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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

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)

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)

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)

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)

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

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

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)

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

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/

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)

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

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

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

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)

A collection of hadīth on the Virtues of al-Dhikr (Remembrance of Allāh)

بسم الله الرحمن الرحيم

Allāh says:

وَلَذِكۡرُ ٱللَّهِ أَكۡبَرُۗ

And the remembering of Allāh is greater (Al-Ankabūt : 45)

Allāh says:

وَٱذۡكُر رَّبَّكَ كَثِيرٗا وَسَبِّحۡ بِٱلۡعَشِيِّ وَٱلۡإِبۡكَٰرِ

And remember your Lord much, and glorify (Him) in the afternoon and in the morning. (Ali ‘Imrān: 41)

Mujāhid said: A servant is not one of those who remember Allāh much until he remembers Allāh while standing and lying down (Ibn Abī Hātim 2/646)

The one who doesn’t remember Allāh is as if he’s dead

The prophet صلى الله عليه وسلم said:

مَثَلُ الَّذِي يَذْكُرُ رَبَّهُ وَالَّذِي لاَ يَذْكُرُ مَثَلُ الْحَىِّ وَالْمَيِّتِ ‏

The example of the one who remembers Allāh in comparison to the one who does not remember Allāh, is that of a living creature compared to a dead one. (Sahīh Bukhārī 6407)

Remembering Allāh is a protection

The prophet صلى الله عليه وسلم said:

وَآمُرُكُمْ أَنْ تَذْكُرُوا اللَّهَ فَإِنَّ مَثَلَ ذَلِكَ كَمَثَلِ رَجُلٍ خَرَجَ الْعَدُوُّ فِي أَثَرِهِ سِرَاعًا حَتَّى إِذَا أَتَى عَلَى حِصْنٍ حَصِينٍ فَأَحْرَزَ نَفْسَهُ مِنْهُمْ كَذَلِكَ الْعَبْدُ لاَ يُحْرِزُ نَفْسَهُ مِنَ الشَّيْطَانِ إِلاَّ بِذِكْرِ اللَّهِ

And He (Allāh) commands you to remember Allāh abundantly. The example of this deed is that of a man who the enemy is tirelessly pursuing. He takes refuge in a fortified fort. Likewise, a slave does not protect himself from shaytān except by the remembrance of Allāh. (Imām Ahmad 17170. Sunan al-Kubra of Nasāi 11349. Sharh as-Sunnah of Baghawī 2410. Declared Sahīh by Shu’ayb Arnaūt)

Allāh remembers the one who remembers Him

Allāh says in the Qur’ān:

فَٱذۡكُرُونِيٓ أَذۡكُرۡكُمۡ

Therefore remember Me, I will remember you (Al-Baqarah:152)

The prophet صلى الله عليه وسلم said: Allāh The Most High said:

يقولُ اللهُ تعالَى من ذكَرَني في نفسِهِ ذكرتُهُ في نفسي ومن ذكَرَني في ملإٍ ذكرتُهُ في ملإٍ خيرٍ منه

Whoever remembers Me within himself, I remember him Myself. And whoever remembers Me in a gathering, I remember him in a better gathering (Umdatul-Tafsīr of Ahmad Shākir, 1/197. Bukhārī 7405)

The Prophet صلى الله عليه وسلم said: Allāh said:

قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى يَا ابْنَ آدَمَ إِذَا ذَكَرْتَنِي خَالِيًا ذَكَرْتُكَ خَالِيًا وَإِذَا ذَكَرْتَنِي فِي مَلإٍ ذَكَرْتُكَ فِي مَلإٍ خَيْرٌ مِنَ الَّذِينِ تَذْكُرُنِي فِيهِمْ

O son of Adam, if you remember Me in solitude, I will remember you in solitude. If you remember Me in a gathering, I will remember you in a gathering better than the one in which you remembered Me. (Musnad al-Bazzār 5138, Al-Bayhaqī in Shu’ab 547. Sahīh At-Targhīb wa At-Tarhīb of Al-Albānī 1489)

Allāh is with (ma’a) the one who remembers him

The Prophet صلى الله عليه وسلم said: Allāh said:

إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ أَنَا مَعَ عَبْدِي إِذَا هُوَ ذَكَرَنِي وَتَحَرَّكَتْ بِي شَفَتَاهُ ‏

I am with My slave when he remembers Me and his lips move saying My Name. (Ibn Mājah 3792. Declared Sahīh by Al-Albānī)

Something easy that anyone can hold onto

عَنْ عَبْدِ اللَّهِ بْنِ بُسْرٍ أَنَّ رَجُلًا قَالَ يَا رَسُولَ اللَّهِ إِنَّ شَرَائِعَ الْإِسْلَامِ قَدْ كَثُرَتْ عَلَيَّ فَأَخْبِرْنِي بِشَيْءٍ أَتَشَبَّثُ بِهِ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَزَالُ لِسَانُكَ رَطْبًا مِنْ ذِكْرِ اللَّهِ

‘Abdullāh ibn Busr reported: A man said, O Messenger of Allāh, the laws of Islām are too many for me, so tell me something I can hold onto. The Messenger of Allāh, صلى الله عليه وسلم said: Keep your tongue moist with the remembrance of Allāh. (Sahīh At-Targhīb wa At-Tarhīb of Al-Albānī 1491)

Dhikr is one of the most beloved and closest deeds to Allāh

Narrated by Mu’ādh ibn Jabal:

قُلْتُ أيُّ الأعمالِ أحبُّ إلى اللهِ قال : أنْ تَمُوتَ ولسانُكَ رَطْبٌ من ذكرِ اللهِ

I said to the messenger of Allāh صلى الله عليه وسلم : Which deed is most beloved to Allāh? He صلى الله عليه وسلم said: To die whilst your tongue is moist with the remembrance of Allāh. (Sahīh At-Targhīb wa At-Tarhīb of Al-Albānī 1492)

In a variant wording (Musnad al-Bazzār):

أخبرني بأفضل الأعمال وأقربها إلى الله

Tell me the best of deeds and closest to Allāh.

Dhikr is one of the best of deeds

The Prophet صلى الله عليه وسلم said:

عَنْ أَبِي الدَّرْدَاءِ، أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ قَالَ ‏”‏ أَلاَ أُنَبِّئُكُمْ بِخَيْرِ أَعْمَالِكُمْ وَأَرْضَاهَا عِنْدَ مَلِيكِكُمْ وَأَرْفَعِهَا فِي دَرَجَاتِكُمْ وَخَيْرٍ لَكُمْ مِنْ إِعْطَاءِ الذَّهَبِ وَالْوَرِقِ وَمِنْ أَنْ تَلْقَوْا عَدُوَّكُمْ فَتَضْرِبُوا أَعْنَاقَهُمْ وَيَضْرِبُوا أَعْنَاقَكُمْ ‏”‏ ‏.‏ قَالُوا وَمَا ذَاكَ يَا رَسُولَ اللَّهِ قَالَ ‏”‏ ذِكْرُ اللَّهِ ‏”‏ ‏.‏ وَقَالَ مُعَاذُ بْنُ جَبَلٍ مَا عَمِلَ امْرُؤٌ بِعَمَلٍ أَنْجَى لَهُ مِنْ عَذَابِ اللَّهِ عَزَّ وَجَلَّ مِنْ ذِكْرِ اللَّهِ ‏

Shall I not tell you of the best of your deeds, the most pleasing to your (Malīk) Sovereign, those that raise you most in status, that are better than your gold and silver, or meeting you enemy (in battle) and you strike their necks and they strike your necks? They said: What is that, O Messenger of Allāh? He said: Remembering Allāh. (Ibn Mājah 3790. Declared Sahīh by Al-Albānī)

Dhikr saves one from the punishment of Allāh

(Narrated from Mu’ādh ibn Jabal) The Messenger of Allāh صلى الله عليه وسلم said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا عَمِلَ آدَمِيٌّ عَمَلًا, أَنْجَى لَهُ مِنْ عَذَابِ اللَّهِ مِنْ ذِكْرِ اللَّهِ

The son of Ādam does not act with a deed better to save him from the punishment of Allāh than with the remembrance of Allāh. (Sahīh al-Jāmi’ of Al-Albānī 5644. Sahīh At-Targhīb wa At-Tarhīb 1494.)

In a similar narration, from ‘Abdullāh ibn’ Amr, The Messenger of Allāh صلى الله عليه وسلم said:

وما من شيءٍ أنجى من عذابِ اللهِ من ذِكرِ اللهِ . قالوا : ولا الجهادُ في سبيل اللهِ ؟ قال : ولو أن يضربَ بسَيْفِه حتى ينقطعَ

There is nothing (stronger) that saves one from the punishment of Allāh than dhikr. They said: Not even jihād for the sake of Allāh? He said: Not even if he were to strike his sword until it breaks. (Sahīh At-Targhīb wa At-Tarhīb of Al-Albānī 1495)

(Narrated from Jābir) The prophet صلى الله عليه وسلم said:

ما عمِل آدَميٌّ عمَلًا أنجى له مِن العذابِ مِن ذِكْرِ اللهِ قيل ولا الجهادُ في سبيلِ اللهِ قال ولا الجهادُ إلَّا أنْ تضرِبَ بسيفِكَ حتَّى ينقطِعَ

The son of Ādam does not act with a better deed to save him from the punishment (of Allāh) than the remembrance of Allāh. It was said: Not even Jihād for the sake of Allāh? He said: Not even jihād, unless you strike with your sword until it breaks. (Jāmi’ as-Saghīr of Imām Tabarānī 209. Sahīh At-Targhīb wa At-Tarhīb of Al-Albānī 1497)

The best remembrance is tahlīl

The prophet صلى الله عليه وسلم said:

أفضل الذكر: لا إله إلا الله. وأفضل الشكر: الحمدلله

The best dhikr is lā ilāha illAllāh (None has the right to be worshipped but Allāh). And the best shukr (thankfulness) is Alhamdulillāh (All Praise is to Allāh). (As-Sahīhah of Al-Albānī 1497)

The Sunnah of Hijāmah (Cupping) & Its Medicinal Benefits

بسم الله الرحمن الرحيم

The meaning of “cupping” or “bloodletting”

Cupping is a treatment in which evacuated cups are applied to intact or scarified skin in order to draw blood toward or through the surface of the skin.

“Wet cupping” or “bloodletting” refers to the skin being incised at selected sites followed by cup application on the sites in order to draw out the blood for removal.(Cupping, The Great Missing Therapy)

Hijāmah refers to “cupping”, it’s derived from the Arabic root word hajm (“to cup”). Hajjām refers to the cupper. Mihjam refers to the cupping glass. (Hans Wehr Dictionary, 4th Ed)

The virtues of Hijāmah (cupping)

Narrated from Jābir ibn ‘Abdullāh: I heard the Messenger of Allāh (ﷺ) saying, “There is healing in cupping.”

أَنَّ جَابِرَ بْنَ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ عَادَ الْمُقَنَّعَ ثُمَّ قَالَ لاَ أَبْرَحُ حَتَّى تَحْتَجِمَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ “‏ إِنَّ فِيهِ شِفَاءً ‏”‏‏.‏

(Sahīh al-Bukhārī 5697)

Abū Hurayrah narrated: The Prophet (ﷺ) said: “The best medical treatment you apply is cupping.”

عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ إِنْ كَانَ فِي شَىْءٍ مِمَّا تَدَاوَيْتُمْ بِهِ خَيْرٌ فَالْحِجَامَةُ ‏”‏ ‏

(Sunan Abū Dawūd 3857. Declared Sahīh by Al-Albānī)

The Messenger of Allāh (ﷺ) said: “On the night on which I was taken on the Night Journey (Isra’), I did not pass by any group (of angels) but they said to me: O Muhammad, tell your nation to use cupping.”

حَدَّثَنَا جُبَارَةُ بْنُ الْمُغَلِّسِ، حَدَّثَنَا كَثِيرُ بْنُ سُلَيْمٍ، سَمِعْتُ أَنَسَ بْنَ مَالِكٍ، يَقُولُ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ “‏ مَا مَرَرْتُ لَيْلَةَ أُسْرِيَ بِي بِمَلإٍ إِلاَّ قَالُوا يَا مُحَمَّدُ مُرْ أُمَّتَكَ بِالْحِجَامَةِ ‏”

(Ibn Mājah 3479. Declared Sahīh by Al-Albānī)

The Messenger of Allāh (ﷺ) said: “On the night on which I was taken on the Night Journey (Isra’), I did not pass by any group of angels but they said to me: O Muhammad, you should use cupping.”

عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ “‏ مَا مَرَرْتُ لَيْلَةَ أُسْرِيَ بِي بِمَلإٍ مِنَ الْمَلاَئِكَةِ إِلاَّ كُلُّهُمْ يَقُولُ لِي عَلَيْكَ يَا مُحَمَّدُ بِالْحِجَامَةِ ‏”‏

(Ibn Mājah 3477. Declared Sahīh by Al-Albānī)

The recommended times to perform Hijāmah are Monday, Tuesday, Thursday and 17, 19, 21 of the Islamic month

The Prophet (ﷺ) said: “If anyone has himself cupped on the 17th, 19th and 21st it will be a remedy for every disease.”

عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ مَنِ احْتَجَمَ لِسَبْعَ عَشْرَةَ وَتِسْعَ عَشْرَةَ وَإِحْدَى وَعِشْرِينَ كَانَ شِفَاءً مِنْ كُلِّ دَاءٍ ‏”‏ ‏

(Abū Dawūd 3861. Declared Sahīh by Al-Albānī)

Anas narrated: “The Prophet (ﷺ) would get cupped in his jugular veins and his upper back. And he would get cupped on the 17th (of the month), (or) the 19th, and (or) the 21st”

عَنْ أَنَسٍ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَحْتَجِمُ فِي الأَخْدَعَيْنِ وَالْكَاهِلِ وَكَانَ يَحْتَجِمُ لِسَبْعَ عَشْرَةَ وَتِسْعَ عَشْرَةَ وَإِحْدَى وَعِشْرِينَ ‏

(At-Tirmidhī 2051. Declared Sahīh by Al-Albānī)

Ibn ‘Umar narrated: “O Nāfi’! The blood is boiling in me, find me a cupper, but let it be someone gentle if you can, not an old man or a young boy. For I heard the Messenger of Allāh (ﷺ) say: ‘Cupping on an empty stomach is better, and in it there is healing and blessing, and it increases one’s intellect and memory. So have yourselves cupped for the blessing of Allāh on Thursdays, and avoid cupping on Wednesdays, Fridays, Saturdays and Sundays. Have yourselves cupped on Mondays and Tuesdays, for that is the day on which Allāh relieved Ayyūb of Calamity, and He inflicted calamity upon him on a Wednesday, and leprosy and leucoderma only appear on Wednesdays, or on the night of Wednesday.”

عَنِ ابْنِ عُمَرَ، قَالَ يَا نَافِعُ قَدْ تَبَيَّغَ بِيَ الدَّمُ فَالْتَمِسْ لِي حَجَّامًا وَاجْعَلْهُ رَفِيقًا إِنِ اسْتَطَعْتَ وَلاَ تَجْعَلْهُ شَيْخًا كَبِيرًا وَلاَ صَبِيًّا صَغِيرًا فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ ‏ “‏ الْحِجَامَةُ عَلَى الرِّيقِ أَمْثَلُ وَفِيهِ شِفَاءٌ وَبَرَكَةٌ وَتَزِيدُ فِي الْعَقْلِ وَفِي الْحِفْظِ فَاحْتَجِمُوا عَلَى بَرَكَةِ اللَّهِ يَوْمَ الْخَمِيسِ وَاجْتَنِبُوا الْحِجَامَةَ يَوْمَ الأَرْبِعَاءِ وَالْجُمُعَةِ وَالسَّبْتِ وَيَوْمَ الأَحَدِ تَحَرِّيًا وَاحْتَجِمُوا يَوْمَ الاِثْنَيْنِ وَالثُّلاَثَاءِ فَإِنَّهُ الْيَوْمُ الَّذِي عَافَى اللَّهُ فِيهِ أَيُّوبَ مِنَ الْبَلاَءِ وَضَرَبَهُ بِالْبَلاَءِ يَوْمَ الأَرْبِعَاءِ فَإِنَّهُ لاَ يَبْدُو جُذَامٌ وَلاَ بَرَصٌ إِلاَّ يَوْمَ الأَرْبِعَاءِ أَوْ لَيْلَةَ الأَرْبِعَاءِ ‏”‏

(Ibn Mājah 3487. Declared Hasan by Al-Albānī)

Some of the symptoms and conditions Hijāmah treats

Improving blood circulation, removing stasis and alleviating pain and swelling.
Toxin and irritants elimination, tissue de-acidification. Stimulating the immune system and reducing muscular stress.
Alleviation from stiffness in the neck and shoulders.
Pain control – headache, menstrual cramp, lower back pain.
Rheumatoid arthritis.
Muscular fibrosis and spondylosis (wear and tear of spinal disks).
Chronic fatigue syndrome.
Fevers and local inflammation.
Common cold and flu.
Chest and heart diseases such as chronic cough, asthma, hypertension.
UTI infections.
Gastrointestinal diseases and constipation.
Psychological conditions such as schizophrenia.
Cancer.

(Cupping, The Great Missing Therapy)

Bid’ah and Sunnah cannot co-exist

حدّثنا الأزاعّ، عن حسان قال: ما ابتدع قوم بدعة في دينهم إلّا نزع الله من سنّتهم مثلها، ثمّ لا يعيدها إليهم إلى يوم القيامة

Hassan (ibn ‘Atiyyah) (d.120) said: “People do not introduce an innovation in their religion except that Allāh withdraws it’s like from the Sunnah. Then, it will not return to them until the Day of Resurrection.” (Sunan Ad-Dārimī 101, Sahīh according to Shu’ayb Arnaūt)

واعلم أنّ الناس لم يبتدعوا بدعة قطّ حتّى تركوا من السنّة مثلها

Imām Barbahārī (d.329) said: “Know that people never introduced an innovation until they abandoned the like of it from the Sunnah.” (Sharh as-Sunnah of al-Barbahārī)

Shaykh Salih al-Fawzān said: “This is because the sunnah and innovation cannot co-exist except that one of them will eliminate the other. Therefore, a person cannot be an innovator and a Sunnī, rather he is either an innovator or a Sunnī. This is one of the dangers of innovation.” (Sharh as-Sunnah of al-Barbahārī)

The 5 Authentic Ways of Making Taslīm (salutation to end the prayer)

بسم الله الرحمن الرحيم

1. Saying As-salāmu alaikum turning to the right slightly

… كان يُسلِّمُ تَسْليمةً واحدةً: السلامُ عليكم

From Ā’isha who narrated:…” He would say one Taslīm (salutation): As-salāmu ‘alaykum…”.

(Irwā al-Ghalīl of Al-Albānī 327. Declared Sahīh by Al-Albānī. Sahīh upon the conditions of Muslim by Shu’ayb al-Arnaūt in Zad al-Ma’ād 1/251)

كانَ يُسلِّمُ في الصَّلاةِ تَسليمةً واحدةً تِلقاءَ وجهِهِ ، ثمَّ يميلُ إلى الشِّقِّ الأيمنِ شيئًا

From Ā’isha who narrated:”Allāh’s Messenger (ﷺ) would say one Taslīm for the prayer while facing forward and turning to his right side a little.”

(At-Tirmidhī 296. Declared Sahīh by Al-Albānī and Ahmad Shākir. )

أنَّ رسولَ اللَّهِ سلَّمَ تَسليمَةً واحدةً تلقاءَ وجهِهِ

Sahl bin Sa’d As-Sa’idi narrated : “The Messenger of Allāh (ﷺ) said one Taslīm to the front.”

(Ibn Mājah 918. Declared Sahīh by Al-Albānī)

2. Saying As-salāmu ‘alaikum wa rahmatullāh to the right & As-salāmu ‘alaikum to the left

قلتُ لابنِ عمرَ : أخبِرني عن صلاةِ رسولِ اللَّهِ صلَّى اللَّهُ عليْهِ وسلَّمَ كيفَ كانت ؟ قالَ : فذَكرَ التَّكبيرَ – قالَ : – يعني – وذَكرَ السَّلامُ عليكُم ورحمةُ اللَّهِ عن يمينِهِ السَّلامُ عليكم عن يسارِه

Wāsi’ bin Habbān narrated: “I said to Ibn ‘Umar: “Tell me about the prayer of the Messenger of Allāh (ﷺ); how was it?” He mentioned the takbīr and he mentioned: As-salāmu ‘alaikum wa rahmatullāh to his right and: As-salāmu ‘alaikum to his left.”

(An-Nasā’i 1321. Declared Hasan Sahīh by Al-Albānī)

3. Saying As-salāmu ‘alaikum wa rahmatullāh to the right and the left

كان رسول الله صلى الله عليه وسلم يسلم عن يمينه وعن يساره حتى يرى بياض خده السلام عليكم ورحمة الله السلام عليكم ورحمة الله

Ammār ibn Yāsir narrated: “The Messenger of Allāh (ﷺ) used to say the Salam (salutation) to his right and to his left, until the whiteness of his cheek could be seen (saying): ‘As-salāmu ‘alaikum wa rahmatullāh, As-salāmu ‘alaikum wa rahmatullāh.'”

(Ibn Mājah 916. Declared Sahīh by Al-Albānī)

4. Saying As-salāmu alaikum wa rahmatullāh wa barakātuh to the right and As-salāmu alaikum wa rahmatullāh to the left

صليت مع النبي صلى الله عليه وسلم، فكان يسلم عن يمينه: السلام عليكم ورحمة الله وبركاته، وعن شماله: السلام عليكم ورحمة الله

Narrated by Wā’il ibn Hujr: I prayed with the prophet (ﷺ) and he would give the Taslīm (salutation) to his right side saying: “As-salāmu ‘alaikum wa rahmatullāh wa barakātuh”, and to his left side saying: “As-salāmu ‘alaikum wa rahmatullāh”.

(Abū Dawūd 997. Declared Sahīh by Al-Albānī)

5. Saying As-salāmu alaikum wa rahmatullāh wa barakātuh to the right and the left

و عن وائل بن حجر رضي الله عنه قال : صليت مع النبي صلى الله عليه وسلم، فكان يسلم عن يمينه: السلام عليكم ورحمة الله وبركاته، وعن شماله: السلام عليكم ورحمة الله وبركاته

Narrated by Wā’il ibn Hujr: I prayed with the prophet (ﷺ) and he would give the Taslīm (salutation) to his right side saying: “As-salāmu ‘alaikum wa rahmatullāh wa barakātuh “, and to his left side saying: “As-salāmu ‘alaikum wa rahmatullāh wa barakātuh”

(Bulūgh al-Marām 252 of Ibn Hajr who declared it Sahīh. Ibn Khuzaymah 716/1 and Majmu of An-Nawawī 3/479 from the narration of Ibn Mas’ūd)

Authentic Adhkār Series: Part 1 – Morning & Evening Dhikr

بسم الله الرحمن الرحيم

Chapter 1: Dhikr for both the Morning and Evening

1.1

لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

The Messenger of Allāh (ﷺ) said: If anyone says in the morning: (There is nothing which has the right to be worshipped except Allāh alone Who has no partner; to Him belongs the dominion, to Him belongs the praise, and He has power over all things) he will have a reward equivalent to that of freeing a slave who is one of the descendants of Ismā’īl, ten good deeds will be recorded for him, ten bad deeds will be erased from his record, he will be raised ten degrees in status, and he will have protection from the Shaytān until evening comes. If he says that when evening comes, he will have something similar until morning comes.

عَنْ أَبِي عَيَّاشٍ، – أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏”‏ مَنْ قَالَ إِذَا أَصْبَحَ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ كَانَ لَهُ عِدْلُ رَقَبَةٍ مِنْ وَلَدِ إِسْمَاعِيلَ وَكُتِبَ لَهُ عَشْرُ حَسَنَاتٍ وَحُطَّ عَنْهُ عَشْرُ سَيِّئَاتٍ وَرُفِعَ لَهُ عَشْرُ دَرَجَاتٍ وَكَانَ فِي حِرْزٍ مِنَ الشَّيْطَانِ حَتَّى يُمْسِيَ وَإِنْ قَالَهَا إِذَا أَمْسَى كَانَ لَهُ مِثْلُ ذَلِكَ حَتَّى يُصْبِحَ ‏”‏

(Abū Dawūd 5077. Declared Sahīh by Al-Albānī)

1.2

بِسْمِ اللَّهِ الَّذِي لاَ يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ (3x)

The Messenger of Allāh (ﷺ) said: There is no servant who says, in the morning of every day, and the evening of every night: ‘In the Name of Allāh, who with His Name, nothing in the earth or the heavens can cause harm, and He is The All- Hearing, The All-Knowing – three times, (except that) nothing shall harm him.

قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ مَا مِنْ عَبْدٍ يَقُولُ فِي صَبَاحِ كُلِّ يَوْمٍ وَمَسَاءِ كُلِّ لَيْلَةٍ بِسْمِ اللَّهِ الَّذِي لاَ يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ ثَلاَثَ مَرَّاتٍ فَيَضُرُّهُ شَيْءٌ ‏”‏ ‏

(At-Tirmidhī 3388. Declared Hasan Sahīh by Al-Albānī)

1.3

رضيتُ باللهِ ربًّا وبالإسلامِ دينًا وبمحمَّدٍ صلَّى اللهُ عليه وسلَّم نبيًّا (3x)

The Messenger of Allāh (ﷺ) said: No Muslim servant says thrice ever morning and evening: I am pleased with Allāh as my Lord, Islām as my religion and Muhammad as my Prophet, except that is is incumbent upon Allāh to please him on the Day of Resurrection.

ما مِن عبدٍ مسلمٍ يقولُ حينَ يُصْبِحُ وحينَ يُمْسي ثلاثَ مرَّاتٍ رضيتُ باللهِ ربًّا وبالإسلامِ دينًا وبمحمَّدٍ صلَّى اللهُ عليه وسلَّم نبيًّا إلَّا كان حقًّا على اللهِ أن يُرضِيَه يومَ القيامةِ

(Imām Ahmads Musnad 23111. Sunan Al-Kubrā of An-Nasā’i 9847. Declared Sahīh Lighayrihi by Shu’ayb Al-Arnaūt)

In another wording :

The Messenger of Allāh (ﷺ) said: Whoever says thrice ever morning and evening: I am pleased with Allāh as my Lord, Islâm as my religion and Muhammad as my Prophet, except that is is incumbent upon Allāh to please him.

عن ثوبان قال رسول الله صلى الله عليه وسلم : مَن قالَ حينَ يصبِحُ وحينَ يُمسي ثلاثَ مرَّاتٍ رضيتُ باللَّهِ ربًّا وبالإسلامِ دينًا وبمحمَّدٍ نبيًّا كانَ حقًّا على اللَّهِ أن يُرضِيَهُ

(Declared Hasan by Ibn Hajr in Nata’ij Al-Afkār 2/371.)

1.4

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (10x)

The Messenger of Allāh (ﷺ) said: Whoever says in the morning: There is nothing which has the right to be worshipped except Allāh alone with no partners, to Him belongs the dominion, to Him belongs the praise, He gives life and causes death, and He has power over all things – ten times, Allāh will write for him for each time he says it ten rewards, remove from him ten sins, and raise him ten degrees. These supplications will be similar to ten freed slaves for him, and it will be a shield for him from the beginning of the day to the end of the day. And he will not do any deed that day superior to it. And if he says it in the evening, the same will apply.

قال رسول الله صلى الله عليه وسلم: من قال حين يُصبِحُ : لا إلهَ إلا اللهُ وحدَه لا شريكَ له ، له الملكُ ، و له الحمدُ يحيي و يُميتُ ، و هو على كلِّ شيءٍ قديرٌ – عشرَ مراتٍ ، كتب اللهُ له بكل واحدةٍ قالها عشرَ حسناتٍ ، و حَطَّ عنه بها عشرَ سيِّئاتٍ ، و رفعَه بها عشرَ درجاتٍ ، و كُنَّ له كعشرِ رِقابٍ ، و كُنّ له مَسلَحةً من أولِ النهارِ إلى آخرِه ، و لم يعملْ يومئذٍ عملًا يَقهَرْهنَّ ، فإن قالها حين يُمسي ، فكذلك

(Sahīhah of Al-Albānī 2563)

1.5

حَسْبِيَ اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ ( 7x)

Abū al-Dardā’ said: Whoever says seven times morning and evening; “Allāh is sufficient for me: there is none who has the right to be worshipped except He; on Him I place my trust, and He is The Lord of the Great Throne ”, Allāh will be sufficient for him against anything which grieves him.

عَنْ أَبِي الدَّرْدَاءِ رضى الله عنه قَالَ مَنْ قَالَ إِذَا أَصْبَحَ وَإِذَا أَمْسَى حَسْبِيَ اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ سَبْعَ مَرَّاتٍ كَفَاهُ اللَّهُ مَا أَهَمَّهُ

(Abū Dawūd 5081. Declared Mawqūf Sahīh by Abdul-Muhsin al-‘Abbād in Sharh Sunan Abū Dawūd)

1.6

اللَّهُمَّ أَنْتَ رَبِّي، لاَ إِلَهَ إِلاَّ أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَىَّ وَأَبُوءُ لَكَ بِذَنْبِي، فَاغْفِرْ لِي، فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ

The Prophet (ﷺ) said “The most superior way of asking for forgiveness from Allāh is: O Allāh, You are my Lord. None has the right to be worshipped but You. You created me and I am Your slave, and I am faithful to my covenant and my promise (to You) as much as I can. I seek refuge with You from all the evil I have done. I acknowledge before You all the blessings You have bestowed upon me, and I confess to You all my sins. So I ask You to forgive my sins, for nobody can forgive sins except You.” The Prophet (ﷺ) added. “If somebody recites it during the day with firm faith in it, and dies on the same day before the evening, he will be from the people of Paradise; and if somebody recites it at night with firm faith in it, and dies before the morning, he will be from the people of Paradise.”

عَنِ النَّبِيِّ صلى الله عليه وسلم ‏”‏ سَيِّدُ الاِسْتِغْفَارِ أَنْ تَقُولَ اللَّهُمَّ أَنْتَ رَبِّي، لاَ إِلَهَ إِلاَّ أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَىَّ وَأَبُوءُ لَكَ بِذَنْبِي، فَاغْفِرْ لِي، فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ ‏”‏‏.‏ قَالَ ‏”‏ وَمَنْ قَالَهَا مِنَ النَّهَارِ مُوقِنًا بِهَا، فَمَاتَ مِنْ يَوْمِهِ قَبْلَ أَنْ يُمْسِيَ، فَهُوَ مِنْ أَهْلِ الْجَنَّةِ، وَمَنْ قَالَهَا مِنَ اللَّيْلِ وَهْوَ مُوقِنٌ بِهَا، فَمَاتَ قَبْلَ أَنْ يُصْبِحَ، فَهْوَ مِنْ أَهْلِ الْجَنَّةِ ‏”‏‏

(Sahīh Bukhārī 6306)

1.7

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ ( 100x)

The Messenger of Allāh (ﷺ) said: He who says in the morning and in the evening:” May Allāh be removed from all imperfection and all praise is due to Him” one hundred times, no one will come on the Day of Resurrection with anything better than what he has done, except one who said something like what he said, or more than that.

قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ مَنْ قَالَ حِينَ يُصْبِحُ وَحِينَ يُمْسِي سُبْحَانَ اللَّهِ وَبِحَمْدِهِ مِائَةَ مَرَّةٍ ‏.‏ لَمْ يَأْتِ أَحَدٌ يَوْمَ الْقِيَامَةِ بِأَفْضَلَ مِمَّا جَاءَ بِهِ إِلاَّ أَحَدٌ قَالَ مِثْلَ مَا قَالَ أَوْ زَادَ عَلَيْهِ ‏”‏

(Sahīh Muslim 2692)

1.8

اللَّهُمَّ فَاطِرَ السَّمَوَاتِ وَالأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ لاَ إِلَهَ إِلاَّ أَنْتَ رَبَّ كُلِّ شَيْءٍ وَمَلِيكَهُ أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي وَمِنْ شَرِّ الشَّيْطَانِ وَشِرْكِهِ وَأَنْ أَقْتَرِفَ عَلَى نَفْسِي سُوءًا أَوْ أَجُرَّهُ إِلَى مُسْلِمٍ

Abū Rāshid Al-Hubrāni said: “I came to ‘Abdullāh ibn’ Amr ibn al-‘Ās and said to him: ‘Tell us something that you heard from the Messenger of Allāh (ﷺ).’ So he put forth a piece of paper and said: ‘This is what the Messenger of Allāh (ﷺ) wrote for me.’” He said: “So I looked in it and found in it: ‘Indeed, Abū Bakr As-Siddīq, may Allāh be pleased with him, said: “O Messenger of Allāh, teach me what to say at morning and evening.” He said: “O Abū Bakr, say: ‘O Allāh, Creator of the heavens and the earth, Knower of the unseen and the seen, there is none worthy of worship except You, Lord of everything and its Owner, I seek refuge with You from the evil of my soul and from the evil of Shaytān and his Shirk, and (I seek refuge with You) that I should do some evil to myself or bring it upon a Muslim

أتَيْتُ عبدَ اللهِ بنَ عَمرِو بنِ العاصِ، فقُلْتُ له: حدِّثْنا ما سمِعْتَ مِن رسولِ اللهِ صلَّى اللهُ عليه وسلَّمَ، فأَلقى بين يدَيَّ صَحيفةً، فقال: هذا ما كتَبَ لي رسولُ اللهِ صلَّى اللهُ عليه وسلَّمَ، فنظَرْتُ فيها، فإذا فيها: أنَّ أبا بَكرٍ الصِّدِّيقَ قال: يا رسولَ اللهِ، علِّمْني ما أقولُ إذا أصبَحْتُ وإذا أمسَيْتُ؟ فقال له رسولُ اللهِ صلَّى اللهُ عليه وسلَّمَ: يا أبا بَكرٍ، قُلْ: اللَّهُمَّ فاطرَ السَّمواتِ والأرضِ، عالمَ الغَيبِ والشَّهادةِ، لا إلهَ إلَّا أنتَ، ربَّ كلِّ شيءٍ ومَليكَه، أعوذُ بكَ مِن شرِّ نفْسي، ومِن شرِّ الشَّيطانِ وشِركِه، وأنْ أقترِفَ على نفْسي سوءًا، أو أجُرَّه إلى مُسلمِ

(Musnad of Imām Ahmad 6851. Declared Sahīh by Shu’ayb Al-Arnaūt)

In a different wording:

اللَّهُمَّ فَاطِرَ السَّمَوَاتِ وَالأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ رَبَّ كُلِّ شَىْءٍ وَمَلِيكَهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ أَنْتَ أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي وَشَرِّ الشَّيْطَانِ وَشِرْكِهِ

Abū Hurayrah narrated: Abū Bakr as-Siddīq said: Oh Messenger of Allāh (ﷺ)! command me something to say in the morning and in the evening. He said: Say “O Allāh, Creator of the heavens and the earth, Knower of the unseen and the seen, Lord of everything and its Owner. I testify that there is none worthy of worship except You; I seek refuge in You from the evil of my own soul, from the evil of the Shaytān and His Shirk..” He said: Say this in the morning, the evening and when you go to bed.

عَنْ أَبِي هُرَيْرَةَ، أَنَّ أَبَا بَكْرٍ الصِّدِّيقَ، رضى الله عنه قَالَ يَا رَسُولَ اللَّهِ مُرْنِي بِكَلِمَاتٍ أَقُولُهُنَّ إِذَا أَصْبَحْتُ وَإِذَا أَمْسَيْتُ ‏.‏ قَالَ ‏”‏ قُلِ اللَّهُمَّ فَاطِرَ السَّمَوَاتِ وَالأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ رَبَّ كُلِّ شَىْءٍ وَمَلِيكَهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ أَنْتَ أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي وَشَرِّ الشَّيْطَانِ وَشِرْكِهِ ‏”‏ ‏.‏ قَالَ ‏”‏ قُلْهَا إِذَا أَصْبَحْتَ وَإِذَا أَمْسَيْتَ وَإِذَا أَخَذْتَ مَضْجَعَكَ

(Abū Dawūd 5067. Declared Sahîh by Al-Albānī)

1.9

اللَّهُمَّ بِكَ أَصْبَحْنَا وَبِكَ أَمْسَيْنَا وَبِكَ نَحْيَا وَبِكَ نَمُوتُ وَإِلَيْكَ النُّشُورُ (morning)

اللَّهُمَّ بِكَ أَمْسَيْنَا وَبِكَ نَحْيَا وَبِكَ نَمُوتُ وَإِلَيْكَ النُّشُورُ (evening)

The Prophet (ﷺ) used to say when morning came: “O Allāh, by Your grace we reach the morning, by Your grace we reach the evening, by Your grace we live and by Your grace we die, and to You is the return.” When evening came he would say:” “O Allāh, by Your grace we reach the evening, by Your grace we reach the morning, by Your grace we live, by Your grace we die and to You is our ultimate return”.

عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ كَانَ يَقُولُ إِذَا أَصْبَحَ ‏”‏ اللَّهُمَّ بِكَ أَصْبَحْنَا وَبِكَ أَمْسَيْنَا وَبِكَ نَحْيَا وَبِكَ نَمُوتُ وَإِلَيْكَ النُّشُورُ ‏”‏ ‏.‏ وَإِذَا أَمْسَى قَالَ ‏”‏ اللَّهُمَّ بِكَ أَمْسَيْنَا وَبِكَ نَحْيَا وَبِكَ نَمُوتُ وَإِلَيْكَ النُّشُورُ ‏”

(Abū Dawūd 5068. Declared Sahîh by Al-Albānī)

1.10

Reciting Sūrah al-Ikhlās, Sūrah al-Falaq, Sūrah al-Nās (3x)

‘Abdullāh ibn Khubayb narrated: We went out one rainy and intensely dark night to look for the Messenger of Allāh (ﷺ) to lead us in prayer, and when we found him, he asked: Have you prayed?, but I did not say anything. So he said: Say, but I did not say anything. He again said: Say, but I did not say anything. He then said: Say. So I said: What am I to say? He said: Say: “Say, He is Allāh, The-One,” [Sûrah al-Ikhlās] and al-Mu’awwadhatayn [al-Falaq & al-Nās] three times in the morning and evening; they will suffice you for everything.

عَنْ مُعَاذِ بْنِ عَبْدِ اللَّهِ بْنِ خُبَيْبٍ، عَنْ أَبِيهِ، أَنَّهُ قَالَ خَرَجْنَا فِي لَيْلَةِ مَطَرٍ وَظُلْمَةٍ شَدِيدَةٍ نَطْلُبُ رَسُولَ اللَّهِ صلى الله عليه وسلم لِيُصَلِّيَ لَنَا فَأَدْرَكْنَاهُ فَقَالَ ‏”‏ أَصَلَّيْتُمْ ‏”‏ ‏.‏ فَلَمْ أَقُلْ شَيْئًا فَقَالَ ‏”‏ قُلْ ‏”‏ ‏.‏ فَلَمْ أَقُلْ شَيْئًا ثُمَّ قَالَ ‏”‏ قُلْ ‏”‏ ‏.‏ فَلَمْ أَقُلْ شَيْئًا ثُمَّ قَالَ ‏”‏ قُلْ ‏”‏ ‏.‏ فَقُلْتُ يَا رَسُولَ اللَّهِ مَا أَقُولُ قَالَ ‏”‏ ‏{‏ قُلْ هُوَ اللَّهُ أَحَدٌ ‏}‏ وَالْمُعَوِّذَتَيْنِ حِينَ تُمْسِي وَحِينَ تُصْبِحُ ثَلاَثَ مَرَّاتٍ تَكْفِيكَ مِنْ كُلِّ شَىْءٍ ‏”‏ ‏

(Abū Dawūd 5082. Declared Hasan by Al-Albānī)

1.11

Reciting Āyat al-Kursī [Sūrah al-Baqarah:255]

عن أُبيِّ بنِ كَعْبٍ رضِي اللهُ عنه أنَّه كان له جُرْنٌ من تَمْرٍ فكان يَنقُصُ فحرسَه ذاتَ ليلةٍ فإذا هو بدابَّةٍ شِبْه الغُلامِ المُحتَلِمِ فسلَّمَ عليه فرَدَّ عليه السلامَ فقال ما أنت جِنِّيٌ أمْ إنْسيٌ قال جِنِّيٌ قال فناوِلْنِي يدَك قال فناوَلَه يدَه فإذا يدُه يدُ كلبٍ وشَعرُه شَعرُ كلبٍ قال هذا خَلْقُ الجِنِّ قال قدْ عَلِمتِ الجِنُّ أنَّ ما فيِهم رجلًا أشدَ مِنِّي قال فما جاء بِكَ قال بلَغَنَا أنَّكَ تُحِبُّ الصَّدقةَ فجِئْنا نُصيبُ من طعامِك قال فما يُنَجِّينَا مِنكُم قال هذه الآيةُ التِي في سورةِ البقرةِ اللَّهُ لا إِلَهَ إِلَّا هو الْحَيُّ الْقَيُّومُ مَنْ قالَها حِينَ يُمسِي أُجِيرَ مِنَّا حتَى يُصْبِحَ ومَن قالَها حينَ يصبحُ أُجِيرَ مِنَّا حتى يُمسِي فلَمَّا أصبحَ أتَى رسولُ اللهِ صلَّى اللهُ عليِه وسلَّمَ فذكر ذلكَ له فقال : صَدَقَ الخبيثُ

Ubayy ibn Ka’b narrated that he had a vessel in which he kept dates. He used to check on it and found that the number was decreasing. So he kept guard on it one night and saw a beast that looked like an adolescent boy. He said: “I greeted him with salams and he returned my greeting, then I asked him, ‘What are you, a jinni or a human?’ He said,’ A jinni.’ I said to him, ‘Show me your hand.’ So he showed me his hand, and it looked like a dog’s paw with dog’s fur. I said, ‘Do all the jinn look like this?’ He said, ‘the jinn know that no one among the male is stronger than I.’ I said, ‘What made you do what you did [i.e., taking the dates]?’ He said, ‘We heard that you are a man who loves charity, and we wanted to have a share of your food.’ ” Ubayy asked him, “What will safeguard us from you? “He said, “An āyah in Sūrah al-Baqarah, Allāhu la ilāha illa huwa, Al-Hayy, Al-Qayyūm(Āyatul Kursī) . If you say it in the morning you’ll be safeguarded from us until the evening, and if you say it in the evening you’ll be safeguarded from us until the morning.” Then in the next morning he [Ubayy] went to the Prophet (صلى الله عليه وسلم ) and told him (about what had happened) and he said, “The evil one spoke the truth.”

(Sahīh At-Targhīb 662. Declared Sahīh by Al-Albānī)

Chapter 2: Dhikr for the morning only

2.1

رَضِيتُ باللهِ ربًّا ، وبالإسلامِ دينًا ، وبِمحمدٍ نبيًا

It was narrated from Al-Munaydhir – a companion of the Messenger, and he was in Africa- who said: I heard the Messenger of Allāh (ﷺ) say: “Whoever says when the morning enters: ‘I am pleased with Allāh as my Lord, Islām as my religion and Muhammad as my Prophet.’ Then I guarantee I will take him by the hand until he is entered into Paradise.”

عن المنيذر صاحب رسول الله صلى الله عليه وسلم- وكان يكون بإفريقية – قال سمعت رسول الله صلى الله عليه وسلم يقول: مَن قال إذا أصْبحَ : رَضِيتُ باللهِ ربًّا ، وبالإسلامِ دينًا ، وبِمحمدٍ نبيًا فأنا الزَّعيمُ ، لآخُذَنَّ بيدِه حتى أُدخِلَه الجنةَ

(Sahīh At-Targhīb 657. Declared Hasan by Al-Albānī)

2.2

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ عَدَدَ خَلْقِهِ وَرِضَا نَفْسِهِ وَزِنَةَ عَرْشِهِ وَمِدَادَ كَلِمَاتِهِ (3x)

Juwariya reported that Allāh’s Messenger (ﷺ) departed from her in the morning, when he prayed the dawn prayer. And she was at her place of prayer. He came back in the forenoon and she was still sitting there. He (the Prophet) said to her:

Have you continued upon the state I left you upon?
She said: Yes. Thereupon Allāh’s Messenger (ﷺ) said: I said four phrases three times after I left you and if these are to be weighed against what you have said since morning these would outweigh them and (these words) are:” I declare Allāh free from all imperfections, and praise is due to Him – as much as the number of His creation and as much as He himself is pleased with, and as much as the weight of His Throne and as plentiful as His Words.”

عَنْ جُوَيْرِيَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم خَرَجَ مِنْ عِنْدِهَا بُكْرَةً حِينَ صَلَّى الصُّبْحَ وَهِيَ فِي مَسْجِدِهَا ثُمَّ رَجَعَ بَعْدَ أَنْ أَضْحَى وَهِيَ جَالِسَةٌ فَقَالَ ‏”‏ مَا زِلْتِ عَلَى الْحَالِ الَّتِي فَارَقْتُكِ عَلَيْهَا ‏”‏ ‏.‏ قَالَتْ نَعَمْ ‏.‏ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ لَقَدْ قُلْتُ بَعْدَكِ أَرْبَعَ كَلِمَاتٍ ثَلاَثَ مَرَّاتٍ لَوْ وُزِنَتْ بِمَا قُلْتِ مُنْذُ الْيَوْمِ لَوَزَنَتْهُنَّ سُبْحَانَ اللَّهِ وَبِحَمْدِهِ عَدَدَ خَلْقِهِ وَرِضَا نَفْسِهِ وَزِنَةَ عَرْشِهِ وَمِدَادَ كَلِمَاتِهِ

(Sahīh Muslim 2726)

In the wording of at-tirmidhī (3555, declared Sahīh by Al-Albānī) :

سُبْحَانَ اللَّهِ عَدَدَ خَلْقِهِ سُبْحَانَ اللَّهِ عَدَدَ خَلْقِهِ سُبْحَانَ اللَّهِ عَدَدَ خَلْقِهِ

سُبْحَانَ اللَّهِ رِضَا نَفْسِهِ سُبْحَانَ اللَّهِ رِضَا نَفْسِهِ سُبْحَانَ اللَّهِ رِضَا نَفْسِهِ

سُبْحَانَ اللَّهِ زِنَةَ عَرْشِهِ سُبْحَانَ اللَّهِ زِنَةَ عَرْشِهِ سُبْحَانَ اللَّهِ زِنَةَ عَرْشِهِ

سُبْحَانَ اللَّهِ مِدَادَ كَلِمَاتِهِ سُبْحَانَ اللَّهِ مِدَادَ كَلِمَاتِهِ سُبْحَانَ اللَّهِ مِدَادَ كَلِمَاتِهِ

Chapter 3: Dhikr for the evening only

3.1

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ (3x)

The Prophet (ﷺ) said: “Whoever says three times when he reaches the evening: ‘I seek refuge in Allāh’s Perfect Words from the evil of what he created’, no poisonous sting shall harm him that night.”

عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ مَنْ قَالَ حِينَ يُمْسِي ثَلاَثَ مَرَّاتٍ أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ لَمْ يَضُرَّهُ حُمَةٌ تِلْكَ اللَّيْلَةَ ‏”

(At-Tirmidhī 3604. Declared Sahīh by Al-Albānī)

Authentic ahadīth regarding the Day of ‘Arafah

بسم الله الرحمن الرحيم

عن عائشة رضي الله عنها مرفوعاً: «ما مِن يومٍ أكثر مِن أنْ يُعْتِقَ اللهُ فيه عبدًا مِن النارِ، مِن يومِ عرفة، وإنَّه ليدنو، ثم يُباهي بهم الملائكةَ، فيقول: ما أراد هؤلاء؟

Ā’ishah (may Allāh be pleased with her) reported that the Prophet (صلى الله عليه وسلم ) said: “There is no day on which Allāh sets free more of His slaves from Fire than the Day of ‘Arafah. He draws near, then He boasts about them before the angels saying: What do these people want?” (Sahīh Muslim 1348)

In a variant narration, Allāh stated:

إشهدوا الملائكتي أني قد غفرت لهم

“Bear witness my Angels that verily I have forgiven them!” (Sahīh al-Targhīb wa Tarhīb 1154)

إن الله يباهي الملائكة بأهل عرفات يقول : انظروا إلى عبادي شعثاً غبراً

The Messenger of Allāh( صلى الله عليه وسلم ) said: “Verily Allāh boasts to the angels about the people of ‘Arafah, saying:’ Look at My slaves, dishevelled and dusty'”. (Imām Ahmads Musnad 8047. Declared Sahīh by Al-Albānī in Sahīh Targhīb wa Tarhīb 1152)

… وأما وقوفك عشية عرفة، فإن الله يهبط إلى السماء الدنيا فيباهي بكم الملائكة يقول: عبادي جاءوني شُعثًا من كل فج عميق يرجون رحمتي ، فلو كانت ذنوبكم كعدد الرمل أو كقتر المطر، او كزبد البحر لغفرتها، أفيضوا عبادي مغفورا لكم ولمن شفعتم له.

“… As for you staying till the evening in ‘Arafah, then Allāh descends to the lowest heaven and He boasts about you to the Angels, and says: ‘My slaves have come to Me, looking dishevelled, from every deep valley hoping for My mercy, so if your sins were equivalent to the amount of sand or the drops of rain or like the foam on the sea I will forgive them. So go forth My slaves! Having forgiveness and for that which you have interceded for.”
(Sahīh al-Targhīb wa Tarhīb 1112 of Al-Albānī)

وما من يوم أفضل عند الله من يوم عرفة ينزل الله إِلى السماء الدنيا فيباهي بأهل الأرض أهل السماء فيقول انظروا إلى عبادي شعْثًا غبرًا ضاحين جاءوا من كل فج عميق يرجون رحْمتي ولم يروا عذابي فلم ير يوم أكثر عتقا من النار من يوم عرفة

The Messenger of Allāh (صلى الله عليه وسلم ) said: “No day is better to Allāh than the day of ‘Arafah. Allāh descends to the lowest heaven and He boasts to the inhabitants of the heavens about the inhabitants of the earth, saying:’ Look at My servants, disheveled and dusty. They came from every deep valley hoping for My mercy. They do not see My punishment, yet they do not see that on no day are more saved from Hellfire than the day of ‘Arafah.’ ” (Ibn Hibbān 3853. Lat’āif al-Mā’arif 281. Declared Sahîh by Shu’ayb Al-Arnaūt)

أفضلُ الدعاءِ دعاءُ يومِ عرفةَ ، و أفضلُ ما قلتُ أنا و النبيون من قبلي : لا إلهَ إلَّا اللهُ وحدَه لا شريكَ له

The Messenger of Allāh (صلى الله عليه وسلم ) said: “The best duā is duā of the day of ‘Arafah, and the best thing that I or the Prophets before me have said is ‘None has the right to be worshipped but Allāh, alone, without any partner’ (Lā ilāha illa’llāh, wahdahu lā sharīka lah.)” (Al-Muwatta of Imām Mālik 504. Declared Hasan by Al-Albānī)

خيرُ الدُّعاءِ دعاءُ يومِ عرفةَ، وخيرُ ما قلتُ أَنا والنَّبيُّونَ من قبلي: لا إلَهَ إلَّا اللَّهُ وحدَهُ لا شريكَ لَهُ، لَهُ الملكُ ولَهُ الحمدُ وَهوَ على كلِّ شَيءٍ قديرٌ

The Prophet (صلى الله عليه وسلم ) said:
“The best of supplication is the supplication of the Day of ‘Arafah. And the best of what I and the Prophets before me have said is: None has the right to be worshipped but Allāh, Alone, without any partner, to Him belongs the dominion, and to Him belongs the Praise, and He is powerful over all things. (Lā ilāha illallāh, waḥdahu lā sharīka lahu, lahul-mulku wa lahul-ḥamdu, wa huwa `alā kulli shai’in qadīr).” (At-Tirmidhī 3585. Declared Hasan by Al-Albānī)

The ruling on fasting the first nine days of Dhu’l-Hijjah & the Day of ‘Arafah

بسم الله الرحمن الرحيم

Imām al-Hajjāwi said:

يسن صيام تسع ذي الحجة، و يوم عرفة لغير حاج بها

“It is sunnah to fast the first nine days of Dhu’l-Hijjah and the day of ‘Arafah for non-pilgrims.”

Shaykh Salih al-Fawzān said in explanation:

It is mustahabb (recommended) to fast these days as the Prophet صلى الله عليه وسلم said:

مامن أيام العمل الصالح فيها أحب إلى الله من هذه الأيام قالوا يا رسول الله : ولا الجهاد في سبيل الله قال ولا الجهاد في سبيل الله إلا رجل خرج بنفسه وماله فلم يرجع من ذلك بشئ

“There are no days in which righteous deeds are more beloved to Allâh than these ten days.” The people asked, “Not even jihâd for the sake of Allâh?” He said, “Not even jihâd for the sake of Allâh, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing.” (Sahīh al-Bukhārī 2/457. Imām Ahmads Musnad 1968)

Fasting is considered a righteous deed on these nine days. In fact, fasting is among the best deeds as elaborated by the Messenger of Allāh صلى الله عليه وسلم in many narrations*.

[*This is supported in another hadīth narrated from Hunaidah ibn Khâlid from his wife, that one of the wives of the Prophet صلى الله عليه وسلم, who said:

أن رسول الله صلى الله عليه وسلم كان يصوم تسعة من ذي الحجة ويوم عاشوراء، وثلاثة أيام من كل شهر: أول اثنين من الشهر، وخميسين

“The Prophet used to fast on the first nine days of Dhu’l-Hijjah and the day of ‘Âshoora’, and three days every month: the first Monday of the month and two Thursdays.” (Sunan An-Nasâi 2419. Sunan Abu Dawûd 2437. Declared Sahîh by Shaykh Al-Albânî)]

The prophet صلى الله عليه وسلم said regarding fasting the day of ‘Arafah,

يُكَفِّرُ السَّنَةَ الْمَاضِيَةَ وَالْبَاقِيَةَ

“It will expiate the sins of the previous and upcoming year.” (Sahīh Muslim 1162)

However, fasting on this day is only recommended for non-pilgrims. Those performing Hajj are not recommended to fast, thereby following the example of the prophet صلى الله عليه وسلم. (Sharh Zād al-Mustaqni’ 614)

Shaykh Ibn ‘Uthaymīn said :

Among the recommended days of fasting is the day of ‘Arafah. The day of’ Arafah falls within the last month of the year, hence it expiates for al-madiyah, which is the outgoing year and al-bāqiyah – the coming year. It expiates for two years. (Sharh Riyād al-Sālihīn 1249)

Imām al-San’ānī said :

‘Arafah is a term used for the 9th of Dhu’l-Hijjah. [The expiation of sins mentioned in the hadīth] refers to minor sins which are written off by the observance of this act of fasting. As for major sins, they can only be forgiven with repentance. As for the people’s rights, liabilities and their monetary obligations as far as an indebted person is concerned, their forgiveness depends entirely on the will of the people one owes to. (Bulūgh al-Marām 552, Subul-as-Salam)