What is Thunder?

بسم الله الرحمن الرحيم

، عَنِ ابْنِ عَبَّاسٍ، قَالَ أَقْبَلَتْ يَهُودُ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالُوا يَا أَبَا الْقَاسِمِ أَخْبِرْنَا عَنِ الرَّعْدِ مَا هُوَ قَالَ ‏”‏ مَلَكٌ مِنَ الْمَلاَئِكَةِ مُوَكَّلٌ بِالسَّحَابِ مَعَهُ مَخَارِيقُ مِنْ نَارٍ يَسُوقُ بِهَا السَّحَابَ حَيْثُ شَاءَ اللَّهُ ‏”‏ ‏.‏ فَقَالُوا فَمَا هَذَا الصَّوْتُ الَّذِي نَسْمَعُ قَالَ ‏”‏ زَجْرُهُ بِالسَّحَابِ إِذَا زَجَرَهُ حَتَّى يَنْتَهِيَ إِلَى حَيْثُ أُمِرَ ‏”‏ ‏.‏ قَالُوا صَدَقْتَ

Ibn ‘Abbās narrated: “The Jews came to the Prophet (ﷺ) and said: ‘O Abul-Qāsim! Inform us about the thunder, what is it?’ He said: ‘An angel among the angels, who is responsible for the clouds. He has a piece of fire that he drives the clouds wherever Allāh wills.’ They said: ‘Then what is this noise we hear?’ He said: ‘It is him, rebuking the clouds as he drives them on, until they go where they are commanded.’ They said: ‘You have spoken the truth.’ “

(al-Tirmidhī 3117. Declared Sahīh by Al-Albānī)

In another version :

أخبِرْنا ما هذا الرَّعدُ قال : مَلَكٌ من ملائكةِ اللهِ عزَّ وجلَّ مُوَكَّلٌ بالسحابِ بيدِهِ أو في يدِه مِخراقٌ من نارٍ يَزجرُ به السحابَ يَسوقُهُ حيثُ أمرَ اللهُ قالوا : فما هذا الصوتُ الذي يُسمعُ قال : صَوتُهُ قالوا : صدقْتَ

“‘(They said) inform us what thunder is.’ He (ﷺ) said: ‘An angel from the angels of Allāh entrusted with the clouds, in his hand is a piece of fire, with which he collects the clouds and drives them wherever Allāh commands.’ They said: ‘What is this voice that is heard?’ He said: ‘His voice.’ They said: ‘You have spoken the truth.’ “

(Musnad of Imām Ahmad 2483. Declared Sahīh by Ahmad Shākir)

From the virtues of Taqwā: Al-Bushrā (glad tidings)

بسم الله الرحمن الرحيم

﴿أَلا إِنَّ أَوْلِيَآءَ اللَّهِ لاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ – الَّذِينَ ءامَنُواْ وَكَانُواْ يَتَّقُونَ – لَهُمُ الْبُشْرَى فِي الْحَيوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ لاَ تَبْدِيلَ لِكَلِمَاتِ اللَّهِ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ ﴾

No doubt! Verily, the Auliyā’ (allies) of Allāh, no fear shall come upon them nor shall they grieve, those who believed, and have Taqwā of Allāh, for them are Bushrā (glad tidings), in the life of the present world and in the Hereafter. No change can there be in the Words of Allāh, this is indeed the supreme success.

Sūrah al-Yūnūs: 62-64

Al-Auliyā (allies)’

Ibn Juzayy said:

They (Auliyā) are those whom Allāh explained after this (statement) by saying :’Those who believed, and have Taqwā of Allāh’, the one that combines between Īmān (faith) and Taqwā is a walī (ally).

(Tashīl ‘Ulūm al-Tanzīl 2/94)

The Prophet (ﷺ) said: From the slaves of Allāh are some who are neither prophets nor martyrs; the prophets and martyrs will envy them on the Day of Resurrection for their status from Allāh.

They (the people) said: Oh Messenger of Allāh, tell us who they are? He replied: They are people who love one another for the spirit of Allāh without having any mutual kinship nor any financial interests between them. I swear by Allāh, their faces will (glow) with light and they will be sitting on seats of light. They will have no fear (on the Day) when the people will have fear, and they will not grieve when the people will grieve.

He then recited the verse: “No doubt! Verily for the Auliyā of Allāh, no fear shall come upon them, nor shall they grieve. (Sūrah Yūnus :62)”.

Abū Dawūd 3527. Declared Sahīh by Al-Albānī

No fear shall come upon them nor shall they grieve

Ibn ‘Attiyah said:

(As a possible) reference to the hereafter; they do not fear the hereafter at all. They do not fear the punishment or torment, and they do not grieve about it.

It is possible that this is (a reference) to this world, meaning: they do not fear the fears of this world. They do not fear any of the people of this world or its (worldy) goods, and they do not grieve over what they missed from it.

(Summarised, abridged from Al-Muharar al-Wajīz (5/207)


Those who believed, and have Taqwā of Allāh

Shaykh Abdurrahmān as-Sa’dì said:

(those who believed and have Taqwā of Allāh) meaning, have faith in Allāh, His angels, His divine books, His Prophets, and Messengers, the Day of Resurrection, and pre-decree; the good and the bad (of it).

Additionally, they are the ones who demonstrate their faith by practising Taqwā, obeying Allāhs commands, and refraining from violating His prohibitions. (Tafsīr as-Sa’dī 2/228).

Talq ibn Habīb said: “Taqwā is to act in Allāhs obedience upon a light from Allāh, hoping in Allāhs mercy, and to avoid disobeying Allāh upon a light from Allah, fearing Allāhs punishment.” (Umdatul Tafsīr 1/107)


Al-Bushrā (glad tidings)’

Ibn Juzayy said:

As for the Bushrā of the hereafter, then it is Paradise, as agreed upon.

And as for the Bushrā of the worldly life, then it is a good vision seen by a righteous person or seen by himself, as narrated from the Messenger of Allāh (ﷺ).

(Tashīl ‘Ulūm al-Tanzīl 2/94).

سألتُ النَّبيَّ صلَّى اللهُ عليه وسلَّمَ عن قَولِه عزَّ وجلَّ: {لَهُمُ الْبُشْرَى فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ} [يونس: 64] قال: الرُّؤيا الصالحةُ يَراها المُسلِمُ، أو تُرى له، {وَفِي الْآخِرَةِ} [يونس: 64] قال: الجَنَّةُ

Abū al-Dardā narrated: I asked the Prophet (ﷺ) about Allāhs saying: “For them are Bushrā in the life of the present world and in the Hereafter” [Yūnus: 64]. He (ﷺ) said: The good dream that is seen by a Muslim, or which is seen for him, {and in the Hereafter} [Yūnus: 64] He said: Paradise.

Declared Sahīh by Shu’ayb al-Arnāūt in Takhrīj Mishkal al-Āthār 2180

Ibn Kathīr said:

And it was also said that the Bushrā here is the glad tidings the angels bring to the believer at the time of death. They bring him the good news of Paradise and forgiveness:

﴿إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ – نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ – نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ ﴾

Verily, those who say: “Our Lord is Allah (alone),” and then they stand straight and firm, on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. An entertainment from (Allāh), The Oft-Forgiving, The Most Merciful.”

Sūrah al-Fussilat:30-32

(Umdatul-Tafsīr 2/234)

Miracle of the prophet: Makkah will remain a land of Islām until the last hour

بسم الله الرحمن الرحيم

إِنَّ أَوَّلَ بَيۡتٖ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكٗا وَهُدٗى لِّلۡعَٰلَمِينَ ٩٦
Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-‘Ālamīn (the mankind and jinns). (3:96)

عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَوْمَ الْفَتْحِ فَتْحِ مَكَّةَ ‏ “‏ لاَ هِجْرَةَ وَلَكِنْ جِهَادٌ وَنِيَّةٌ وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا ‏”‏


It has been narrated on the authority of Ibn ‘Abbās that the Messenger of Allāh (ﷺ) said on the day of the Conquest of Makkah:

There is no Hijrah (migration) now, but (only) Jihād (fighting for the cause of Islām) and Niyyah (intention for purpose) ; So when you are called (for Jihād) then go forth. (Sahīh Muslim 1353)

Imām Nawawī said: (meaning) no Hijrah from Makkah because it became a land of Islām. (Riyād Al-Sālihīn, hadīth #3)

Shaykh Ibn Uthaymīn said:

The annulment (of Hijrah) here is annulment of Hijrah from Makkah as stated by the author (Imām Nawawī), because after the Conquest, Makkah became a land of Islām and will never return to being a land of kufr (disbelief).

This contains evidence that Makkah will never return to be a land of kufr (disbelief). It will rather continue to be a land of Islām until the last hour or until Allāh wills. (Sharh Riyād Al-Sālihīn 1/32)

Imām An-Nawawī said:

This contains a mu’jizah (miracle) from the messenger of Allāh (ﷺ) that it (Makkah) will remain a land of Islām from which Hijrāh is not conceivable (i.e possible). (Sharh Sahīh Muslim Hadith #1353)

Cease neglecting the jumu’ah prayer before Allāh seals your heart!

بسم الله الرحمن الرحيم

1) The messenger of Allāh (ﷺ) said on the planks of his pulpit:

‘People must cease to neglect the Friday prayer or Allāh will seal their hearts and then they will be among the negligent.’


رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ عَلَى أَعْوَادِ مِنْبَرِهِ ‏ “‏ لَيَنْتَهِيَنَّ أَقْوَامٌ عَنْ وَدْعِهِمُ الْجُمُعَاتِ أَوْ لَيَخْتِمَنَّ اللَّهُ عَلَى قُلُوبِهِمْ ثُمَّ لَيَكُونُنَّ مِنَ الْغَافِلِينَ ‏”‏ ‏

(Sahīh Muslim 865)

Imām Nawawī said:

‘His statement: ‘Neglect’, meaning: leaving them, and in that (contains) Friday prayer is an individual obligation.

The meaning of seal is to stamp (i.e. seal) and cover. As Allāh said: خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمۡ – “Allāh has set a seal on their hearts” (al-Baqarah:7) meaning: stamp. Similar to it is Rayn (cover) and it is said: the rayn is easier than stamp and the stamp is easier than iqfāl (lock) , and iqfāl is the most severe of them.

Qādī (Iyād) said: The theologians differed greatly on this matter (i.e. meaning of seal here). It is said: It is the creation of disbelief in their hearts, and this is the saying of most theologians of ahlul sunnah. ‘

(Al-Minhāj 3/379)


2) The messenger of Allāh (ﷺ) said:

‘Whoever leaves (i.e. doesn’t attend) the Friday prayer three times (in a row) without an excuse*, then Allāh places a stamp (i.e. seal) upon his heart.’


قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ مَنْ تَرَكَ الْجُمُعَةَ ثَلاَثَ مَرَّاتٍ تَهَاوُنًا بِهَا طَبَعَ اللَّهُ عَلَى قَلْبِهِ ‏”‏ ‏

(Al-Tirmidhī 500. Declared Hasan Sahīh by Al-Albānī, Sahīh by Shu’ayb al-Arnāūt)

3) He (ﷺ) also said:

‘Whoever leaves (i.e. doesn’t attend) the Friday prayers thrice without an excuse then he is a hypocrite’.

مَن ترَك الجمعةَ ثلاثًا مِن غيرِ عذرٍ فهو منافقٌ

(Isnād declared Hasan by Shu’ayb al-Arnāūt in Sahīh Ibn Hibbān 258. Declared Hasan Sahīh by Al-Albānī in Sahīh Targhīb wa Tarhīb 1/451)

4) He (ﷺ) also said:

‘Whoever leaves (i.e. doesn’t attend) three Friday prayers, without an excuse, he will be recorded as being from the hypocrites.’

مَنْ ترك ثَلاثَ جمعاتٍ ، مِنْ غيرِ عذرٍ ، كُتِبَ مِنَ المنافقينَ

(Sahīh Targhīb wa Tarhīb 729. Declared Sahīh (Lighayrihi) by Al-Albānī)

5) He (ﷺ) also said:

‘Whoever hears the announcement of Friday prayer and he does not come, then he hears it again and does not come, then he hears it again and does not come, Allāh will place a seal over his heart and turn his heart into the heart of a hypocrite’.

مَن سمعَ النِّداءَ يومَ الجمعةِ فلم يأتِها ثمَّ سمعَهُ فلم يأتِها ثمَّ سمعَهُ ولم يأتِها طبعَ اللَّهُ على قلبِهِ ، وجعلَ قلبَهُ قلبَ مُنافق

(Sahīh Targhīb wa Tarhīb 735. Declared Hasan by Al-Albānī)

Ibn ‘Abbās said:

‘Whoever leaves (i.e. doesn’t attend) the Friday prayer for three consecutive Fridays, then he has thrown Islām behind his back.’

عن ابنِ عبَّاسٍ : من ترَكَ الجمعةَ ثلاثَ جمعٍ متوالياتٍ ، فقد نبذَ الإسلامَ وراءَ ظَهرِه

(Sahīh Targhīb wa Tarhīb 733, declared Sahīh by Al-Albānī. Also authenticated by Ibn Hajr and al-Haythamī)

Al-Mubārakfūrī said:

‘Irāqī said: What is meant by negligence is leaving it without an excuse, and of course what is meant by stamp (i.e. seal) is that his heart becomes like the heart of the hypocrite. End quote.

(Regarding the saying) : ‘A stamp (i.e. Seal)’ it was said: He is recorded as a hypocrite’, such as in Al-Mirqāt (3/420). ‘

(Abridged from Tuhfatul-Ahwadhī 5/197)

Ibn al-‘Arabī said:

If he persists in this (i.e. neglecting and not attending jummu’ah), it is a sign that Allāh has placed a stamp (i.e. seal) on his heart with the the stamp of hypocrisy. And in sahih (Muslim 144) : (The prophet (ﷺ) said:) ‘The Fitan (trials, tests) are offered to the hearts, just as the straws that are sewn into a woven mat, one after another. Any heart that accepts the Fitan, then a black dot will be engraved on it. Any heart that rejects the Fitan, then a white dot will be engraved on it. The hearts will therefore become two categories: white, just like the barren rock; no Fitnah shall ever harm this category as long as the heavens and earth still exist. Another category is black, just as the cup that is turned upside down, for this heart does not recognise good or reject evil.’

Persisting upon disobedience results in a bad end (i.e. death) or takes away the sweetness of obedience, so one loses his religion without feeling it.

(‘Āridat al-Ahwadhī 2/330)


* Legitimate excuses from the Shari’ah:

Shaykh Ibn ‘Uthaymīn said (Regarding the ones that are excused from attending jumu’ah) :

  • The sick person who is not able to get to the mosque. Or he is able but with difficulty and (consequently) the humility of prayer is lost, then he is excused.
  • The owned slave is excused, because he is busy serving his master.
  • The traveller is also excused.

(Abridged from Sharh Mishkāt 2/474-478)

From the virtues of Friday; Ādams creation & an hour in which supplication is answered

بسم الله الرحمن الرحيم

The prophet صلى الله عليه وسلم said:

خَيْرُ يَوْمٍ طَلَعَتْ عَلَيْهِ الشَّمْسُ يَوْمُ الْجُمُعَةِ فِيهِ خُلِقَ آدَمُ وَفِيهِ أُدْخِلَ الْجَنَّةَ وَفِيهِ أُخْرِجَ مِنْهَا ( وَفِيهِ أُهْبِطَ وَفِيهِ تِيبَ عَلَيْهِ وَفِيهِ مَاتَ ) وَلاَ تَقُومُ السَّاعَةُ إِلاَّ فِي يَوْمِ الْجُمُعَةِ

The best day on which the sun has risen is Friday; on it Adam was created, on it he was admitted into Paradise, on it he was expelled from it, on it he was sent down (to Earth), on it he was forgiven, on it he died. And the last hour will take place on no other day except Friday.

(Sahīh Muslim 854. Abū Dawūd 1046, declared Sahīh by Al-Albānī)

He صلى الله عليه وسلم also said:

وَخَلَقَ آدَمَ عَلَيْهِ السَّلاَمُ بَعْدَ الْعَصْرِ مِنْ يَوْمِ الْجُمُعَةِ فِي آخِرِ الْخَلْقِ وَفِي آخِرِ سَاعَةٍ مِنْ سَاعَاتِ الْجُمُعَةِ فِيمَا بَيْنَ الْعَصْرِ إِلَى اللَّيْلِ

(Allāh) created Ādam (‘alayhi salām) after ‘Asr on the day of Friday; the last creation, during the last hour of Friday, between ‘Asr and night (i.e. Sunset).

(Sahīh Muslim 2789)


The prophet صلى الله عليه وسلم said:

مَا مِنْ مُسْلِمٍ يَمُوتُ يَوْمَ الْجُمُعَةِ أَوْ لَيْلَةَ الْجُمُعَةِ إِلَّا وَقَاهُ اللهُ فِتْنَةَ الْقَبْرِ

No Muslim dies on the day of Friday, or the night of Friday (meaning Thursday night according to Gregorian calendar) except that Allāh will protect him from the trial of the grave.

(Al-Tirmidhī 1074. Declared Hasan by Al-Albānī)


‘Abdullāh ibn Salām narrated:

عَنْ عَبْدِ اللَّهِ بْنِ سَلاَمٍ، قَالَ قُلْتُ وَرَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ جَالِسٌ إِنَّا لَنَجِدُ فِي كِتَابِ اللَّهِ فِي يَوْمِ الْجُمُعَةِ سَاعَةٌ لاَ يُوَافِقُهَا عَبْدٌ مُؤْمِنٌ يُصَلِّي يَسْأَلُ اللَّهَ فِيهَا شَيْئًا إِلاَّ قَضَى لَهُ حَاجَتَهُ ‏.‏ قَالَ عَبْدُ اللَّهِ فَأَشَارَ إِلَىَّ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ أَوْ بَعْضُ سَاعَةٍ ‏.‏ فَقُلْتُ صَدَقْتَ، أَوْ بَعْضُ سَاعَةٍ ‏.‏ قُلْتُ: أَىُّ سَاعَةٍ هِيَ؟ قَالَ: ‏”‏ هِيَ آخِرُ سَاعَةٍ مِنْ سَاعَاتِ النَّهَارِ ‏”‏ قُلْتُ: إِنَّهَا لَيْسَتْ سَاعَةَ صَلاَةٍ ‏.‏ قَالَ: ‏”‏ بَلَى. إِنَّ الْعَبْدَ الْمُؤْمِنَ إِذَا صَلَّى ثُمَّ جَلَسَ، لاَ يَحْبِسُهُ إِلاَّ الصَّلاَةُ، فَهُوَ فِي صَلاَةٍ

I said when the Messenger of Allāh صلى الله عليه وسلم was sitting: ‘We find in the Book of Allāh that on Friday there is an hour when no believing slave performs prayer and asks Allāh for anything at that time except Allāh will fulfill his need’. The messenger of Allāh صلى الله عليه وسلم pointed to me saying ‘or some part of an hour’. I said ‘you are right, or some part of an hour’. I said ‘what time is that?’. He said ‘it is the last hours of the day’. I said ‘It is not the time for the prayer?’. He said ‘Yes, it is so, when a believing slave performs prayer and then sits with nothing but the prayer keeping him (i.e. Waiting for the prayer), he is in (a state of) prayer’.

(Ibn Mājah 1139. Declared Hasan Sahīh by Al-Albānī)

How to pray the Eclipse prayer & some rulings related to it

بسم الله الرحمن الرحيم

Salātul-kusūf/khusūf

Shaykh Sālih al-Fawzān said:

Al-Kusūf and Al-Khusūf are interchangeable and used to describe the solar and lunar eclipse. Others say al-kusūf is used to describe the lunar eclipse, and al-khusūf is used to describe the solar eclipse.

(Sharh Zād al-Mustaqnī 1/437)


The ruling on the solar/lunar eclipse prayer

Ibn Rushd said:

They (the jurists) agreed that the prayer for the solar eclipse is a sunnah. (Bidāyat al-Mujtahid 1/239)

Ibn Qudāmah said:

The eclipse prayer is a sunnah mu’akkadah (emphasised sunnah). (Al-Mughnī 2 /395)

Ibn Qudāmah said (regarding the lunar eclipse) :

Most of the people of knowledge hold that the prayer for the lunar eclipse is legislated; from them Ibn ‘Abbās, ‘Atā, Al-Hasan [al-Basrī], An-Nakha’ī, Shāfī, and Ishāq.

He (ﷺ) said: The sun and the moon are two of the signs from Allāh, and if you see them (eclipse), pray till the eclipse is over. (Sahīh Bukhārī 1212). He commanded to perform the prayer for them (solar/lunar eclipse) as one case.

It is narrated from ‘Ibn Abbās, he lead the people of Basrah with two rak’ah during the lunar eclipse, and he said: Verily I prayed as I saw the Messenger of Allāh (ﷺ) praying. Ibn Qudāmah said: that is because it is one of the two eclipses, and (the lunar eclipse) is similar to a solar eclipse. (Al-Mughnī 2/389)

Shaykh Uthaymīn said:

Most of the scholars hold that the prayers for the solar and lunar eclipse are a Sunnah mu’akkadah (emphasised sunnah).

Some of the scholars said that it is obligatory, either Fard ‘ayn (individual obligation) or Fard Kifāyah (collective obligation). As evidence they cite the command of the prophet (ﷺ)*, the basic principle with commands is obligation, and this is supported by the evidences which prove its importance. The least that may be said is that it is a collective obligation, this is our opinion. As for the majority, they have no evidence that it is not an obligation except the statement of the prophet (ﷺ) when a man asked him : “Is there anything other than the five daily prayers that is obligatory upon me?”, He said: “No, unless you wish to do so voluntarily.” (Bukhārī 46). But this does not negate the possibility of prayers other than the five daily prayers being obligatory, if some reason warrants that. (Fatāwā Arkān al-Islām 2/566)

*Ibn Khuzaymah collected in his Sahīh, under ‘The chapter of the command to establish the prayer upon the eclipse of the sun and moon’ 1/668:

The Prophet (ﷺ) said, “The sun and the moon do not eclipse because of the death of anyone, rather they are two signs amongst the signs of Allāh. When you see them offer the prayer.”


Is the prayer performed individually or in congregation?

Ibn Qudāmah said:

It is more virtuous to pray it in congregation, as the prophet performed the prayer in congregation, and his sunnah is to perform the prayer in the mosque.

Ā’ishah narrated: In the lifetime of the Prophet (ﷺ) the sun eclipsed and he went to the Mosque and the people aligned behind him (Bukhārī 1046). (Al-Mughnī 2/390)

Shaykh Sālih al-Fawzān said:

However, it is permissible to pray it individually based on the general statement of the prophet, “So when you see them (sun and moon eclipse) , establish the prayer”. (Sharh Zād al-Mustaqnī 1/439)


Women offering the prayer alongside the men

Ibm Qudāmah said:

It is permissible for the women to pray with the men, as Ā’ishah and Asmā prayed alongside the Messenger of Allāh (ﷺ). Narrated by Bukhārī [‘ Chapter: Offering of Eclipse prayer by women along with men’, hadith number 1053].(Al-Mughnī 2/390)


Is there a call to prayer?

Ibn Qudāmah said:

It is sunnah to call out: As-salāta jāmi’atan (the prayer in congregation), as narrated by Abdullāh ibn ‘Amr: ‘When the sun eclipsed during the lifetime of the Messenger of Allāh (ﷺ), they (the people) were called with ‘the prayer in congregation’ (Sahīh Muslim 910).

And there is no adhān or iqāmah performed, as the prophet performed the prayer without an adhān and iqāmah. (Al-Mughnī 2/390).


How the prayer is performed

  • One performs two rak’ah.
  • In the first rak’ah; one says the opening takbīr, the opening supplication, seeks refuge with Allāh from shaytān, and then recites sūrah al-Fātihah followed by a long Sūrah (i.e. al-Baqarah). Then one makes rukū’, prolonging it and glorifies Allāh during it. One rises from Rukū saying sami’a Allāhu liman hamidah, rabbanā wa lakal-hamd. One then recites sūrah al-Fātihah again, followed by a long Sūrah but shorter than the first (i.e. āli imrān). One then makes rukū, prolonging it but making it shorter than the first rukū. One then rises from Rukū to the standing position, and then performs sujūd twice, making them as long as the rukū.
  • The second rak’ah; is performed in the same manner as the first rak’ah, except the length of the recitation following al-Fātihah is shorter than the recitation in the first rak’ah (i.e. one may recite al-Nisā/al-Māidah). Likewise the length of the rukū and sujūd is shorter than the first rak’ah. One then concludes the prayer with the tashahhud and taslīm.

In summary, the prayer consists of two rak’ah, with four rukū and four sujūd. With each rak’ah consisting of two rukū and two sujūd.

Ā’ishah narrated: There was a solar eclipse during the lifetime of the Messenger of Allāh (ﷺ). So, the Messenger of Allāh (ﷺ) went to the mosque and stood up, and the people formed themselves in rows behind him. The Messenger of Allāh (ﷺ) made a long recital (of the Qur’ān) and then pronounced takbīr and then observed a long rukū. He then raised his head and said: Sami’a Allāhu liman hamidah, rabbanā wa lakal-hamd. He then again stood up and made a long recital, which was less than the first recital. He pronounced takbīr and observed a long rukū, and it was less than the first one. He again said: Sami’a Allāhu liman hamidah, rabbanā wa lakal-hamd. He did like this in the second rak’ah, till he completed four rak’ahs and four prostrations (in total)… (Sahīh Muslim 901)

‘Ā’ishah narrated : The Prophet (ﷺ) led us and performed four rukū in two rak’ah during the solar eclipse and the first rak’ah was longer (than the second). (Sahīh Bukhārī 1064).

(Al-Mughnī 2/391. Zād al-Mustaqnī 439).


The recitation is performed aloud

‘Ā’ishah narrated: The prophet (ﷺ) recited the Qur’ ān aloud during the eclipse prayer… (Sahīh Bukhārī 1065. Chapter ‘To recite aloud during the eclipse prayer’ . Abū Dawūd 1188. Declared Sahīh by Al-Albānī’)

Ibn Qudāmah said:

One recites aloud, whether (the prayer) falls in the day or night. (Al-Mughnī 2/391).

Ibn Abdul-Barr said: Among the evidence for those who say to recite out loud in the eclipse prayer, is the unanimous consensus of the scholars that every Sunnah prayer in which its Sunnah is to be prayed in congregation; the Sunnah is to recite out loud, like the prayer for rain and two ‘Īds, and so it (the ruling) is the same for the eclipse. (Al-Tamhīd 3/71)


Can one perform less/more than four rukū and sujūd?

Ibn al-Qayyim said:

This is the authentic narration regarding the eclipse prayer (i.e. Four rukū and four sujūd in total).

It has also been reported that he (ﷺ) performed it in different ways such as offering one or three or four rukū in each rak’ah.

However, the majority of the scholars such as Imām Ahmad, al-Bukhārī and al-Shāfī stated that these narrations are not authentic but a mistake.

Al-Bayhaqī said: Muhammad al-Bukhārī ignored the other three narrations (mention of more than two rukū in each rak’ah) and did not include them in his Sahīh as these narrations contradict other more established narrations, reported by narrators who are more reliable. Imām al-Tirmidhī narrated that al-Bukhārī said: ‘the most authentic narration regarding the eclipse prayer is the report of four rukū and four sujūd in total’.

Al-Bayhaqī also said: Other group of scholars from ahul-sunnah hold that the other narrations are affirmed and the number of rukū are legislated, such as Ishāq ibn Rahawayh, Muhammad ibn Khuzaymah, ibn al-Mundhir. [Also the opinion of Al-Tabarī as mentioned in Al-Tamhīd of Ibn Abdul-Barr 3/71). However the position that al-Bukhārī and Al-Shāfī took was better, as they gathered between the narrations and established which was more correct – as they all describe the prophet (ﷺ) offering the eclipse prayer when his son died.

Ibn Al-Qayyim continues: Imām Ahmad only accepted the narration narrated by ‘Ā’ishah of two rukū and two sujūd ( in each rak’ah). This is also the stance of the hanbali scholars of old, as well as the position of my shaykh; Abū al-‘Abbās ibn Taymiyah, who stated all the narrations that contradict that of’ Ā’ishahs are weak, reported in error. He said the Prophet (ﷺ) offered the eclipse prayer only once, when his son Ibrāhīm died. (Zād al-Ma’ād 3/204-215).


The time and length of the eclipse prayer

Sayyid Sābiq said:

The time of the eclipse prayer is from the beginning of the eclipse until the eclipse clears. (Fiqh as-Sunnah 2/36)

Shaykh Sālih al-Fawzān said:

Performing the eclipse prayer solely based on the information given by astronomers is not permitted, this is because the prophet (ﷺ) associated the prayer with the visual presence of the eclipse (Sahīh Bukhārī 1046). In the event that there is visual (of the eclipse), the prayer is offered. Otherwise, no action is to be taken. (Sharh Zād al-Mustaqnī 442)

Shaykhul-Islām Ibn Taymiyyah said:

The time of the eclipse may be long at times and short at others. This is in accordance to the amount of the part eclipsed of the sun; which may be entirely or partially eclipsed. (Majmū 24/260)


Delivering a sermon after the prayer

Ibn al-Qayyim said:

After the prayer, he (ﷺ) addressed the people, delivering an emotional speech. (Zād al-Ma’ād 3/205).

From what he (ﷺ) said:

Asmā’ narrated: Allāhs Messenger (ﷺ) finished the eclipse prayer and by then the sun (eclipse) had cleared. Then he delivered the Khutba (religious sermon) and praised Allāh as He deserved and then said “Amma ba’du.” (Sahīh Bukhārī 1061)

‘Ā’ishah narrated : (After the eclipse prayer) he (ﷺ) said, “The sun and the moon are two of the signs of Allāh. They do not eclipse because of the death or the life (i.e. birth) of someone. When you see them proceed for the prayer.” (Sahīh Bukhārī 1046)

Abū Mūsā narrated: Then he (ﷺ) said, “These signs which Allāh sends do not occur because of the life or death of somebody, but Allāh makes His worshipers afraid by them. So when you see anything thereof, proceed to remember Allāh, supplicate to Him and ask for His forgiveness.” (Sahīh Bukhārī 1059)

Asmā narrated: The Prophet (ﷺ) ordered people to manumit slaves during the solar eclipse. (Sahīh Bukhārī 1054)

(He (ﷺ) also said:) Everything you have been promised, I have seen in the prayer of mine. Paradise was brought to me till (I was so close to it) that if I (had intended) to pluck a bunch (of grapes) out of it. I would have got it, or he (ﷺ) said: I intended to get a bunch (out of that) but my hand could not reach it. Hell was also brought to me and I saw in it a woman belonging to the tribe of Isrā’īl who was tormented for a cat whom she had tied; she did not give it food nor set it free to eat the creatures of the earth; and I saw Abu Thumāma ‘Amr ibn Mālik (first person to introduce idol worship in Arabia) who was dragging his intestines in Hell. They (the Arabs) used to say that the sun and the moon do not eclipse but on the death of some great person; rather both these (the sun and the moon) are among the signs of Allāh which are shown to you; so when there is an eclipse, observe the prayer till its over. (Sahīh Muslim 904).

(also..) The people said “O Allāhs Messenger (ﷺ)! We saw you taking something from your place and then we saw you retreating.” The Prophet (ﷺ) replied, “I saw Paradise and stretched my hands towards a bunch (of its fruits) and had I taken it, you would have eaten from it as long as the world remains. I also saw the Hell-fire and I had never seen such a horrible sight. I saw that most of the inhabitants were women.” The people asked, “O Allāhs Messenger (ﷺ)! Why is it so?” The Prophet (ﷺ) replied, “Because of their ungratefulness.” It was asked whether they are ungrateful to Allāh. The Prophet said, “They are ungrateful to their companions of life (husbands) and ungrateful to good deeds. If you are benevolent to one of them throughout the life and if she sees anything (undesirable) in you, she will say, ‘I have never had any good from you.’ ” (Sahīh Bukhārī 1052)

(he (ﷺ) also said:)… I saw Paradise and Hell. It was also revealed to me that you would be tried in the graves, as you would be tried with something close to or like the tribulation of the Dajjāl. (Sahīh Muslim 905).

.. And then he (ﷺ) ordered the people to seek refuge with Allāh from the punishment of the grave. (Sahīh Bukhārī 1049)

Ā’ishah said: I heard after this the Messenger of Allāh (ﷺ) seeking refuge from the torment of Fire and the torment of the grave. (Sahīh Muslim 903).


Other recommended actions during an eclipse

  • Dhikr (Remembrance of Allāh) – Sahīh Bukhārī 1059
  • Du’ā (Supplicating to Allāh) – Sahīh Bukhārī 1059
  • Takbīr (Declaring Allāhs greatness, i.e. Allāhu Akbar) – Sahīh Bukhārī 1044
  • Istighfār (Seeking Allāhs forgiveness) – Sahīh Bukhārī 1059
  • Sadaqah (Giving charity) – Sahīh Bukhārī 1044
  • ‘Itqu (freeing slaves) – Sahīh Bukhārī 1054

Authentic Adhkār Series: Part 3 – Dhikr Said Before Sleep

بسم الله الرحمن الرحيم

Bismika Allāhumma Amūtu wa Ahyā

Hudhayfah narrated: Whenever the Prophet (ﷺ) intended to go to bed, he would say: ” Bismika Allāhumma Amūtu wa Ahyā (In your Name, Oh Allāh, I die and I live)… “

حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ حُذَيْفَةَ، قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا أَرَادَ أَنْ يَنَامَ قَالَ ‏”‏ بِاسْمِكَ اللَّهُمَّ أَمُوتُ وَأَحْيَا ‏… “‏‏

(Sahīh Bukhārī 6324)


Rabbi qinī ‘adhābaka yawma tab’athu’ ibādak

Al-Bara’ ibn ‘Āzib narrated that: The Messenger of Allāh (ﷺ) used to lay his head upon his right hand when going to sleep, then say: “Rabbi qinī ‘adhābaka yawm tab’athu’ ibādak (My Lord, safeguard me from Your punishment on the Day You resurrect Your slaves). “

عَنِ الْبَرَاءِ بْنِ عَازِبٍ، رضى الله عنهما قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَتَوَسَّدُ يَمِينَهُ عِنْدَ الْمَنَامِ ثُمَّ يَقُولُ ‏ “‏ رَبِّ قِنِي عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ

(Al-Tirmidhī 3399. Declared Sahīh by Al-Albānī)


Al-Hamdu lillāhi-ladhī at’amanā wa saqānā wa kafānā wa āwānā fakam-mimman lā kāfiya lahu wa lā mu-wiya

Anas narrated: When the Messenger of Allāh (ﷺ) went to his bed, he would say: ” Al-Hamdu lillāhi-ladhī at’amanā wa saqānā wa kafānā wa āwānā fakam-mimman lā kāfiya lahu wa lā mu-wiya (All Praise belongs to Allāh who has fed us, given us drink, sufficed us and given us shelter. How many there are who have no one to provide sufficiency for them, or give them shelter). “


عَنْ أَنَسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ إِذَا أَوَى إِلَى فِرَاشِهِ قَالَ ‏ “‏ الْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا وَآوَانَا فَكَمْ مِمَّنْ لاَ كَافِيَ لَهُ وَلاَ مُئْوِيَ

(Abū Dawūd 5053. Declared Sahīh by Al-Albānī)

Al-Hamdu lillāhi-ladhī kafānī wa āwānī wa at’amanī wa saqānī wa-ladhī manna ‘alayya fa-afdala wa-ladhī a’tānī fa-ajzala Al-Hamdulillāh ‘alā kulli hāl, Allāhumma Rabba kulli shay, wa malīkatu wa Ilāha kulli shay, A’ūdhu bika min al-nār

In a similar narration (From Ibn ‘Umar) : When the Messenger of Allāh (ﷺ) went to his bed, he would say:” Al-Hamdu lillāhi-ladhī kafānī wa āwānī wa at’amanī wa saqānī wa-ladhī manna ‘alayya fa-afdala wa-ladhī a’tānī fa-ajzala Al-Hamdulillāh ‘alā kulli hāl, Allāhumma Rabba kulli shay, wa malīkatu wa Ilāha kulli shay, A’ūdhu bika min al-nār (All Praise belongs to Allāh Who has given me sufficiency, has sheltered me, given me food and drink, been most gracious to me, and given to me in abundance. All Praise belongs to Allāh in every circumstance. Oh Allāh! Lord and King of everything, (The One True) Diety of everything, I seek refuge in You from Hellfire.”

الْحَمْدُ لِلَّهِ الَّذِي كَفَانِي وَآوَانِي وَأَطْعَمَنِي وَسَقَانِي وَالَّذِي مَنَّ عَلَىَّ فَأَفْضَلَ وَالَّذِي أَعْطَانِي فَأَجْزَلَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ اللَّهُمَّ رَبَّ كُلِّ شَىْءٍ وَمَلِيكَهُ وَإِلَهَ كُلِّ شَىْءٍ أَعُوذُ بِكَ مِنَ النَّارِ

(Abū Dawūd 5058. Chain of narration declared Sahīh by Al-Albānī. Also declared Hasan by Ibn Hajr)


Bismillāhi wa da’tu janbī, Allāhummaghfirlī dhanbī wa akhsiy shaytānī wa fukka rihānī wa-j’alnī fī al-nadiyyī al-‘alā

Abū al-Azhar narrated: When the Messenger of Allāh (ﷺ) went to his bed at night, he would say: ” Bismillāhi wa da’tu janbī, Allāhumma-ghfirlī dhanbī wa akhsiy shaytānī wa fukka rihānī wa-j’alnī fī al-nadiyyī al-‘alā (In the name of Allāh I lay down on my side. Oh Allāh! forgive me my sin, suppress my devil, free me, and place me in the highest assembly. “

عَنْ أَبِي الأَزْهَرِ الأَنْمَارِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ إِذَا أَخَذَ مَضْجَعَهُ مِنَ اللَّيْلِ قَالَ ‏ “‏ بِسْمِ اللَّهِ وَضَعْتُ جَنْبِي اللَّهُمَّ اغْفِرْ لِي ذَنْبِي وَأَخْسِئْ شَيْطَانِي وَفُكَّ رِهَانِي وَاجْعَلْنِي فِي النَّدِيِّ الأَعْلَى

(Abū Dawūd 5054. Declared Sahīh by Al-Albānī)


Allāhumma Rabba-samawāti wa Rabbal-Ardi wa Rabbal-‘arshi-l’adhīm, Rabbanā wa Rabba kulli shay, fāliqal-habbi wa-nnawā, munzilat-tawrāh wal-injīl wal-furqān, a’ūdhu bika min sharri kulli shay anta ākhidhatun bināsiyatihi, Allāhumma Antal-Awwalu falaysa qablaka shay, wa Antal-ākhiru falaysa b’adaka shay, wa Anta-Dhāhiru falaysa fawqaka shay, wa Antal-Bātinu falaysa dūnaka shay, iqdi ‘annā-ddayna wa aghninā minal-faqri

The Messenger of Allāh (ﷺ) said: When any one of you intends to go to sleep, he should lie on the bed on his right side and then say: “Allāhumma Rabba-samawāti wa Rabbal-Ardi wa Rabbal-‘arshi-l’adhīm, Rabbanā wa Rabba kulli shay, fāliqal-habbi wa-nnawā, munzilat-tawrāh wal-injīl wal-furqāni, a’ūdhu bika min sharri kulli shay anta ākhidhatun bināsiyatihi, Allāhumma Antal-Awwalu falaysa qablaka shay, wa Antal-ākhiru falaysa b’adaka shay, wa Anta-Dhāhiru falaysa fawqaka shay, wa Antal-Bātinu falaysa dūnaka shay, iqdi ‘annā-ddayna wa aghninā minal-faqri (Oh Allāh, The Lord of the Heavens and the Lord of the Earth and Lord of the great Throne, our Lord, and the Lord of everything, The Splitter of the grain and the datestone, The Revealer of Tawrah and Injil and Criterion ( Qur’an), I seek refuge in You from the evil of every creature that you seize by the forelock. Oh Allāh, You are the First, there is nothing before You, and Your are the Last and there is nothing after You and You are the Evident and there is nothing above You, and You are the Close (to everything) and there is nothing closer (to anything) than You. Remove the burden of debt from us and free us from poverty). ”

إِذَا أَرَادَ أَحَدُنَا أَنْ يَنَامَ أَنْ يَضْطَجِعَ عَلَى شِقِّهِ الأَيْمَنِ ثُمَّ يَقُولُ اللَّهُمَّ رَبَّ السَّمَوَاتِ وَرَبَّ الأَرْضِ وَرَبَّ الْعَرْشِ الْعَظِيمِ رَبَّنَا وَرَبَّ كُلِّ شَىْءٍ فَالِقَ الْحَبِّ وَالنَّوَى وَمُنْزِلَ التَّوْرَاةِ وَالإِنْجِيلِ وَالْفُرْقَانِ أَعُوذُ بِكَ مِنْ شَرِّ كُلِّ شَىْءٍ أَنْتَ آخِذٌ بِنَاصِيَتِهِ اللَّهُمَّ أَنْتَ الأَوَّلُ فَلَيْسَ قَبْلَكَ شَىْءٌ وَأَنْتَ الآخِرُ فَلَيْسَ بَعْدَكَ شَىْءٌ وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَىْءٌ وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَىْءٌ اقْضِ عَنَّا الدَّيْنَ وَأَغْنِنَا مِنَ الْفَقْرِ

(Sahīh Muslim 2713)


Allāhumma khalaqta nafsī, wa Anta tawaffāhā laka mamātuhā wa mahyāhā in ahyaytahā fāhfadh-hā wa-in amattahā faghfirlahā, Allāhumma inni as-aluka al-‘āfiyah


Abdullāh ibn ‘Umar narrated that he heard from the Messenger of Allāh (ﷺ) that a person should say upon going to bed: “Allāhumma khalaqta nafsī, wa Anta tawaffāhā laka mamātuhā wa mahyāhā in ahyaytahā fāhfadh-hā wa-in amattahā faghfirlahā, Allāhumma inni as-aluka al-‘āfiyah (Oh Allāh, You created my soul and to you is the ultimate return. And its death and life belongs to You, and if You give it life, safeguard it; and if You cause it to die, grant it pardon. Oh Allāh, I ask You for safety). “


عَنْ خَالِدٍ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ الْحَارِثِ، يُحَدِّثُ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّهُ أَمَرَ رَجُلاً إِذَا أَخَذَ مَضْجَعَهُ قَالَ ‏ “‏ اللَّهُمَّ خَلَقْتَ نَفْسِي وَأَنْتَ تَوَفَّاهَا لَكَ مَمَاتُهَا وَمَحْيَاهَا إِنْ أَحْيَيْتَهَا فَاحْفَظْهَا وَإِنْ أَمَتَّهَا فَاغْفِرْ لَهَا اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ ‏”‏

(Sahīh Muslim 2712)


Bismika Rabbī wa d’atu janbī wa-bika arfa’uhu in amsakta nafsī farhamhā wa-in arsaltahā fāhfadh-hā bimā tahfadhu-bihi ‘ibādakas-sālihīn


Abū Hurayrah narrated the Messenger of Allāh (ﷺ) as saying: “When any of you goes to his bed, he should dust his bedding with the inner part of his lower garment, for he does not know what has come on it since he left it. He should then lie down on his right side and say: Bismika Rabbī wa d’atu janbī wa-bika arfa’uhu in amsakta nafsī farhamhā wa-in arsaltahā fāhfadh-hā bimā tahfadhu-bihi ‘ibādakas-salihīn (In Your name, My Lord I lay down, and in Your Name I rise. So if you should take my soul, have mercy on it, but if You return my soul then guard it in the manner which You guard your Righteous servants). “

عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ إِذَا أَوَى أَحَدُكُمْ إِلَى فِرَاشِهِ فَلْيَنْفُضْ فِرَاشَهُ بِدَاخِلَةِ إِزَارِهِ فَإِنَّهُ لاَ يَدْرِي مَا خَلَفَهُ عَلَيْهِ ثُمَّ لْيَضْطَجِعْ عَلَى شِقِّهِ الأَيْمَنِ ثُمَّ لْيَقُلْ بِاسْمِكَ رَبِّي وَضَعْتُ جَنْبِي وَبِكَ أَرْفَعُهُ إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِينَ

(Abū Dawūd 5050. Declared Sahīh by Al-Albānī)


Allāhumma aslamtu nafsī ilayk, wa wajjahtu wajhī ilayk, wa fawwadtu amrī ilayk, wal-jatu dhahrī ilayk, raghbatan wa rahbatan ilayk, lā malja-a wa lā manjā minka illa ilayk, āmantu bikitābika-ladhī anzalta, wa nabiyyika-ladhī arsalta

Al-Bara’ ibn ‘Āzib narrated: When Allāhs Messenger (ﷺ) went to bed, he used to sleep on his right side and then say, “Allāhumma aslamtu nafsī ilayk, wa wajjahtu wajhī ilayk, wa fawwadtu amrī ilayk, wal-jatu dhahrī ilayk, raghbatan wa rahbatan ilayk, lā malja-a wa lā manjā minka illa ilayk, āmantu bikitābika-ladhī anzalta, wa nabiyyika-ladhī arsalta (Oh Allāh! I have submitted myself to You, I have turned my face to You, committed my affairs to You, and depend on You for protection out of hope for You (reward) and out of fear of You (punishment). There is no refuge and no place of safety from You but with You. I believe in the Book You have revealed, and in the Prophet You have sent). Allāhs Messenger (ﷺ) said, “Whoever says these words and dies the same night, he will die upon the Fitrah (i.e. Natural state)).”

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ، حَدَّثَنَا الْعَلاَءُ بْنُ الْمُسَيَّبِ، قَالَ حَدَّثَنِي أَبِي، عَنِ الْبَرَاءِ بْنِ عَازِبٍ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا أَوَى إِلَى فِرَاشِهِ نَامَ عَلَى شِقِّهِ الأَيْمَنِ ثُمَّ قَالَ ‏”‏ اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ، وَوَجَّهْتُ وَجْهِي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لاَ مَلْجَأَ وَلاَ مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ، آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَنَبِيِّكَ الَّذِي أَرْسَلْتَ‏.‏ وَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ مَنْ قَالَهُنَّ ثُمَّ مَاتَ تَحْتَ لَيْلَتِهِ مَاتَ عَلَى الْفِطْرَةِ ‏”

(Sahīh Bukārī 6315)


Say Subhan-Allāh (33 times), Al-Hamdulillāh (33 times), Allāhu Akbar (34 times)

‘Alī narrated that Fātimah came to the Prophet (ﷺ) asking for a servant. He said, “Should I inform you of something better than that? When you go to bed, say “Subhan-Allāh‘ thirty three times, ‘Al-Hamdulillāh‘ thirty three times, and ‘Allāhu Akbar‘ thirty four times. ‘Ali added, ‘I have never failed to say it ever since.” Somebody asked, “Even on the night of the battle of Siffīn?” He said, “Even on the night of the battle of Siffīn.”

عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، أَنَّ فَاطِمَةَ ـ عَلَيْهَا السَّلاَمُ ـ أَتَتِ النَّبِيَّ صلى الله عليه وسلم تَسْأَلُهُ خَادِمًا فَقَالَ ‏ “‏ أَلاَ أُخْبِرُكِ مَا هُوَ خَيْرٌ لَكِ مِنْهُ، تُسَبِّحِينَ اللَّهَ عِنْدَ مَنَامِكِ ثَلاَثًا وَثَلاَثِينَ، وَتَحْمَدِينَ اللَّهَ ثَلاَثًا وَثَلاَثِينَ، وَتُكَبِّرِينَ اللَّهَ أَرْبَعًا وَثَلاَثِينَ ‏”‏‏.‏ ـ ثُمَّ قَالَ سُفْيَانُ إِحْدَاهُنَّ أَرْبَعٌ وَثَلاَثُونَ ـ فَمَا تَرَكْتُهَا بَعْدُ، قِيلَ وَلاَ لَيْلَةَ صِفِّينَ قَالَ وَلاَ لَيْلَةَ صِفِّينَ

(Sahīh Bukhārī 5362)


Recite Sūrah al-Kāfirūn

The Messenger of Allāh (ﷺ)said: ” Recite ‘Say: Oh you disbelievers’ (Qul yā ayyuhāl-kāfirūn), and then go to sleep, for it is a declaration of freedom from polytheism.”

قَالَ لِنَوْفَلٍ ‏”‏ اقْرَأْ ‏{‏ قُلْ يَا أَيُّهَا الْكَافِرُونَ ‏}‏ ثُمَّ نَمْ عَلَى خَاتِمَتِهَا فَإِنَّهَا بَرَاءَةٌ مِنَ الشِّرْكِ

(Abū Dawūd 5055. Declared Sahīh by Al-Albānī)


Recite Āyat al-Kursī

Abū Hurayrah narrated:… He said to me, ‘Whenever you go to bed, recite Āyat-al-Kursī from the beginning to the end (Allāh, there is none worthy of worship except He, The Ever-Living, The Self-Subsisting). He further said to me, ‘(If you do so), Allāh will appoint a guard for you who will stay with you, and no devil will come near you till morning.’ The Prophet (ﷺ) said, “He spoke the truth, although he is a liar.

قُلْتُ قَالَ لِي إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَاقْرَأْ آيَةَ الْكُرْسِيِّ مِنْ أَوَّلِهَا حَتَّى تَخْتِمَ ‏{‏اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ‏}‏ وَقَالَ لِي لَنْ يَزَالَ عَلَيْكَ مِنَ اللَّهِ حَافِظٌ وَلاَ يَقْرَبَكَ شَيْطَانٌ حَتَّى تُصْبِحَ،… فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ أَمَا إِنَّهُ قَدْ صَدَقَكَ وَهُوَ كَذُوبٌ

(Sahīh Bukhārī 2311)


Recite the last two Verses of Sūrah Al-Baqarah

Abū Mas’ūd narrated: The Prophet (ﷺ) said, “Whoever recites the last two Verses of Sūrah Al-Baqarah at night, that will be sufficient for him [from evil & the devils].”

عَنْ أَبِي مَسْعُودٍ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ ” مَنْ قَرَأَ بِالآيَتَيْنِ مِنْ آخِرِ سُورَةِ الْبَقَرَةِ فِي لَيْلَةٍ كَفَتَاهُ‏”

(Sahīh Bukhārī 5009. Sahīh Muslim 807)

‘Alī said:

ما كنت أرى أحدا يعقل ينام قبل أن يقرأ الآيات الثلاث الأواخر من سورة البقرة

I do not see that a sane person would sleep before reciting the last three verses of Sūrah al-Baqarah (Al-Adhkār of Imām Nawawī 134)


Recite Sūrah al-Ikhlās, al-Falaq, al-Nās


‘Ā’ishah narrated : Every night when the prophet (ﷺ) went to his bed, he would cup his hands and then blow into them, and recite into them:’ Say: He is Allāh, The – One’ (Sūrah al-Ikhlās) and ‘Say ; I seek refuge in the Lord of the daybreak’ (Sūrah al-Falaq) and ‘Say: I seek refuge in the Lord of manking’ (Sūrah al-Nās). Then he would wipe as much of his body as he could with his hands, beginning with his head, his face and the front of his body. He would do that three times.


حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، وَيَزِيدُ بْنُ خَالِدِ بْنِ مَوْهَبٍ الْهَمْدَانِيُّ، قَالاَ حَدَّثَنَا الْمُفَضَّلُ، – يَعْنِيَانِ ابْنَ فَضَالَةَ – عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، رضى الله عنها أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ إِذَا أَوَى إِلَى فِرَاشِهِ كُلَّ لَيْلَةٍ جَمَعَ كَفَّيْهِ ثُمَّ نَفَثَ فِيهِمَا وَقَرَأَ فِيهِمَا ‏{‏ قُلْ هُوَ اللَّهُ أَحَدٌ ‏}‏ وَ ‏{‏ قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ‏}‏ وَ ‏{‏ قُلْ أَعُوذُ بِرَبِّ النَّاسِ ‏}‏ ثُمَّ يَمْسَحُ بِهِمَا مَا اسْتَطَاعَ مِنْ جَسَدِهِ يَبْدَأُ بِهِمَا عَلَى رَأْسِهِ وَوَجْهِهِ وَمَا أَقْبَلَ مِنْ جَسَدِهِ يَفْعَلُ ذَلِكَ ثَلاَثَ مَرَّاتٍ ‏

(Sahīh Muslim 2192. Sahīh Bukhārī 5017, 5748. Abū Dawūd 5056. Declared Sahīh by Al-Albānī)

Ibn Hajr said: What’s correct is that the blowing is done with slight saliva in it (Al-Fath 13/ 178)


Recite Sūrah al-Isrā and Sūrah al-Zumar


‘Ā’ishah narrated:The Prophet (ﷺ) would not sleep until he recited Al-Zumar and Banī Isrā’īl (Al-Isrā).


قَالَتْ عَائِشَةُ رضى الله عنها كَانَ النَّبِيُّ صلى الله عليه وسلم لاَ يَنَامُ حَتَّى يَقْرَأَ الزُّمَرَ وَبَنِي إِسْرَائِيلَ ‏.

(At-Tirmidhī 3405. Declared Sahīh by Al-Albānī)


Recite Sūrah al-Sajdah and al-Mulk


Jābir narrated: The Prophet (ﷺ) would not sleep until he recited al-Sajdah and Tabarāk (al-Mulk).


عَنْ جَابِرٍ، رضى الله عنه قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم لاَ يَنَامُ حَتَّى يَقْرَأَ بِتَنْزِيلَ السَّجْدَةِ وَبِتَبَارَكَ

(Al-Tirmidhī 3404. Declared Sahīh by Al-Albānī)


The explanation of “Our Lord, grant us the good in this world and good in the Hereafter and save us from the torment of Fire”.

بسم الله الرحمن الرحيم

فَمِنَ ٱلنَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِي ٱلدُّنۡيَا وَمَا لَهُۥ فِي ٱلۡأٓخِرَةِ مِنۡ خَلَٰقٖ ٢٠٠ وَمِنۡهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِي ٱلدُّنۡيَا حَسَنَةٗ وَفِي ٱلۡأٓخِرَةِ حَسَنَةٗ وَقِنَا عَذَابَ ٱلنَّارِ ٢٠١

And among the people are some who say: “Our Lord, grant us good in the world”, and they will have no share in the Hereafter. And of them are those who say: “Our Lord, grant us the good in this world and good in the Hereafter and save us from the torment of Fire (Rabbanā ātinā fī dunyā hasanah, wa fil-ākhirati hasanah, wa qinā ‘adhāb an-nār) .”

Al-Baqarah 2:200-201

Reason for revelation of the verse

Ibn ‘Abbās said, “Some bedouins used to come to the standing area (‘Arafat – during Hajj) and supplicate saying,’ Oh Allāh! Make it a rainy year, a fertile year and a year of good child bearing.’ They would not mention any of the affairs of the Hereafter. Thus, Allāh revealed about them:

﴿فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا وَمَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ﴾

And among the people are some who say: “Our Lord, grant us good in the world”, and they will have no share in the Hereafter. (Umdatul Tafsir 1/251)

Explanation of the verse

Ibn Kathīr said: The supplication mentioned and praised in the verse includes all good things of this life, and seeks refuge from all types of evil. The good of this life concerns every material request of well-being, spacious dwelling, good wife, sufficient provision, beneficial knowledge, good actions, comfortable means of transportation and good praise, all of which the scholars of Tafsīr have mentioned regarding this subject. All of these are but a part of the good that is sought in this life. As for the good of the Hereafter, the best of this includes admittance to Paradise, which also means acquiring safety from the greatest horror at the gathering place. It also refers to being questioned lightly and the other favors in the Hereafter.

As for acquiring safety from the Fire, it includes being directed to what leads to this good end in this world, such as avoiding the prohibitions, sins of all kinds and doubtful matters. (Umdatul Tafsīr 1/251)

Ibn ‘Attiyah said (regarding the good of the dunya): Qatādah said: (it means) wellness in health and sufficiency in provision. Hasan ibn Abī al-Hasan: (it means) knowledge and worship. Suddī said: (it means) provision. And it is also said: the good of the dunya is a good wife.

The statement includes all of this and all the desired (i.e. good) things of this world. The good of the hereafter is Paradise, as unanimously agreed upon. (Tafsīr Ibn ‘Attiyah 1/735)

On saying this dua frequently

عَنْ أَنَسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم عَادَ رَجُلاً مِنَ الْمُسْلِمِينَ قَدْ خَفَتَ فَصَارَ مِثْلَ الْفَرْخِ فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ هَلْ كُنْتَ تَدْعُو بِشَىْءٍ أَوْ تَسْأَلُهُ إِيَّاهُ ‏”‏ ‏.‏ قَالَ نَعَمْ كُنْتُ أَقُولُ اللَّهُمَّ مَا كُنْتَ مُعَاقِبِي بِهِ فِي الآخِرَةِ فَعَجِّلْهُ لِي فِي الدُّنْيَا ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ سُبْحَانَ اللَّهِ لاَ تُطِيقُهُ – أَوْ لاَ تَسْتَطِيعُهُ – أَفَلاَ قُلْتَ اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ‏”‏ ‏.‏ قَالَ فَدَعَا اللَّهَ لَهُ فَشَفَاهُ

Anas reported that Allāhs Messenger (ﷺ) visited a person from amongst the Muslims in order to inquire (about his health) who had grown feeble like a chicken. Allāh’s Messenger (ﷺ) said:

Did you supplicate for anything or ask for it? He said: Yes. I used to say: ‘Oh Allāh, whatever punishment You would give me in the Hereafter, bring it forward in this world’. Thereupon Allāhs Messenger (ﷺ) said: Subhan-Allāh! You have neither the power nor forbearance to take upon yourself (the burden of His Punishment). Why did you not say: ‘Oh Allāh, grant us good in the world and good in the Hereafter, and save us from the torment of Fire. He (ﷺ) made a supplication (for him) and he was cured. (Sahīh Muslim 2688)

عَنْ عَبْدِ الْعَزِيزِ، – وَهُوَ ابْنُ صُهَيْبٍ – قَالَ سَأَلَ قَتَادَةُ أَنَسًا أَىُّ دَعْوَةٍ كَانَ يَدْعُو بِهَا النَّبِيُّ صلى الله عليه وسلم أَكْثَرَ قَالَ كَانَ أَكْثَرُ دَعْوَةٍ يَدْعُو بِهَا يَقُولُ ‏ “‏ اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ‏”‏ ‏.‏ قَالَ وَكَانَ أَنَسٌ إِذَا أَرَادَ أَنْ يَدْعُوَ بِدَعْوَةٍ دَعَا بِهَا فَإِذَا أَرَادَ أَنْ يَدْعُوَ بِدُعَاءٍ دَعَا بِهَا فِيهِ

Qatādah asked Anas which supplication Allāh’s prophet (ﷺ) made most. He said:

The supplication that he (ﷺ) made most was :”Oh Allāh, grant us the good in this world and good in the Hereafter and save us from the torment of Fire.” He (Qatādah) said that whenever Anas had to supplicate he made this very supplication, and when he had a specific need he would make another supplication and include these words in his supplication. (Sahīh Muslim 2690)

عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ‏:‏ قِيلَ لَهُ‏:‏ إِنَّ إِخْوَانَكَ أَتَوْكَ مِنَ الْبَصْرَةِ، وَهُوَ يَوْمَئِذٍ بِالزَّاوِيَةِ، لِتَدْعُوَ اللَّهَ لَهُمْ، قَالَ‏:‏ اللَّهُمَّ اغْفِرْ لَنَا، وَارْحَمْنَا، وَآتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الْآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ، فَاسْتَزَادُوهُ، فَقَالَ مِثْلَهَا، فَقَالَ‏:‏ إِنْ أُوتِيتُمْ هَذَا، فَقَدْ أُوتِيتُمْ خَيْرَ الدُّنْيَا وَالآخِرَةِ‏


Anas ibn Mālik was told: Your brothers have come to you from Basrah – and that day he was at the zāwiyyah – wanting for you to make supplication to Allāh for them. He said, “Oh Allāh, forgive us and have mercy on us. Grant us good in this world and good in the hereafter and save us from the torment of the Fire.” They asked him to say more and he said the same thing. He said: If you are given this, you have been given the good of this world and the Hereafter.

In a variant wording he said:

إذا آتاكم الله في الدنيا حسنة، و في الآخرة حسنة، ووقاكم عذاب النار فقد آتاكم الخير كله

If Allāh gives you good in this world, and good in the hereafter, and protects you from the torment of the Fire, then He has given you all the good. (Adab al-Mufrad 633. Declared Sahīh by Al-Albānī. Umdatul Tafsīr 1/251. Declared Sahīh by Ahmad Shākir)

Authentic Adhkār Series: Part 2 – Dhikr Said After Prayer

بسم الله الرحمن الرحيم

1.

Astaghfirullāh (x3), Allāhumma antas-Salām wa minkas-salām, tabārakta (yā) Dhal-jalāli wal-ikrām

عَنْ ثَوْبَانَ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا انْصَرَفَ مِنْ صَلاَتِهِ اسْتَغْفَرَ ثَلاَثًا وَقَالَ ‏ “‏ اللَّهُمَّ أَنْتَ السَّلاَمُ وَمِنْكَ السَّلاَمُ تَبَارَكْتَ ذَا الْجَلاَلِ وَالإِكْرَامِ ‏”‏ ‏.‏ قَالَ الْوَلِيدُ فَقُلْتُ لِلأَوْزَاعِيِّ كَيْفَ الاِسْتِغْفَارُ قَالَ تَقُولُ أَسْتَغْفِرُ اللَّهَ أَسْتَغْفِرُ اللهَ

عَنْ عَاصِمٍ، بِهَذَا الإِسْنَادِ وَقَالَ ‏ “‏ يَا ذَا الْجَلاَلِ وَالإِكْرَامِ ‏”‏

Thawbān narrated: When the Messenger of Allāh (ﷺ) finished his prayer, he sought forgiveness three times (i.e. Astaghfirullāh x3) and said: Oh Allāh ! You are As-Salām, and from you is all peace; Blessed are You, Oh Possessor of Majesty and Honour (Allāhumma antas-Salām wa minkas-salām, tabārakta (yā) Dhal-jalāli wal-ikrām). Walīd reported: I said to (Imām) Awzā’ī: How is the seeking of forgiveness? He replied: You should say: (Astaghfirullāh, Astaghfirullāh) I seek Allāh’s forgiveness, I seek Allāh’s forgiveness.”

(Sahīh Muslim 591 & 592)

2.

Allāhumma a’innī ‘alā dhikrika wa shukrika wa husni ‘ibādatik

وعن معاذ رضي الله عنه، أن رسول الله صلى الله عليه وسلم، أخذ بيده وقال‏:‏ ‏ “‏يا معاذ، والله إني لأحبك، ثم أوصيك يا معاذ لا تدعن في دبر كل صلاة تقول‏:‏ اللهم أعني على ذكرك وشكرك، وحسن عبادتك‏”‏‏

Mu’ādh narrated: The Messenger of Allāh (ﷺ) held my hand and said, “Oh Mu’ādh, By Allāh, I love you and advise you not to leave out supplicating after every prayer saying: ‘Oh Allāh, help me to remember You, expressing gratitude to You and worship You in the best manner'( Allāhumma a’innī ‘alā dhikrika wa shukrika wa husni ‘ibādatik )”.

(Abū Dawūd 1522. Declared Sahīh by Al-Albānī)

3.

Lā ilaha ill-Allāh wahdahu lā sharīkah lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘alā kulli shay’in qadīr. Allāhumma lā māni’a limā a’tayta wa lā mu’tiya limā mana’ta wa lā yanfa’u dha’l-jaddi minka’l-jadd

كَتَبَ الْمُغِيرَةُ بْنُ شُعْبَةَ إِلَى مُعَاوِيَةَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ إِذَا فَرَغَ مِنَ الصَّلاَةِ وَسَلَّمَ قَالَ ‏ “‏ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ اللَّهُمَّ لاَ مَانِعَ لِمَا أَعْطَيْتَ وَلاَ مُعْطِيَ لِمَا مَنَعْتَ وَلاَ يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ ‏”‏

Mughīra ibn Shu’bah wrote to Mu’āwiyah: When the Messenger of Allāh (ﷺ) finished the prayer and pronounced salutation he would say:” There is none worthy of worship but Allāh alone, Who has no partner. To Him belongs the kingdom and to Him belongs the praise, and He has Power over all things. Oh Allāh! no one can withhold what You give, or give what You withhold, no wealth or majesty can benefit anyone for from You is all wealth and majesty (Lā ilaha ill-Allāh wahdahu lā sharīkah lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘alā kulli shay’in qadīr. Allāhumma lā māni’a limā a’tayta wa lā mu’tiya limā mana’ta wa lā yanfa’u dha’l-jaddi minka’l-jadd). “

(Sahīh Muslim 593)

4.

Lā ilaha ill-Allāh wahdahu lā sharīkah lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘alā kulli shay’in qadīr. Lā hawla wa lā quwwata illā Billāh wa lā na’budu illā iyyāh. Lahu’l-ni’matu wa lahu’l-fadl wa lahu-thanāu al-hasan. Lā ilaha ill-Allāh mukhlisīna lahu’d-dīna wa law kariha’l-kāfirūn

كَانَ ابْنُ الزُّبَيْرِ يَقُولُ فِي دُبُرِ كُلِّ صَلاَةٍ حِينَ يُسَلِّمُ ‏ “‏ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ لاَ إِلَهَ إِلاَّ اللَّهُ وَلاَ نَعْبُدُ إِلاَّ إِيَّاهُ لَهُ النِّعْمَةُ وَلَهُ الْفَضْلُ وَلَهُ الثَّنَاءُ الْحَسَنُ لاَ إِلَهَ إِلاَّ اللَّهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ ‏”‏ ‏.‏ وَقَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُهَلِّلُ بِهِنَّ دُبُرَ كُلِّ صَلاَةٍ

Abū Zubayr narrated: Ibn Zubayr uttered at the end of every prayer after pronouncing salutation (these words):” There is none worthy of worship but Allāh Alone, Who has no partner. To Him belongs the kingdom, and to Him belongs the praise, and He has power over all things. There is no might or power except with Allāh. There is none worthy of worship but Allāh and we do not worship but Him alone. To Him belong all bounties, to Him belongs all Grace, and to Him is worthy praise accorded. There is none worthy of worship but Allāh, to Whom we are sincere in devotion, even though the disbelievers dislike it (Lā ilaha ill-Allāh wahdahu lā sharīkah lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘alā kulli shay’in qadīr. Lā hawla wa lā quwwata illā Billāh wa lā na’budu illā iyyāh. Lahu’l-ni’matu wa lahu’l-fadl wa lahu-thanāu al-hasan. Lā ilaha ill-Allāh mukhlisīna lahu’d-dīna wa law kariha’l-kāfirūn).” (The narrator said): The Messenger of Allāh uttered it at the end of every (obligatory) prayer.

(Sahīh Muslim 594)

5.

Subhān Allāh (33x), Allāhu Akbar (33x), Al-Hamdulillāh (33x)

OR

Subhān Allāh (33x), Al-Hamdulillāh (33x), Allāhu Akbar (34x)

OR

Subhān Allāh (33x), Al-Hamdulillāh (33x), Allāhu Akbar (33x), Lā ilāha ill-Allāh wahdahu lā sharīkah lah, lahu’l-mulku wa lahu’l-hamdu wa huwa ‘alā kulli shai’in qadīr (1x)

OR

Subhān Allāh (10x), Al-Hamdulillāh (10x), Allāhu Akbar (10x)

OR

Subhān Allāh (25x), Allāhu Akbar (25x), Al-Hamdulillāh (25x), Lā ilāha ill-Allāh (25x)

See below link for the evidence:

https://fawaaids.com/2020/07/10/the-forms-of-dhikr-after-the-prayer/

6.

To recite Āyatul-Kursī (Sūrah al-Baqarah:255)


عَنْ أَبِي أُمَامَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ قَرَأَ آيَةَ الْكُرْسِيِّ دُبُرَ كُلِّ صَلَاةٍ مَكْتُوبَةٍ لَمْ يَمْنَعْهُ مِنْ دُخُولِ الْجَنَّةِ إِلَّا أَنْ يَمُوتَ

Narrated from Abū Umāmah: The Messenger of Allāh (ﷺ) said: “Whoever recites Ayāt Al-Kursī [2:255] after each prescribed prayer, nothing will prevent him from entering Paradise except death.”

(Mu’jam Al-Kabīr 7532, Al-Awsat of Tabarānī 8068. Bulūgh al-Marām of Ibn Hajr 258. As-Sahīhah 972 of Shaykh Al-Albānī)

7.

To recite Sūrah al-Falaq and Sūrah al-Nās


عَنْ عُقْبَةَ بْنِ عَامِرٍ، قَالَ أَمَرَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ أَقْرَأَ بِالْمُعَوِّذَاتِ دُبُرَ كُلِّ صَلاَةٍ


Narrated Uqbah ibn ‘Āmir: The Messenger of Allāh (ﷺ) commanded me to recite Mu’awwidhatān (the last two sūrahs of the Qur’ān) after every prayer.


(Abū Dawūd 1523. Declared Sahīh by Al-Albānī)


Remembrance said only after Maghrib and Fajr prayers

8.

Lā ilaha ill-Allāh wahdahu lā sharīkah lah, lahu’l-mulk wa lahu’l-hamd yuhyī wa yumīt wa huwa ‘alā kulli shay’in qadīr (x10)

مَن قالَ قبلَ أن ينصرفَ ويثنيَ رجليهِ من صلاةِ المغربِ والصُّبحِ لا إلَهَ إلَّا اللَّهُ وحدَهُ لا شريكَ لَهُ لَهُ الملكُ ولَهُ الحمدُ يحيي ويميتُ وَهوَ على كلِّ شيءٍ قديرٌ عشرَ مرَّاتٍ كَتبَ اللَّهُ لَهُ بِكُلِّ واحدةٍ عشرَ حسَناتٍ ومحا عنهُ عشرَ سيِّئاتٍ ورفعَ لَهُ عشرَ درجاتٍ وَكانَت له حِرزًا من كلِّ مَكْروهٍ وحِرزًا منَ الشَّيطانِ الرَّجيمِ ولم يحِلَّ للذَّنبِ أن يُدْرِكَهُ إلَّا الشِّركَ وَكانَ من أفضلِ النَّاسِ عملًا إلَّا رجلًا يَفضلُهُ يقولُ أفضلَ مِمَّا قالَ

The prophet said: “Whoever says before moving and bending his legs from the Maghrib and Fajr prayers – There is none worthy of worship but Allāh Alone, Who has no partner. To him belongs the kingdom and to Him belongs the praise. He gives life and causes death,and He has Power over all things – ten times. Allāh writes for him ten good deeds, erases from him ten sins,and elevates him ten degrees. And he will have protection from what he hates and protection from the Shaytān, and no sin will harm him except shirk (associating partners with Allāh). And he will be from the best of people in action. The only one better than him is the one who has said better than him. “

(Sahīh Targhīb wa Tarhīb of Al-Albānī 477)


Remembrance said only after the Fajr prayers

9.

Allāhumma innī as’aluka ‘ilman nāfian, wa rizqan tayyiban, wa ‘amalan mutaqabbalan

كانَ يقولُ إذا صلَّى الصُّبحَ حينَ يسلِّمُ اللَّهمَّ إنِّي أسألُكَ عِلمًا نافعًا ورزقًا طيِّبًا وعملًا متقبَّلًا

Umm Salamah narrated: “After giving the Taslīm for the Fajr prayer, he would say: Oh Allāh, I ask you for beneficial knowledge, good sustenance, and deeds that are accepted.”

(Ibn Majah 762. Declared Sahīh by Al-Albānī)

How can the Muslims retake Palestine? A lesson from the past

بسم الله الرحمن الرحيم

Masjid al-Aqsā. Britannica

وَقَضَيۡنَآ إِلَىٰ بَنِيٓ إِسۡرَٰٓءِيلَ فِي ٱلۡكِتَٰبِ لَتُفۡسِدُنَّ فِي ٱلۡأَرۡضِ مَرَّتَيۡنِ وَلَتَعۡلُنَّ عُلُوّٗا كَبِيرٗا ٤ فَإِذَا جَآءَ وَعۡدُ أُولَىٰهُمَا بَعَثۡنَا عَلَيۡكُمۡ عِبَادٗا لَّنَآ أُوْلِي بَأۡسٖ شَدِيدٖ فَجَاسُواْ خِلَٰلَ ٱلدِّيَارِۚ وَكَانَ وَعۡدٗا مَّفۡعُولٗا ٥ ثُمَّ رَدَدۡنَا لَكُمُ ٱلۡكَرَّةَ عَلَيۡهِمۡ وَأَمۡدَدۡنَٰكُم بِأَمۡوَٰلٖ وَبَنِينَ وَجَعَلۡنَٰكُمۡ أَكۡثَرَ نَفِيرًا ٦ إِنۡ أَحۡسَنتُمۡ أَحۡسَنتُمۡ لِأَنفُسِكُمۡۖ وَإِنۡ أَسَأۡتُمۡ فَلَهَاۚ فَإِذَا جَآءَ وَعۡدُ ٱلۡأٓخِرَةِ لِيَسُـُٔواْ وُجُوهَكُمۡ وَلِيَدۡخُلُواْ ٱلۡمَسۡجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٖ وَلِيُتَبِّرُواْ مَا عَلَوۡاْ تَتۡبِيرًا ٧

4. And We decreed for the Children of Israel in the Scripture, that indeed you would do mischief on the earth twice and you will become tyrants and extremely arrogant!

5. So, when the promise came for the first of the two, We sent against you slaves of Ours given to terrible warfare. They entered the very innermost parts of your homes. And it was a promise (completely) fulfilled.

6. Then We gave you once again, a return of victory over them. And We helped you with wealth and children and made you more numerous in man power.

7. (And We said): “If you do good, you do good for your ownselves, and if you do evil (you do it) against yourselves.” Then, when the second promise came to pass, (We permitted your enemies) to make your faces sorrowful and to enter the mosque (of Jerusalem) as they had entered it before, and to destroy with utter destruction all that fell in their hands.

8. [And We said in the Taurat (Torah)]: “It may be that your Lord may show mercy unto you, but if you return (to sins), We shall return (to Our Punishment). And We have made Hell a prison for the disbelievers.

Qur’ān : Sūrah al-Isrā’ 4-8

Imām As-Sa’dī says in his Tafsīr of the above verses (abridged and paraphrased):

‘We decreed for the Children of Israel’, meaning we foretold them and informed them in the Book that they will bring corruption upon the land because of their arrogance, disobedience, ungratefulness for Allāh’s blessings, and greed for power. When they caused corruption the first time, Allāh empowered their enemies against them. This was an admonition and a warning for them so that they may return to the right path.

So, when the promise came for the first of the two, We sent against you slaves of Ours given to terrible warfare‘, When the incident of the first corruption took place, ‘We sent against you’ as a mighty punishment and universal retribution, ‘slaves of Ours given to terrible warfare‘, meaning, brave, and great in number (who were disbelievers) . Allāh aided them against you and they killed some of you, enslaved your children, and confiscated your wealth. They turned to the Sacred Mosque and spoiled it.

Allāh gave them power over the Children of Israel because of the latters disobedience, abandoning the legislation, and spreading corruption across the Earth.

Then We gave you once again, a return of victory over them’, meaning, We empowered you upon this powerful nation and you expelled them from your homes. ‘And We helped you with wealth and children and made you more numerous in man power‘, meaning, We blessed you with sustenance, increased your numbers, and gave you power over them.

The reason for this victory was because of your humility towards Allāh and acts of righteousness.

‘(And We said): “If you do good, you do good for your ownselves” ‘, because it’s benefit will return to you even in this world as you witness victory over your enemies. ‘ “And if you do evil (you do it) against yourselves” ‘, and the harm will return to you as you will see your enemies once again overpower you.

Then, when the second promise came to pass‘ , meaning, the second time you caused corruption upon the Earth,we permitted your enemies ‘to make your faces sorrowful and to enter the mosque (of Jerusalem) as they had entered it before, and to destroy with utter destruction all that fell in their hands‘, so that they destroyed your homes, your places of worship, and your crops.

It may be that your Lord may show mercy unto you‘, by giving you victory. Warning them against sin, Allāh says: ‘but if you return (to sins), We shall return (to Our Punishment)’.

Whoever ponders over the domination that the disbelievers sometimes have over the Muslims, and the oppression that the Muslims suffer at their hands, will come to know that this is a form of punishment for the sins of the Muslims. If the Muslims stick to the Book of Allāh and the sunnah of His Messenger, they will be blessed by Allāh with power on Earth, and they will be aided against their enemies.

(Tafsīr as-Sa’dī, Sūrah al-Isrā 4-8)