Necessity is given here as applicable to

marriage ceremonies, maybe as a prelude to other relevant
words.
2. The Chapter of Women 4:1.

306

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H e sh o u ld be feared and o b serv e you r duty to H im ,

and d o n ot d ie other than as M u slim s.1 O y o u w ho
b e lie v e , fear A lla h and speak w ords that are ju st and
true. H e w ill then m ake right y o u r action s for you
and w ill fo r g iv e you your sin s. W h o so e v e r o b ey s
A lla h and H is M e sse n g e r, he v er ily has g a in ed a
great v icto ry .2

(Related by Abu Dawud, at-Tirmidhi,

an-Nasai and Ibn Majah)
1 5 6 ) T h e P rophet (m ay the b le ssin g s and p ea ce o f
A lla h be u p on h im ), w hen he g a v e g o o d w ish es to
so m e o n e w h o w as marrying, w ou ld say: M ay A llah
b le s s y o u and prosper you and m a y H e jo in you
togeth er in g o o d n e ss.

(Related by at-Tirmidhi)
1 5 7 ) O n th e authority o f the P ro p h et (m a y the
b le s s in g s and p ea ce o f A llah be upon h im ), w h o
said: If o n e o f y o u w ere to say, w h en he lie s w ith
h is w ife: In the nam e o f A llah; O A lla h , w ard o f f
from us the d e v il, and ward o ff the d ev il from what
Y o u b le ss us w ith, and it is decreed that they have a
ch ild , then the d evil w ill never harm him .

(Related by al-Bukhari and Muslim)

1. The Chapter of the Family of cImran 3:102.

2. The Chapter of the Clans 33:70-71.
308

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309

37. On giving birth

1 5 8 ) A b u R afic (m ay A lla h be p lea sed w ith h im )
sa id : I sa w

th e M e sse n g e r o f A lla h (m a y the

b le ssin g s and p ea ce o f A llah be upon him ) murmur

th e c a ll to p rayer in the ear o f al-H asan ibn cA li
w h en F atim ah had g iv en birth to him.

(Related by at-Tirmidhi)
159) cA ishah (m ay A llah be pleased w ith her) said:
T h e M e sse n g e r o f A lla h (m ay the b le s s in g s and
p e a c e o f A lla h b e upon him ), w h en ch ild ren w ere
brought to him , w o u ld in vok e b lessin g s on them and
w o u ld so fte n d a tes and m o v e th em round in their
m ouths.

(Related by Muslim and Abu Dawud)

1 6 0 ) . O n the authority o f cA m r ibn Shucayb, from
h is father, from h is grandfather, from the P rophet
(m ay the b le ssin g s and p eace o f A llah be upon him )
that he ordered the new born baby to be g iv en a nam e
on his sev en th d ay, and that he sh ould be clea n ed ,
and that a sacrifice should be m ade.

(Related by at-Tirmidhi)

310

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311

11 *

1 61) T he P rop h et (m ay the b le ssin g s and p ea ce o f

A lla h be u p on h im ) nam ed h is so n Ibrahim , and
Ib rah im ibn A b i M u sa and cA b d u lla h ibn A b i
T alh ah and al-M u n dh ir ibn A b i U sa y d (w ere g iv e n
n am es) shortly after being bom .

(Related by al-Bukhari and Muslim)

162) T he M essen g er o f A llah (m ay the b lessin g s and
p ea ce o f A llah be upon h im ) said: O f your n am es
th e

m o st

lo v e d

o f A lla h

are cA b d u lla h

and

cA bdurrahm an.

(Related by Muslim)

312

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1 6 3 ) T h e P rop h et (m a y the b le ssin g s and p ea ce o f

A lla h be upon h im ) ch an ged ob jection ab le nam es to
p le a sa n t o n e s. T h u s Z aynab (a ty p e o f p lea sa n t
sm e llin g tree) u sed to be ca lled Barrah (R igh teou s).
It w a s said: she p raises h erself (by b ein g so nam ed).
A ls o , h e d islik e d it b ein g said: H e w en t o u t from
b e in g at B arrah s h o u se, and therefore he renam ed
her Z aynab. H e sa id to a man: W h ats your nam e?
H e said: H azn (R o u g h ). H e said: N o , y o u re Sahl
(A m e n a b le ). A n d he changed the nam e o f cA siyah
(D iso b e d ie n t) and nam ed her Jam ilah (B eau tifu l). H e
said to a man: W h a ts your nam e? H e said: A sram
(le a fle s s ).

He

sa id :

N o ,

you

are

Z u rcah

(F lo u rish in g ). A n d he nam ed the land ca lled cAfrah

(D u sty ) K hadirah (G reen).

(Related by Abu Dawud and at-Tabarani)

314

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315

38, On the crowing of roosters,

the braying of donkeys and
the barking of dogs
1 6 4 ) O n th e authority o f the P rop h et (m a y the
b le s s in g s and p ea ce o f A llah be upon h im ), w h o
said: I f y ou hear the braying o f d on k eys, then say: I
take refu g e in A llah from the d e v il, for they h ave
see n a d ev il. A nd i f you hear the crow ing o f roosters,
ask o f A lla h H is favou r, fo r th ey h a v e s e e n an
a n g e l.

(Related by al-Bukhari and Muslim)

1 65) T h e M essen g er o f A llah (m ay the b lessin g s and
p e a c e o f A lla h be upon him ) said: I f y ou hear the
barking o f d o g s and the braying o f d on k eys at night,
say: I take m y refuge in A llah from them , for they
se e w hat y o u do not se e .

(Related by Abu Dawud)

316

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317

39. When in a gathering

166) T h e M e ssen g er o f A llah (m ay the b lessin g s and
p ea ce o f A llah be upon him ) said: N o one has sat in
a gath erin g w h ere there has b een m u ch cla m o ro u s
and id le talk, and before rising from that gathering o f
h is, says: I g lo rify Y ou , O A llah, and I praise Y ou ,
and I bear w itn ess that there is no g o d but Y ou; I ask
fo r g iv e n e ss o f Y o u and I seek repentance o f Y o u
w ith o u t A lla h p ard on in g him (su ch errors as he
com m itted ) in that gathering o f h is.

(Related by at-Tirmidhi, Ibn Hibban and al-Hakim)

167) T h e M essen g er o f A llah (m ay the b lessin g s and

p ea ce o f A lla h b e upon him ) said: N o p eo p le rise
from a gathering in w h ich they have not m en tion ed
A lla h A lm ig h ty , w ith o u t h a v in g risen a s fro m
so m eth in g lik e the carcass o f a d o n k ey . It w a s for
them a d istressin g gathering.

(Related by Abu Dawud and al-Hakim)

318

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319

1 68) O n the authority o f the son o f cU m ar (m ay

A lla h be p lea sed w ith them both) w h o said: S eld o m
w o u ld the M e sse n g e r o f A lla h (m ay the b le ssin g s
and p e a c e o f A lla h be upon h im ) rise from a
gath erin g until he had said th ese in vocation s for his
C om p an io n s: O A lla h , d ecree for us such fear o f
Y o u b y w h ich Y o u w ill p revent us from sin n in g
a g a in st Y o u and su ch o b ed ien ce to Y ou by w h ich
Y o u w ill m ake us attain Y our Paradise, and such
certain ty (about Y o u ) by w h ich Y ou w ill ea se for us
the m isfortunes o f the w orld. O A llah, let us h ave the
b en efit o f our hearing, our sight and our strength for
so lo n g as Y o u g iv e us life , and m ake it the heir to
u s ,1 and let us have our retaliation against th ose w ho
h a v e o p p ressed u s, and g iv e us v ictory o v e r th o se
w h o h av e sh ow n us enm ity. Let not any m isfortune
(that c o m e s to u s) be in our relig io n and let n o t this
w orld be our c h ie f concern or the utm ost attainm ent
o f our learn in g, and let not th ose w h o do n ot have
pity on us be g iv en m astery 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

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40. On anger
A lla h A lm ig h ty h as said: A nd if a w h isp er from the
d e v il reach y o u , th en seek refu ge in A llah . H e is the
H ealer, the K n o w er. 1
1 6 9 ) S u la y m a n ibn Surad said: I w a s sitting w ith the
M e sse n g e r o f A lla h (m ay the b le ssin g s and p ea ce o f
A lla h b e u p on h im ) w h en tw o m en b egan in su ltin g
ea c h other. O n e o f th em w as red in the fa ce and his
ju g u la r v e in s had s w e lle d up. T h e M e sse n g e r o f
A lla h (m ay the b le ssin g s and p ea ce o f A lla h b e upon
h im ) said: I k n o w o f so m e w ords w h ich , if he w ere
to sa y them , the state he fin ds h im s e lf in w o u ld g o
from h im . W ere h e to say: I take m y refu ge in A lla h
from th e accursed d ev il, the state he fin ds h im se lf in
w o u ld g o from h im .

(Related by al-Bukhari and Muslim)

1. The Chapter of Fussilat 41:36.

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41. On seeing people afflicted

with misfortune
170)

O n th e a u th o rity o f the P rop h et (m a y the

b le s s in g s and p e a c e o f A lla h be upon h im ), w h o

said : H e w h o h a s se e n so m e o n e a fflic te d w ith
m isfo r tu n e and w h o says: T hanks b e to A lla h w h o
h as p ro te cted m e a g a in st that w ith w h ich y o u are
a fflic te d and w h o has favou red m e o v e r m a n y o f
th o s e H e h as created , w ill not b e a fflicted b y that
m isfortu n e.

(Related by at-Tirmidhi)

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42. On entering the market

171) T h e M essen g er o f A llah (m ay the b lessin g s and
p e a c e o f A lla h b e upon h im ) said: H e w h o enters
th e m arket and sa y s: T here is no g o d but A lla h
a lo n e , H e h a v in g no a s s o c ia te , to H im is th e
d o m in io n and to H im the praise, H e brings life and
H e b rin g s death, fo r H e is a liv e and d oes not die; in
H is hand is g o o d n e ss, and H e is O m n ipoten t, A llah
w ill w rite for him a thousand thousand g o o d d eed s
an d w ill erase from h im a thousand thousand bad
d e e d s, and H e w ill raise him up a thousand thousand
d e g r e e s .

(Related by at-Tirmidhi, al-Hakim and Ibn as-Sunni)

326

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327

43. If an animal one is riding stumbles

1 72) O n th e authority o f the m an w h o said: I w as
rid in g b e h in d 1 the Prophet (m ay th e b le ssin g s and
p e a c e o f A lla h b e u p on h im ) w h en h is m ou n t
stu m b led . I said: M ay the d ev il stu m b le! H e said:
D o n ot say: M ay the d ev il stum ble! for i f y o u say
that h e b e c o m e s as grand as a h o u se , sa y in g (to
h im self): It w a s b ecau se o f m y pow er. Rather say: In
th e n a m e o f A lla h , for if y o u sa y th is h e is so
d em ea n ed that he b eco m es lik e a fly .

(Related by Abu Dawud, an-Nasai, Ibn as-Sunni and Ahmad)

1.1.e., on the same mount.

328

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329

44. On him who has been given a present

and for whom an invocation has been said
1 7 3 ) O n th e au th ority o f cA ish ah (m a y A lla h b e
p lea sed w ith her), w h o said: A sh eep w as g iv e n as a
p resen t to th e M e ssen g er o f A llah (m ay the b lessin g s
and p e a c e o f A lla h b e upon him ). H e said: D iv id e it
up (and distribute it). On the m aidservant returning,
cA ish ah said: W h at did they say? T h e m aid servan t
said: T h e y said: M ay A lla h b le s s y o u , at w h ich
cA ish ah said: A n d m ay A llah b less them . W e reply
to th em w ith the sam e w ords they have sp o k en , and
our rew ard rem ain s for us.

(Related by Ibn as-Sunni)

330

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331

45. On someone from whom

something harmful is removed
1 7 4 ) O n the authority o f cU m ar (m ay A lla h b e
p le a s e d w ith h im ) that h e r e m o v e d so m e th in g
(harm ful) from a m an s beard or from his head. T he
m an said: M ay A llah avert e v il from you, to w h ich
cU m ar (m ay A llah be p leased w ith him ) said: A llah
has averted e v il from us ev e r sin c e w e em braced
Islam . B ut if som ethin g (harm ful) is taken from you ,
then say: M ay your hands receiv e good n ess.

(Related by Ibn as-Sunni)

332

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V *

jl

J ^ r j A liJ
*

t ;^ iJ i

js 3 , <LlUp 1 i i ij ill
.1 >

D li o i i t

:$ 3 &

333

ii

46. On seeing the first fruits

175) A b u H urayrah (m ay A llah be p leased w ith him )
said: W h en the p e o p le sa w the first o f the fruit, they
w o u ld bring it to the M essen g er o f A lla h (m ay the
b le ssin g s and p ea ce o f A llah be u pon him ). T hen the
M e sse n g e r o f A lla h (m ay the b le ssin g s and p ea ce o f
A lla h be upon h im ) w ou ld say: O A lla h , b less us in
our produce and b le ss us in our city , and b less us in
our $ a c, 1 and b le ss u s in our M u d d,1 then h e w ou ld
g iv e it to the y o u n g est person present.

(Related by Muslim)

1. Measurements for grain. The Prophet is saying an invocation

for a good harvest.
334

j &

y\ JU _ ^vo

* X

J\ ti

pJi 35I o l IH
:3 u ^ < il O ji'j iii1 lili jg -ii

,> Ii3 iljU

j , u p
/<_$* UJ i i j l j j

3^

J* u iijU
u i) i

Lp L ^ ^

%
1 < _ U 4J Jf -

44 0 > U

l i

. j l j J j J l
1

tijjJ ij

ij

-11 j

o V L ^ * J u J t j ^ U a )i O )

335

47. On something that pleases one and

against which one fears the evil eye
A lla h the A lm ig h ty has said: If o n ly , w h en y o u
en tered the garden, you had said: That w h ich A llah
w ills (w ill c o m e to p ass). There is n o strength sa v e
in A lla h . 1
1 7 6 ) T h e Prophet (m a y the b le ssin g s and p e a c e o f
A lla h b e upon h im ) said: T he e v il e y e is real, and i f
there w ere to be so m eth in g that overrides fa te, the
e v il e y e w o u ld do so .

(Related by Muslim and Ahmad)

1 7 7 ) O n th e au th ority o f the P rop h et (m a y th e
b le s s in g s and p e a c e o f A lla h be upon h im ), w h o
sa id : I f o n e o f y o u has se e n so m e th in g ab o u t
h im s e lf or h is p o sse ssio n s w h ich is p lea sin g to him ,
let h im ask A llah to b less it, for the e v il e y e is real.

(Related by Ibn as-Sunni, Ahmad and al-Hakim)

1. The Chapter of the Cave 18:39.

336

jiiJ l

i&

c iiS ij

t 0 > ^ S il_ j

u j

:J U i'il 3u

&

% J

'i'il il-J , L J

i _ i l

. [ r ^ : \ A <_i^50l]
c p l

&

:3 S ^ I

3153_ > v i

. ^ J l o L i) jjlil jjL c

S i r j Jj

J \j lil : 3LJ
(T ,i i ^ d i

m o^ - i - 'VV

; * j u j1 t J 3 ^
*

v -J 4 u
b

- ' c

j ^

*y^

^ u - i j x ^ -ij ,^ -ji ^

. jb -J l

^ iS i

OjJi ^ 1 ^J>l
. cj

^il

Jjib jL ( ^)

337

1 78) A b u S a cid (m a y A llah be p lea sed w ith h im )

said: T he M e sse n g e r o f A llah (m ay the b lessin g s and
p ea ce o f A lla h be upon him ) u sed to seek refu ge in
A lla h from the djinn and from the e v il e y e o f m an
until the tw o M u 'a w w id h a h s1 w ere revealed. O n ce
they w ere rev ea led he used them to the ex c lu sio n o f
anything e lse .

(Related by at-Tirmidhi, an-Nasai and Ibn Majah)

1. Chapters 113 and 114 of the Quran.

338

4)1

J^*-*-* ^ jI O lij _ ^V A

t 6 l> ji 3^
t-ij;

tfii

^ 4 ) 1 J ^ - J o!5

o J j;

4o U v i

. u ii j x

(S

A^U

339

48. On good and bad omens

1 79) O n the authority o f cA ishah (m a y A lla h b e
p lea sed w ith her), w h o said: The M essen g er o f A llah
(m ay the b lessin g s and p eace o f A llah be upon him )
u sed to b e p lea sed by g o o d o m en s. (Related by Ibn
Hibban and Ahmad.) A nd in another H adith the Prophet

(m a y the b lessin g s and p eace o f A lla h b e upon h im )

w a s asked: A nd w h a t is a g o o d om en ? H e said: A
g o o d 1 w ord that a m an hears.
(Related by al-Bukhari and Muslim)

1 8 0 ) H e (m a y the b le ssin g s and p ea ce o f A lla h b e

upon h im ) said: I saw in m y dream as though I w ere
in th e h o u se o f cU q b ah ibn R a fic and w e w ere
b ro u g h t s o m e o f Ibn T a b s fresh d a tes. I thus
interpreted it as a lo fty p osition for us in this w orld
and a g o o d o u tco m e for us in the H ereafter, and that
our relig io n 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

:c J li

<Sb!
x(
*J L U I

j - i A

aJLs I p

LSJ j

'<

4 y i

JM J j J o l S j

: J l i ? 3 U ) l L _, : j g
.
V'

j jL ^ - jji

^JL^oj

jlp

i J ' y

C K

c LJ~l5I

y.\

LgJU -^: i l i A i i i a s j n

j \

J ii

: ||3 l i 3 _ U

4 ?*-> 0 ?

bJ

l/

c -J jti

**

j j l _ j 51 j

^1

U J i_ jl_ * J lJ

. ^>Jlj

^ y

^
. <>x3L^ll U3

0)
4-ij (^)
341

1 8 1 ) A s for bad o m e n s, M u ca w iy a h ibn 1-Hakam

(m a y A lla h be p le a se d w ith h im ) said: I said: O
M e sse n g e r o f A lla h , there are so m e o f us w h o draw
e v il o m e n s (from certain th ings). H e said: T hat is
so m e th in g you fin d in your hearts, so let it n ot turn
y o u a w a y . 1

(Related by Muslim)

C om p leted
by the G race o f A llah

1 .1.e., from what you propose doing.

342

iL

0 )5^ yi

4 * 1 3 j 3 . ' j L, c i i

^ 5 4j j JL>j

(J y jl

klita ! <_JL5 . ^ jj'S a Z i' (JL>(* ).

'^

3 u i

>

r
4)1 J U x u
X

(*^~~4

343

INDEX O F CHA PTERS

CHAPTER No.

J -iH f i j

1.

PAGE

TITLE

1j *11
72 /7 3

T he merit o f rem em brance

jS i}\
*

2.

T he merit o f tahmid, tahlll, and tasbih

7 8 /7 9

3.

R em em b ran ce o f A llah at the tw o ends

o f the day

9 2 /9 3

jM

<*>' J

4.

W hat is to b e said on g o in g to sleep

jlp J l i L

110/111

5.

W h at is to be sa id b y the p erson
aw ak en ing from sleep at night

1 2 6/127

6.

W h a t o n e s h o u ld
som ethin g in a dream

1 3 2 /1 3 3

do

on

W3j iA>

s e e in g
o* c r ^

7.

T h e m erit o f acts o f d evotion at night

JJJL i j U !

1 3 6 /1 3 7

8.

O n entering o n es hom e

1 4 4/145
J jdl J

344

CHAPTER N o.

j ^ii i

TITLE

PAGE

;. i .

9.

On entering and leaving the m osq u e

j i - \ j JjLI J y o y

1 4 8 /1 4 9

10.

T h e call to prayers and he w h o hears it

1 5 2 /1 5 3

11.

A t the com m encem ent o f prayers

1 6 2 /1 6 3

^C aJl

12.

O n the in v o c a tio n to be sa id w h e n
b o w in g and rising therefrom , and w h en
prostrating o n e se lf, and w h en sittin g
b etw een the tw o prostrations

i ^ L i J l j . { j S ^31

1 7 4 /1 7 5

i ^ .^.^i iiJI i M

13.

On in v o ca tio n s during the prayers

and after the recitation o f T ashah h ud
(Statem ent o f faith)
A^ 1 ^ l 0^ 1\

1 9 2 /1 9 3

14.

A l-Istik h a ra h - the prayer for se e k in g

guidance and m aking the best ch o ice
.Nl ly

2 1 6 /2 1 7

W h at is to be sa id at the tim e o f
distress, anxiety and sadness
0 ^ ~ \ j p^Jl_y ^ J J s JLaj l*

220/221

15.

345

CHAPTER No.

PAGE

TITLE

16.

W h at is to b e said w h en m e e tin g the

en em y and so m eo n e o f pow er
pllal 11
li!
JLL L

2 2 8 /2 2 9

17.

O n the d ev il intruding upon m an

uLl^wJl ^

2 3 2 /2 3 3

18.

O n su b m ittin g to d iv in e d e c r e e but
w ith ou t h o ld in g back or b eing rem iss

2 3 6 /2 3 7

ij*Vj y * * X * J *

19.

A b o u t favours b estow ed on m an

2 4 0 /2 4 1

20.

A b o u t that w h ic h b e fa lls a b e lie v e r ,

both great and sm all

2 4 2 /2 4 3

x * -*

o* Cr*^1* i

21.

O n debt

2 4 8 /2 4 9

22 .

O n ruqyah (an invocation for protection

against ev il)

2 5 0 /2 5 1

uC V
23.

2 5 4 /2 5 5

O n entering graveyards
j^Ull J

346

C H A P T E R

N o .

TITLE

PAGE

J^ iJI f i j
24.

O n praying for rain

2 5 6 /2 5 7
Li:..Nl ^

25.

A b ou t w in d s

2 6 2 /2 6 3
c> V

26.

W h a t is to b e sa id w h e n th er e is
thunder

jlp_y l

27.

28.

>
J-p JLL U

W hat is to be said w hen there is rainfall

J_j

2 6 4 /2 6 5

jlp

<JliL i>

On seein g the crescent m oon

J ^ *J i

2 6 6 /2 6 7

2 7 2 /2 7 3
*j}

29.

O n journeying

2 7 4 /2 7 5

30.

On m ounting a riding anim al

2 7 8 /2 7 9
j

31.

On alighting at a place

2 8 4 /2 8 5

32.

On food and drink

2 8 6 /2 8 7

347

CHAPTER No.

PAGE

TITLE

J <***J1

>,! 1

33.

A bout gu ests and the like

292/293

34.

On greeting (people)

296/297
f* J l ^

35.

On sn eezin g and yaw ning

302/303

36.

On marriage

306/307

37.

On g ivin g birth

310/311

38.

On the cro w in g 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
misfortune

p e o p le

a f f lic t e d
-5UI J*t

348

w ith
J

324/325

CHAPTER No.
J^

aJI

TITLE

PAGE

fJ ij

42.

On entering the market

326/327

43.

If an animal one is riding stum bles

328/329

cI j

til ^loJl J

44.

O n him w h o has b een g iv en a

present and for w hom an in vocation
has been said

330/331

45.

On so m e o n e from w h om so m e th in g
harmful has been rem oved

332/333

46.

On seein g the first fruits

334/335

^Jjl i j j S

47.

On so m e th in g that p le a se s on e and
against w hich one fears the evil eye
aJlp

336/337

48.

On g o o d and bad om ens

340/341

JtiJi ^

349

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
Muslims 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 z z e d d in Ib rah im
B orn 1 9 2 8 in C airo, h e stu d ie d A ra b ic
literatu re
tak in g

at

C a iro

U n iv e r s ity ,

later

London.

h is d o cto ra te at

He

h eld te a c h in g and e d u c a tio n a l p o s ts in

L ib y a .

S yria

b e c o m in g ,

and

in

Q atar

1967,

b e fo r e

P r o fe sso r

of

A rab ic L iterature at R iy a d h U n iv e r sity

in S a u d i A rabia. H e is c o -a u th o r o f
s o m e tw e n ty tex t b o o k s. H e is a c tiv e ly
engaged

in th e w o rk o f the Isla m ic

C o n fe r e n c e in Jed d ah, th e W o rld o f

Isla m

T ru st in L o n d o n

o r g a n isa tio n s.

He

is

and
th e

similar
C ultural

A d v is e r to the P resid en t o f th e U n ited

A rab E m ira te s and liv e s in A b u D h a b i.
D enys

J oh n son -

D a v ie s

(A b d u l

W adoud)
B o rn in C an ad a, he stu d ie d A r a b ic at
L ondon
tau gh t

and

C a m b r id g e

at C airo

p u b lish e d

and

U n iv e r s ity .

tex t

book

later

He

on

has

A ra b ic

tra n sla tio n and ten v o lu m e s o f sh ort

sto r ie s,

n o v e ls

and

p la y s

translated

from m od ern A ra b ic literature an d is

the

E d itorial

A u th o rs"
H ein em a n n .
and

e d ite d

A d v ise r
se r ie s

to

th e 41A rab

p u b lish e d

by

He

p r e v io u sly

fo u n d e d

q u arterly

literary

m a g a z in e in A rab ic. H e liv e s in C a iro .