4. Supplications And Repentance

IN SAHIH BUKHARI

Sahih Bukhari>
BOOK 17: Invoking ALLAH for Rain (Istisqaa)

Sahih Bukhari>Book 17:Invoking Allah for Rain
CHAPTER 1. Al-Istisqa’

2:119 Narrated by ‘Abbas bin Tamim’s uncle
The Prophet (p.b.u.h) went out to offer the Istisqa’ prayer and turned (and put on) his cloak inside out.

Sahih Bukhari>Book 17:Invoking Allah for Rain
CHAPTER 2. Invocation of the Prophet “Send (drought famine) years on them (pagans of Makka) like the (drought-famine) years of Prophet Yusuf (Joseph).”

2:120 Narrated by Abu Huraira
Whenever the Prophet (p.b.u.h) lifted his head from the bowing in the last Raka he used to say: “O Allah! Save ‘Aiyash bin Abi Rabi’a. O Allah! Save Salama bin Hisham. O Allah! Save Walid bin Walid. O Allah! Save the weak faithful believers. O Allah! Be hard on the tribes of Mudar and send (famine) years on them like the famine years of (Prophet) Joseph .” The Prophet further said, “Allah forgive the tribes of Ghifar and save the tribes of Aslam.” Abu Az-Zinad (a sub-narrator) said, “The Qunut used to be recited by the Prophet in the Fajr prayer.”

2:121 Narrated by Masruq
We were with ‘Abdullah and he said, “When the Prophet saw the refusal of the people to accept Islam he said, “O Allah! Send (famine) years on them for (seven years) like the seven years (of famine during the time) of (Prophet) Joseph.” So famine overtook them for one year and destroyed every kind of life to such an extent that the people started eating hides, carcasses and rotten dead animals. Whenever one of them looked towards the sky, he would (imagine himself to) see smoke because of hunger. So Abu Sufyan went to the Prophet and said, “O Muhammad! You order people to obey Allah and to keep good relations with kith and kin. No doubt the people of your tribe are dying, so please pray to Allah for them.” So Allah revealed: “Then watch you For the day that The sky will bring forth a kind Of smoke Plainly visible … Verily! You will return (to disbelief) On the day when We shall seize You with a mighty grasp. (44.10-16) Ibn Masud added, “Al-Batsha (i.e. grasp) happened in the battle of Badr and no doubt smoke, Al-Batsha, Al-Lizam, and the verse of Surat Ar-Rum have all passed .

2:122 Narrated by ‘Abdullah bin Dinar
My father said, “I heard Ibn ‘Umar reciting the poetic verses of Abu Talib: And a white (person) (i.e. the Prophet) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows.” Salim’s father (Ibn ‘Umar) said, “The following poetic verse occurred to my mind while I was looking at the face of the Prophet (p.b.u.h) while he was praying for rain. He did not get down till the rain water flowed profusely from every roof-g utter: And a white (person) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows . . . And these were the words of Abu Talib.”

2:123 Narrated by Anas
Whenever drought threatened them, ‘Umar bin Al-Khattab, used to ask Al-Abbas bin ‘Abdul Muttalib to invoke Allah for rain. He used to say, “O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah ! Bless us with rain.”(1) And so it would rain.

Sahih Bukhari>Book 17:Invoking Allah for Rain
CHAPTER 3. Istisqâ’ (i.e. to offer a two Rak’at prayer and then invoke Allah for rain) in the main mosque (of the town).

2:126 Narrated by Sharik bin ‘Abdullah bin Abi Namir
I heard Anas bin Malik saying, “On a Friday a person entered the main Mosque through the gate facing the pulpit while Allah’s Apostle was delivering the Khutba. The man stood in front of Allah’s Apostle and said, ‘O Allah’s Apostle! The livestock are dying and the roads are cut off; so please pray to Allah for rain.’ ” Anas added, “Allah’s Apostle (p.b.u.h) raised both his hands and said, ‘O Allah! Bless us with rain! O Allah! Bless us with rain! O Allah! Bless us with rain!’ ” Anas added, “By Allah, we could not see any trace of cloud in the sky and there was no building or a house between us and (the mountains of) Sila.”

Anas added, “A heavy cloud like a shield appeared from behind it (i.e. Sila’ Mountain). When it came in the middle of the sky, it spread and then rained.” Anas further said, “By Allah! We could not see the sun for a week. Next Friday a person entered through the same gate and at that time Allah’s Apostle was delivering the Friday’s Khutba. The man stood in front of him and said, ‘O Allah’s Apostle! The livestock are dying and the roads are cut off, please pray to Allah to with-hold rain.’ ” Anas added, “Allah’s Apostle I raised both his hands and said, ‘O Allah! Round about us and not on us. O Allah! On the plateaus, on the mountains, on the hills, in the valleys and on the places where trees grow.’ So the rain stopped and we came out walking in the sun.” Sharik asked Anas whether it was the same person who had asked for the rain (the last Friday). Anas replied that he did not know.

Sahih Bukhari>Book 17:Invoking Allah for Rain
CHAPTER 4. To invoke Allah for rain in the Khutba (religious talk) of Friday facing a direction other than the Qiblah.

2:127 Narrated (Anas bin Malik)
Allah’s Messenger raised both his hands and said, “0 Allah! Bless us with rain. 0 Allah! Bless us with rain. 0 Allah! Bless us with rain”

Sahih Bukhari>Book 17:Invoking Allah for Rain
CHAPTER 5. How the Prophet turned his back towards the people [while offering the Salât (prayer) for rain].

2:137 Narrated by Abbas bin Tamim from his uncle
“I saw the Prophet on the day when he went out to offer the Istisqa’ prayer. He turned his back towards the people and faced the Qibla and asked Allah for rain. Then he turned his cloak inside out and led us in a two Rakat prayer and recited the Qur’an aloud in them.”

Sahih Bukhari>Book 17:Invoking Allah for Rain
CHAPTER 6. The raising of both hands by the Imâm during Istisqâ’ while invoking Allah for rain.

2:141 Narrated by Anas bin Malik
The Prophet never raised his hands for any invocation except for that of Istisqa’ and he used to raise them so much that the whiteness of his armpits became visible. (Note: It may be that Anas did not see the Prophet raising his hands, but it is narrated that the Prophet used to raise his hands for invocations other than Istisqa. See Hadith No. 807 & 808 and also see Hadith No. 612, Vol. 5).

Sahih Bukhari>Book 17:Invoking Allah for Rain
CHAPTER 7. What should be said (or what to say) if it rains.

2:142 Narrated by Aisha
Whenever Allah’s Apostle saw the rain, he used to say, “O Allah! Let it be a strong fruitful rain.”

Sahih Bukhari>Book 17:Invoking Allah for Rain
CHAPTER 8. If the wind blows (what should one do or say?)

2:144 Narrated by Anas
Whenever a strong wind blew, anxiety appeared on the face of the Prophet (fearing that wind might be a sign of Allah’s wrath).

Sahih Bukhari>Book 17:Invoking Allah for Rain
CHAPTER 9. The statement of the Prophet “I was granted victory with As-Saba [easterly wind (which frightened my enemies)].’

2:145 Narrated by Ibn Abbas
The Prophet said, “I was granted victory with As-Saba and the nation of ‘Ad was destroyed by Ad-Dabur (westerly wind) .

Sahih Bukhari>Book 17:Invoking Allah for Rain
CHAPTER 10. What is said about earthquakes and (other) signs (of the approach of the Day of Judgement).

2:147 Narrated by Ibn ‘Umar
(The Prophet) said, “O Allah! Bless our Sham and our Yemen.” People said, “Our Najd as well.” The Prophet again said, “O Allah! Bless our Sham and Yemen.” They said again, “Our Najd as well.” On that the Prophet said, “There will appear earthquakes and afflictions, and from there will come out the side of the head of Satan.”

 Sahih Bukhari>Book 17:Invoking Allah for Rain
CHAPTER 11. Except Allah nobody knows when it will rain.

2:149 Narrated by Ibn ‘Umar
Allah’s Apostle (p.b.u.h) said, “Keys of the unseen knowledge are five which nobody knows but Allah . . . nobody knows what will happen tomorrow; nobody knows what is in the womb; nobody knows what he will gain tomorrow; nobody knows at what place he will die; and nobody knows when it will rain.”

Sahih Bukhari>
BOOK 18: Eclipses

Sahih Bukhari>Book 18:Eclipses
CHAPTER 4. To seek refuge with Allah from the torment in the grave during eclipse.

2:159 Narrated by ‘Amra bint ‘AbdurRahman
A Jewess came to ask ‘Aisha (the wife of the Prophet) about something. She said to her, “May Allah give you refuge from the punishment of the grave.” So ‘Aisha ‘ asked Allah’s Apostle “Would the people be punished in their graves?” Allah’s Apostle after seeking refuge with Allah from the punishment of the grave (and thus replied in the affirmative). Then one day, Allah’s Apostle rode to go to some place but the sun eclipsed. He returned in the forenoon and passed through the rear of the dwellings (of his wives) and stood for the (eclipse) prayer, and the people stood behind him. He stood up for a long period and then performed a prolonged bowing which was shorter than the first bowing. Then he raised his head and prostrated. Then he stood up (for the second Raka) for a long while but the standing was shorter than that of the first Raka. Then he performed a prolonged bowing which was shorter than the first one. Then he raised his head and prostrated. Then he stood up for a long time but shorter than the first. Then he performed a prolonged bowing but shorter than the first. Then he raised his head and prostrated and finished the prayer and (then delivered the sermon and) said as much as Allah wished. And then he ordered the people to seek refuge with Allah from the punishment of the grave.

Sahih Bukhari>
BOOK 75: INVOCATIONS

Sahih Bukhari>Book 75:Invocations
CHAPTER 1. For every Prophet there is one (special) invocation which is surely accepted by Allah.

8:317(A) Narrated Abü Huraira
Allah’s Messenger said, “For every Prophet there is one (special) invocation (that will not be rejected) with which he appeals (to Allah), and I want to keep such an invocation for interceding for my followers in the Hereafter.”

Sahih Bukhari>Book 75:Invocations
CHAPTER 2. The best way of asking for forgiveness from Allah.

8:318 Narrated Shaddâd bin:
The Prophet, said, “The most superior way of asking for forgiveness from Allah is: ‘Alláhumma anta Rabbi lá iláha illa anta, khalaqtani wa ana ‘abduka, wa ana ala ‘ahdika wa wa ‘dika mastata ‘tu. A ‘udhu bika min sharri ma sana ‘tu, abu ‘u laka bini ‘matika ‘alaiya, wa abu ‘u bidhanbi faghfirli fa innahu lá yaghfiru ad-dhunuba illa anta.’ ” The Prophet 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.”

Sahih Bukhari>Book 75:Invocations
CHAPTER 3. The Prophet seeking of Allah’s Forgiveness by daytime and at night.

8:319 Narrated Abü Huraira
I heard Allah’s Messenger saying, “By Allah! I seek Allah’s Forgiveness and turn to Him in repentance for more than seventy times a day.”

Sahih Bukhari>Book 75:Invocations
CHAPTER 4. Tauba (turning to Allah in repentance).

8:320 Narrated ‘Abdullâh bin Mas’üd:
(He related to us two narrations): One from the Prophet and the other from himself, saying: A believer sees his sins as if he were sitting- under a mountain which, he is afraid, may fall on him; whereas a Fájir (wicked evil-doer) considers his sins as flies passing over his nose and he just drives them away like this.” [Abü Shihâb (the subnarrator) moved his hand over his nose in illustration]. (Ibn Mas’ud added:) Allah’s Messenger said, “Allah is more pleased with the repentance of His slave than a man who encamps at a place where his life is jeopardized, but he has his riding animal carrying his food and water. He then rests his head and sleeps for a short while and wakes to find his riding animal gone. (He starts looking for it) and suffers from severe heat and thirst or what Allah wished (him to suffer from). He then says, ‘I will go back to my place.’ He returns and sleeps again, and then (getting up), he raises his head to find his riding animal standing beside him.”

Sahih Bukhari>Book 75:Invocations
CHAPTER 5. What to say ongoing to bed.

8:324 Narrated Hudhaifa bin Al-Yamân:
When the Prophet went to bed at night, he would put his hand below his cheek and would say: “Bismika amutu wa ahya. ” And when he got up, he would say: “Al-hamdu lilláhil-ladhi ahyâna ba ‘da ma amátana wa ilaihin-nushur. “

Sahih Bukhari>Book 75:Invocations
CHAPTER 6. Sleeping on the right side.

8:327 Narrated Al-Barâ’ bin ‘Azib:
When Allah’s Messenger went to bed, he used to sleep on his right side and then say, “Alláhumma aslamtu nafsi ilaika, wa wajjahtu wajhi ilaika, wa fauwadtu amri ilaika, wa alja ‘tu zahri ilaika, raghbatan wa rahbatan ilaika. La malja’ wa Ia manja minka illá ilaika. Amantu bikitábika al-ladhi anzalta wa nabiyika al-ladhi arsalta! Allah’s Messenger: said, “Whoever recites these words (before going to bed) and dies the same night, he will die on Al-Fitrah [the Islamic religion (as a Muslim)].

Sahih Bukhari>Book 75:Invocations
CHAPTER 7. The invocation which may be said by one who wakes up at night.

8:328 Narrated Ibn ‘Abbâs:
One night I slept at the house of Maimuna. He then narrated the Hadith and added, “The Prophet used to say in his invocation, “Alláhumma ij’al fi qalbi nüran wa fi basari nüran, wa fi sam ‘i nuran, wa ‘an yamini nüran, wa ‘an yasári nüran, wa fawqi nuran, wa tahti nüran, wa amámi nuran, wa khalfi nuran, waj’al li nuran. “

Sahih Bukhari>Book 75:Invocations
CHAPTER 8.

8:332 Narrated Abü Huraira:
The Prophet said, “When anyone of you go to bed, he should shake out his bed with the inside of his waist sheet, for he does not know what has come on to it after him, and then he should say: ‘Bismika Rabbi wada ‘tu janbi, wa bika arfa ‘uhu, in amsakta nafsi farhamha, wa in arsaltaha fahfazha bima tahfazu bihi ‘ibâdakas-sálihIn.

Sahih Bukhari>Book 75:Invocations
CHAPTER 9. One should appeal to Allah with determination, for nobody can force Him against His Will.

8:351 Narrated (Abü Huraira):
Allah’s Messenger said, “None of you should say: ‘0 Allah, forgive me if You wish; 0 Allah, be Merciful to me if You wish,’ but he should always appeal to Allah with determination, for nobody can force Allah to do something against His Will.”

Sahih Bukhari>Book 75:Invocations
CHAPTER 10. One’s invocation is granted (accepted) by Allah if one does not show impatience.

8:352 Narrated (Abü Huraira):
Allah’s Messenger said, “The invocation of anyone of you is granted (by Allah) if he does not show impatience (by saying, ‘I invoked Allah but my request has not been granted.’)”

Sahih Bukhari>Book 75:Invocations
CHAPTER 11. To invoke Allah at a time of distress.

8:357 Narrated Ibn ‘Abbâs:
The Prophet used to invoke Allah at the time of distress, saying, “La ilâha illalláhu al- ‘Azim al-Halim, La iláha illallâhu Rabbul- ‘arsh il- ‘Azim, La iláha illallahu Rabbus-samáwâti wa Rabbul-ardi wa Rabbul- ‘arshil Karim”

Sahih Bukhari>Book 75:Invocations
CHAPTER 12. To seek refuge with Allah from the difficult moments of a calamity.

8:358 Narrated Abü Huraira:
Allah’s Messenger used to seek refuge with Allah from the difficult moments of a calamity and from being overtaken by Ash-Shaqa’ (wretchedness in the Hereafter or destruction etc.) and from being destined to an evil end, and from the malicious joy of enemies. Sufyân said, “This narration contained three items only, but I added one. I do not know which one that was.”

Sahih Bukhari>Book 75:Invocations
CHAPTER 13. The statement of the Prophet (0 Allah!) If I should hurt somebody, let that be a means of purification and mercy for him.’

8:372 Narrated (Abü Huraira)
that He heard the Prophet saying, “0 Allah! If I should ever abuse a believer, please let that be a means of bringing him near to You on the Day of Resurrection.”

Sahih Bukhari>Book 75:Invocations
CHAPTER 14. To seek refuge with Allah from being a miser.

8:376 Narrated Sa’d bin Abi Waqqâs:
Allah’s Messenger ordered for the following statements: “0 Allah! I seek refuge with You from miserliness; and I seek refuge with You from cowardice; and I seek refuge with You from being sent back to geriatric old age; and I seek refuge with You from the Fitnah (trial and affliction etc.) of this world [i.e., the Fitnah (trial and affliction etc.) of Ad-Dajjál etc.]; and I seek refuge with You from the punishment in the grave.”

Sahih Bukhari>Book 75:Invocations
CHAPTER 15. To seek refuge with Allah from all kinds of sins and from being in debt.

8:379 Narrated ‘Aisha:
The Prophet used to say, “0 Allah! I seek refuge with You from laziness and from geriatric old age, from all kinds of sins and from being in debt; from the Fitnah (trial and affliction etc.) of the grave and from the punishment in the grave; from the Fitnah (trial and affliction etc.) of the Fire and from the punishment in the Fire and from the evil of the Fitnah (trial and affliction etc.) of wealth; and I seek refuge with You from the Fitnah (trial and affliction etc.) of poverty, and I seek refuge with You from the Fitnah (trial and affliction etc.) of Al-MasIh Ad-Dajjal. 0 Allah! Wash away my sins with the water of snow and hail, and cleanse my heart from all the sins as a white garment is cleansed from the filth, and let there be a long distance between me and my sins, as You made east and west far from each other.”

Sahih Bukhari>Book 75:Invocations
CHAPTER 16. The statement of the Prophet “0 our Lord! Give us in this world that which is good” …….. (V.2:201)

8:398 Narrated Anas:
The most frequent invocation of the Prophet was: “0 Allah! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire.” (V.2:201)

Sahih Bukhari>Book 75:Invocations
CHAPTER 17. The statement of the Prophet: ‘0 Allah! Forgive my past and future sins.’

8:408 Narrated Abü Müsa:
The Prophet used to invoke Allah (with the following invocation): “Alláhumma ighfirli khati’ati wa jahli wa israfi fi amri wa ma anta a ‘lamu bihi minni. Alláhumma ighfirli hazli wa jiddi wa khata’i wa ‘amdi wa kullu-dhâlika ‘indi”.

Sahih Bukhari>Book 75:Invocations
CHAPTER 18. The superiority of saying, “La ilâha ill-Allah (none has the right to be worshipped but Allah).”

8:412 Narrated Abü Huraira: Allah’s Messenger said,” Whoever says: “La iláha ill-Allâhu wahdahu Ia sharika lahu, lahul-mulku wa lahul-hamdu wa Huwa ‘ala kulli shai’in Qadir, one hundred times a day will get the same reward as given for manumitting ten slaves; and one hundred good deeds will be written in his accounts, and one hundred sins will be deducted from his accounts, and it (his saying) will be a shield for him from Satan on that day till night, and nobody will be able to do a better deed except the one who does more than he.”

8:413(B) Narrated Abü Ayüb Al-Ansari and Ibn Mas’üd, as the above Hadith (No. 2086) and added that the Prophet said, “(Whoever recites it ten times) will be as if he had manumitted one of Isma’il’s descendants.”

Sahih Bukhari>Book 75:Invocations
CHAPTER 19. The superiority of Tasbih (i.e., saying ‘Subhân Allah’).

8:414 Narrated Abu Huraira.
Allah’s Messenger said, “Whoever says, ‘Subhán Allâhi wa bihamdihi, one hundred times a day, will be forgiven all his sins even if they were as much as the foam of the sea”.

Sahih Bukhari>Book 75:Invocations
CHAPTER 20. The superiority of Dhikr Allah (remembering Allah i.e., glorifying and praising Him etc.).

8:416 Narrated Abü Müsa:
The Prophet said, “The example of the one who remembers (glorifies the Praises of) his Lord (Allah) in comparison to the one who does not remember (glorify the Praises of) his Lord, is that of living creature compared to a dead one.”

8:417 Narrated Abü Huraira:
Allah’s Messenger said, “Allah has some angels who look for those who remember (glorify the Praises of) Allah on the roads and paths. And when they find some people remembering (glorifying the Praises of) Allah, they call each other, saying, ‘Come to the object of your pursuit.’” (He added) “Then the angels encircle them with their wings up to the nearest heaven to us (sky of the world).” (He added) “[After those people remembered (glorified the Praises of) Allah, and the angels go back], their Lord asks them (those angels) — though He knows better than them — ‘What do My slaves say?’ The angels reply, ‘They say: Subhán Allah, Alláhu Akbar, Alhamdu-lilláh’ and they glorify you, Allah then says, ‘Did they see Me?’ The angels reply, ‘No! By Allah, they didn’t see You.’ Allah says, ‘How it would have been if they saw Me?’

The angels reply, ‘If they saw You, they would worship You more devoutly and remember You (glorify Your Praises) more deeply, and declare Your freedom from any resemblance to anything more often.’ Allah says (to the angels) ‘What do they ask Me for?’ The angels reply, ‘They ask You for Paradise.’ Allah says (to the angels), ‘Did they see it?’ The angels say, ‘No! By Allah, 0 Lord! They did not see it.’

Allah says: ‘How it would have been if they saw it?’ The angels say, ‘If they saw it, they would have greater covetousness for it and would seek it with greater zeal and would have greater desire for it.’ Allah says, ‘From what do they seek refuge?’ The angels reply, ‘They seek refuge from the (Hell) Fire.’ Allah says, ‘Did they see it?’ The angels say, ‘No By Allah, 0 Lord! They did not see it.’ Allah says, ‘How it would have been if they saw it?’ The angels say, ‘If they saw it they would flee from it with the extreme fleeing and would have extreme fear from it.’ Then Allah says, ‘I make you witnesses that I have forgiven them.” (Allah’s Messenger, added) “One of the angels would say, ‘There was so-and-so amongst them, and he was not one of them, but he had just come for some need.’ Allah would say, ‘These are those people whose companions will not be reduced to misery.’

IN SAHIH MUSLIM

Sahih Muslim>
Book 35: Remembrance Of Allah, Supplication, Repentance And Seeking Forgiveness (Kitab Al-dhikr)

Introduction

Supplication is in fact not only the spontaneous outpourings of man’s heart before his Lord, but it is an expression of his sense of nearness to Him, of His Might and Power, of his confidence in His mercy, grace and blessings. If one were to know how much a man supplicates, and what he supplicates about, and how he supplicates, one would be able to see how much spirituality is there in his soul. When a man without any witness speaks with Allah, the soul stands unveiled before its Creator. The higher the note he strikes in his outpouring, the higher is the quality of the faith that is imprinted upon his soul, and serves as a background to all his thought and activity. Thus to understand the spirit of any religion and appraise its value to life and society, supplications serve as the key. The Prophet (may peace be upon him) was a great believer in supplication and prayer. He made supplications to his Lord with zeal and fervour, rarely to be found in the religious literature of the world. One who cares to read them cannot but be overwhelmed with the depth of feelings with which the Holy Prophet (may peace be upon him) approaches his Lord, his intense love for the Great Master, his deep faith in His unbounded Favours, his unshakeable confidence in His Divine Mercy and unflinching faith in His Might and Power, and his sense of deep humility before Him. These are in fact the multi coloured threads with which is woven the delicate pattern of the Prophet’s (may peace be upon him) supplications. In Islam the supplication which a Muslim has been instructed to make whether singly or in congregation, whether at the appointed hour of ritual prayer or at any sudden call or urge to His Lord, reflects the one single attitude of submission, humility and closeness to God. Whatever is the state of spiritual elevation of the supplication he is made to keep this fact constantly in his mind that he is a humble servant of the Lord. That is the reason why most of the supplications in Islam open with an invocation of the Divine Being; either the personal name of God, i.e. Allah, is used or the descriptive title of His Attributes are called out in order to make the worshipper conscious of his own weak and dependent self before his Master. In Islam man seeks to move God to help and grant him what he desires, and at the same time he seeks unconsciously to work upon himself through the realisation of what God means to him, to strengthen, to renew and to refresh his own inner life.

While the expression of dependence and trust is in reality a prerequisite of supplication in Islam, it covers the whole range of human life with all its needs, longings and problems. Supplication finds expression in a deep and urgent longing for self preservation and deliverance from the oppressive situation, forgiveness of sins, elevation of the soul, goodness of the worldly life and that of the Hereafter. This consciousness of one’s absolute dependence upon Him, which pervades the entire stock of the Prophet’s (may peace be upon him) supplications, shows man’s attitude of perfect resignation before the Mighty Will of the Master, but this resignation has nothing of the spirit of despondence and despair in it; it rather illuminates hope out of conviction that the Being Who is the Lord of man’s fate can also help him and save him even in the most trying circumstances.

The supplications of Muhammad (may peace be upon him) eminently combine in themselves the mystical and the religious traits. While the Muslim supplicates, he, like a mystic, beholds undisturbed with concentrated gaze one Supreme Spiritual Reality Who is the Embodiment and Repository of all values. But, unlike mystics, he, in the hour of contemplation in supplication, does not lose himself but realises himself to be a humble servant of God and therein lies his spiritual strength and unwavering confidence in God.

The one more distinguishing feature of the supplications taught by Muhammad (may peace be upon him) is that these are all permeated with the spirit of social fellowship. They do not urge man to stand face to face with God in absolute loneliness, isolated from all other human beings. Herein the suppliant begs his Lord with the full consciousness of human brotherhood and with a feeling that the distress which vexes him is not his only, it is that of his brethren. The graces of God and the salvation for which he longs are also the longings of all believers, nay, of the entire humanity. There is no doubt a deep touch of intimate personal and individual contact with God in these supplications, but this contact is not of the nature of a non-Muslim mystic in which the soul is supposed to be unified with God losing all its individual identity. Here the soul has a communion with Allah with full consciousness of man’s own self, his social surroundings and responsibilities. That is why most of the supplications have been expressed in the form” We” and Us”.

Sahih Muslim>Book 35: Remembrance Of Allah
Chapter 3: Supplication should be made with conviction and will

Book 35: Number 6477: Anas reported Allah’s Messenger (may peace be upon him) as saying: When one of you makes supplication, he should supplicate with a will and should not say: O Allah, confer upon me if Thou likest, for there is none to coerce Allah.

Book 35: Number 6478: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: When one of you makes a supplication (to his Lord) one should not say: O Allah, grant me pardon, if Thou so likest, but one should beg one’s (Lord) with a will and full devotion, for there is nothing so great in the eye of Allah which He cannot grant.

Book 35: Number 6479: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: None of you should say to Allah (like this): O Allah, grant me mercy, if thou so likest. The supplication (of his) should (be permeated with) conviction (that it would be accepted by the Lord), for Allah is the Doer of (everything) He likes to do, and there is none to force Him (to do or not to do this or that).

Sahih Muslim>Book 35: Remembrance Of Allah
Chapter 4: It is not something appreciable to make request for death from the lord when one is in trouble

Book 35: Number 6480: Anas (b. Malik) reported Allah’s Messenger (may peace be upon him) as saying. None of you should make a request for death because of the trouble in which he is involved, but if there is no other help to it, then say: O Allah, keep me alive as long as there is goodness in life for me and bring death to me when there is goodness in death for me.

Book 35: Number 6481: This hadith has been narrated on the authority of Anas through another chain of transmitters, but with a small variation of wording.

Book 35: Number 6482: Nadr b. Anas reported, as when Anas was alive, that he said: Had Allah’s Messenger (may peace be upon him) not stated this..” None should make a request for death,” I would have definitely done that.

Book 35: Number 6483: Abu Hazim reported: I visited Khabbab who bad seven cauteries on his stomach and he s aid: Had Allah’s Messenger (may peace be upon him) not forbidden us to call for death, I would have done so.

Book 35: Number 6484: This hadith has been transmitted on the authority of Isma’il through other chains of narrators.

Book 35: Number 6485: Hammam b. Munabbih said: Abu Huraira narrated to us ahadith from Allah’s Messenger (may peace be upon him) and out of these one is that Allah’s Messenger (may peace be upon him) said: None amongst you should make a request for death, and do not call for it before it comes, for when any one of you dies, he ceases (to do good) deeds and the life of a believer is not prolonged but for goodness.

Sahih Muslim>Book 35: Remembrance Of Allah
Chapter 7: The disapproval of supplication in which a request is made to Allah for punishment of one’s (misdeeds) in the world

Book 35: Number 6501: Anas reported that Allah’s Messenger (may peace be upon him) visited a person from amongst the Muslims in order to inquire (about his health) who had grown feeble like the chicken. Allah’s Messenger (may peace be upon him) said: Did you supplicate for anything or beg of Him about that? He said: Yes. I used to utter (these words): Impose punishment upon me earlier in this world, what Thou art going to impose upon me in the Hereafter. Thereupon Allah’s Messenger (may peace be upon him) said: Hallowed be Allah, you have neither the power nor forbearance to take upon yourself (the burden of His Punishment). Why did you not say this: O Allah, grant us good in the world and good in the Hereafter, and save us from the torment of Fire. He (the Holy Prophet) made this supplication (for him) and he was all right.

Book 35: Number 6502: This hadith has been narrated on the authority of Humaid with the same chain of transmitters, but with a slight variation of wording.

Book 35: Number 6503: Anas reported that Allah’s Messenger (may peace be upon him) visited a person from amongst his Companions who had grown as feeble as the chicken. The rest of the hadith is the same, but with this variation that he (the Holy Prophet) said: You have not power enough to undergo the torment imposed by Allah. And there is no mention of: He supplicated Allah for him and He cured him.

Book 35: Number 6504: This hadith had been transmitted on the authority of Anas through another chain of narrators.

Sahih Muslim>Book:Book 35: The Book Pertaining To The Remembrance Of Allah
Chapter 9: The merit of this (supplication): “O Allah, grant us the good in the world and good in the hereafter and save us from the torment of hell”

Book 35: Number 6506: Qatada asked Anas which Supplication Allah’s Apostle (may peace be upon him) frequently made. He said: The supplication that he (the Holy Prophet made very frequently is this:” O Allah, grant us the good in this world and the good in the Hereafter and save us from the torment of Hell Fire.” He (Qatada) said that whenever Anas had to supplicate he made this very supplication, and whenever he (intended) to make another supplication he (inserted) this very supplication in that.

Book 35: Number 6507: Anas reported that Allah’s Messenger (may peace be upon him) used to supplicate (in these words):” Our Lord, grant us the good in this world and the good in the Hereafter and save us from the torment of Hell Fire.”

Sahih Muslim>Book 35: Remembrance Of Allah
Chapter 12: Excellence of seeking forgiveness from allah and seeking that very much

Book 35: Number 6522: Al-Agharr al-Muzani, who was one amongst the Companions (of the Holy Prophet) reported that Allah’s Messenger (may peace be upon him) said: There is (at times) some sort of shade upon my heart, and I seek forgiveness from Allah a hundred times a day.

Book 35: Number 6523: Al-Agharr al-Muzani who was from amongst the Companions of Allah’s Apostle (may peace be upon him) reported that Ibn ‘Umar stated to him that Allah’s Messenger (may peace ‘be upon him) said: O people, seek repentance from Allah. Verily, I seek repentance from Him a hundred times a day.

Book 35: Number 6524: This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters.

Book 35: Number 6525: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: He who seeks repentance (from the Lord) before the rising of the sun from the west (before the Day of Resurrection), Allah turns to him with Mercy.

Sahih Muslim>Book 35: Remembrance Of Allah
Chapter 14: Supplication for the safeguard of one’s self against the evil of the turmoil

Book 35: Number 6534: ‘A’isha reported that Allah’s Messenger (may peace be upon him) used to make these supplications:” O Allah, I seek refuge in Thee from the trial of Hell Fire; and from the torment of Hell Fire; and from the trial of the grave and torment of the grave; and from the evil of the trial of the affluence and from the evil of the trial of poverty and I seek refuge in Thee from the evil of the turmoil of the Dajjal. O Allah, wash away my sins with snow and hail water, purify my heart from the sins as is purified the white garment from the dirt, and keep away at a distance the sins from me as yawns the distance between the East and the West; O Allah, I seek refuge in Thee from sloth, from senility, from sin, and from debt.”

Book 35: Number 6535: This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

Book 35: Number 6536: Anas b. Malik reported that Allah’s Messenger (may peace be upon him) used to say:” O Allah, I seek refuge in Thee from incapacity, from indolence, from cowardice, from senility, from miserliness, and I seek refuge in Thee from the torment of the grave and from trial of the life and death.”

Book 35: Number 6537: Anas reported from Allah’s Messenger (may peace be upon him) (this supplication) but with this variation that these words are not found in that supplication:” From the trial of life and death.”

Book 35: Number 6538: Anas b. Malik reported that Allah’s Apostle (may peace be upon him) used to seek refuge in Allah from such things as mentioned in the above mentioned hadith and from ‘miserliness” too.

Book 35: Number 6539: Anas reported that Allah’s Messenger (may peace he upon him) wed to make this supplication:” O Allah, I seek refuge in Thee from miserliness, from sloth and from decrepitude.”

Sahih Muslim>Book 35: Remembrance Of Allah
Chapter 15: Seeking of refuge in allah from the evil of destiny and from the severity of calamity

Book 35: Number 6540: Abu Huraira reported that Allah’s Apostle (may peace be upon him) used to seek refuge (in Allah) from the evil of destiny and from falling into the hand of calamity and from the mockery of (trium phant) enemies and from the hardship of misery. Abu Sufyan reported: I am in doubt that I have made an addition of one word in this supplication.

Book 35: Number 6541: Khaula bint Hakim Sulamiyya reported: I heard Allah’s Messenger (may peace be upon him) as saying: When anyone lands at a place, and then says:” I seek refuge in the Perfect Word of Allah from the evil of what He has created,” nothing would harm him until he marches from that stopping place.

Book 35: Number 6542: Khaula bint Hakim Sulamiyya reported: I heard Allah’s Messenger (may peace be upon him) as saying: When any one of you stays at a place, he should say:” I seek refuge in the Perfect Word of Allah from the evil of that He created.” Nothing would then do him any harm until he moves from that place. Abu Huraira reported that a person came to Allah’s Messenger (may peace be upon him) and said:” Allah’s Messenger, I was stung by a scorpion during the night. Thereupon he said: Had you recited these words in the evening:” I seek refuge in the Perfect Word of Allah from the evil of what He created,” it would not have done any harm to you.

Book 35: Number 6543: This hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording.

Sahih Muslim>Book 35: Remembrance Of Allah
Chapter 16: Supplication at the time of sleeping and going to bed

Book 35: Number 6544:Al-Bara’ b. ‘Azib reported that Allah’s, Messenger (may peace be upon said: When you go to bed, perform ablution as is done for prayer; then lie down pn the right side and recite:” O Allah, I turn my face towards Thee and entrust my affair to Thee. I retreat unto Thee for protection with hope in Thee and fear of Thee. There is no resort and no deliverer (from hardship) but Thou only. I affirm my faith in Thine books which Thou revealed and in Thine Apostles whom Thou sent.” Make this as the last word of yours (when you go to sleep) and in case you die during that night, you would die upon Fitra (upon Islam). And as I repeated these words in order to commit them to memory, I said:” I affirm my faith in Thy Messenger (Rasul) whom Thou sent.” He said: Say:” I affirm my faith in the Apostle (Nabi) whom Thou sent.”

Book 35: Number 6545: This  hadith  has  been  transmitted  on  the  authority  of  al-Bara’  b.  ‘Azib  with  a  slight  variation  of wording and there is this addition in the hadith transmitted on the authority of Husain:” In case you get up in the morning, you will get up with bliss.”

Book 35: Number 6546: Al-Bara’ b. ‘Azib reported that Allah’s Messenger (in may peace be upon him) commanded a person (in these words): When you go to bed during night, you should say:” O Allah, I surrender myself to Thee and entrust my affair to Thee, with hope in Thee and fear of Thee. There is no resort and no deliverer (from hardship but Thou). I affirm my faith in the Book which Thou revealed and in the Messengers whom Thou sent.” If you die in this state you would die on Fitra, and Ibn Bashshdr did not make a mention of” night” in this hadith.

Book 35: Number 6547: This hadith has been transmitted on the authority of al-Bara’ b. ‘Azib that Allah’s Messenger (may peace be upon him) said to a person: O, so and so, as you go to your bed; the rest of the hadith is the same but with this variation of wording that he said:” Thine Apostle whom Thou sent.” If you die that night you would die on Fitra and if you get up in the morning you would get up with a bliss.

Book 35: Number 6548: This hadith has been transmitted on the authority of al-Bara’ b. ‘Azib that Allah’s Messenger (may peace be upon him) commanded a person (in these words) and there is no mention of this:” if you get up in the morning you would get up with a bliss.”

Book 35: Number 6549: Al-Bara’ reported that whenever Allah’s Messenger (may peace be upon him) went to bed, he said:” O Allah, it is with Thine Name that I live and it is with Thine Name that I die.” And when he got up he used to say:” Praise is due to Allah, Who gave us life after our death (sleep) and unto Thee is resurrection.”

Book 35: Number 6550: Abdullah b. ‘Umar commanded a person that as he went to bed, he should say:” O Allah, Thou created my being and it is for Thee to take it to its ultimate goal. And its death and life is due to Thee, and if Thou givest it life, safeguard it; and if Thou bringst death, grant it pardon. O Allah, I beg of Thee safety.” A person said to him: Did you hear it from Umar? Thereupon he said: (I have heard from one) who is better than Umar, viz. from Allah’s Messenger (may peace be upon him). Ibn Nafi, reported this on the authority of Abdullah b. Harith but he did not make mention of this” that he heard it himself”.

Book 35: Number 6551: Suhail reported that Abu Salih used to command us (in these words): When any one of you intends to go to sleep, he should lie on the bed on his right side and then say:” O Allah. the Lord of the Heavens and the Lord of the Earth and Lord of the Magnificent Throne, our Lord, and the Lord of evervthina, the Splitter of the grain of corn and the datestone (or fruit kernal), the Revealer of Torah and Injil (Bible) and Criterion (the Holy Qur’an), I seek refuge in Thee from the evil of everything Thou art to sieze by the forelock (Thou hast perfect control over it). O Allah, Thou art the First, there is naught before Thee, and Thou art the Last and there is naught after Thee, and Thou art Evident and there is nothing above Thee, and Thou art Innermost and there is nothing beyond Thee. Remove the burden of debt from us and relieve us from want.” Abu Salih used to narrate it from Abu Huraira who narrated it from Allah’s Apostle (may peace be upon him).

Book 35: Number 6552: Abu Huraira reported that Allah’s Messenger (may peace be upon him) used to command us that as we go to our bedo, we should utter the words (as mentioned above) and he also said (these words):” From the evil of every animal, Thou hast hold upon its forelock (Thou bast full control over it).”

Book 35: Number 6553: Abu Huraira reported that Fatima (the daughter of the Holy Prophet) came to Allah’s Apostle (may peace be upon him) and asked for a servant. He said to her: Say:” O Allah, the Lord of the seven heavens”; the rest of the hadith is the same.

Book 35: Number 6554: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: When any one of you goes to bed, he should take hold of the hem of his lower garment and then should clean (his bed) with the help of that and then should recite the name of Allah for he himself does tiot know what he left behind him on his bed, and when he intends to lie on bed, he should lie on his right side and utter these words:” Hallowed be Allah, my Lord. It is with Thine (grace) that I place my side (upon the bed) and it is with Thee that I take it up (after sleep), and in case Thou withholdst my being (if thou causest me to die), then grant pardon to my being, and if Thou keepst (this process of breathing on), then protect it with that with which Thou protected Thine pious servants.”

Book 35: Number 6555: This hadith has been narrated on the authority of Ubaidullah b. Umar with the same chain of transmitters and he said: Then utter:” My Lord. with Thine name I place my side and if Thou keepest me alive have mercy upon myself”

Book 35: Number 6556: Anas reported Allah’s Messenger (may peace be upon him) as saying: When you go to bed, say:” Praise is due to Allab Who fed us, provided us drink, sufficed us and provided us with shelter, for many a people there is none to suffice and none to provide shelter.”

Sahih Muslim>Book 35: Remembrance Of Allah
Chapter 17: Refuge from the evil of what one has done and what one has not done

Book 35: Number 6557: Farwa’ b. Naufal Ashja’i reported: I asked: ‘A’isha, in what words did Allah’s Messenger (may peace be upon him) supplicate Allah? She said that he used to utter:” I seek refuge in Thee from the evil of what I did and from the evil of what I did not.”

Book 35: Number 6558: Farwa’ b. Naufal reported: I asked ‘A’isha about the supplication that Allah’s Messenger (may peace be upon him) made. She said that he used to say:” O Allah, I seek refuge in Thee from the evil of what I have done and from the evil of what I have not done.”

Book 35: Number 6559: This hadith has been narrated on the authority of Muhammad b. ja’far through another chain of transmitters.

Book 35: Number 6560: Farwa’ b. Naufal reported on the authority of ‘A’isha that Allah’s Messenger (may peace be upon him) used to supplicate (in these words):” O Allah, I seek refuge in Thee from the evil of what I did and from the evil of what I did not.”

Book 35: Number 6561: Ibn ‘Abbas reported that Allah’s Messenger (may peace be upon him) used to say:” O Allah, it is unto Thee that I surrender myself. I affirm my faith in Thee and repose my trust in Thee and turn to Thee in repentance and with Thy help fought my adversaries. O Allah, I seek refuge in Thee with Thine Power; there is no god but Thou, lest Thou leadest me astray. Thou art ever living that dieth not, while the Jinn and mankind die.”

Book 35: Number 6562: Abu Huraira reported that when Allah’s Messenger (may peace be upon him) set out on a journey in the morning, he used to say:” A listener listened to our praising Allah (for) His goodly trial of us. Our Lord! acompany us, guard us and bestow upon us Thy grace. I am seeker of refuge in Allah from the Fire.”

Book 35: Number 6563: Abu Musa Ash’ari reported on the authority of his father that Allahs Apostle (may peace be upon him) used to supplicate in these words:” O Allah, forgive me my faults, my ignorance, my immoderation in my concerns. And Thou art better aware (of my affairs) than myself. O Allah, grant me forgiveness (of the faults which I committed) seriously or otherwise (and which I committed inadvertently and deliberately. All these (failings) are in me. O Allah, grant me forgiveness from the fault which I did in haste or deferred, which I committed in privacy or in public and Thou art better aware of (them) than myself. Thou art the First and the Last and over all things Thou art Omnipotent.”

Book 35: Number 6564: This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters.

Book 35: Number 6565: Abu Huraira reported that Allah’s Messenger (may peace be upon him) used to supplicate (in these words):” O Allah, set right for me my religion which is the safeguard of my affairs. And set right for me the affairs of my world wherein is my living. And set right for me my Hereafter on which depends my after life. And make the life for me (a source) of abundance for every good and make my death a source of comfort for me protecting me against every evil.”

Book 35: Number 6566: Abdullah reported that Allah’s Messenger (may peace be upon him) used to supplicate (in these words):” O Allah. I beg of Thee the right guidance, safeguard against evils, chastity and freedom from want.”

Book 35: Number 6567: This hadith has been narrated on the authority of Abu Ishaq with the same chain of transmitters but with a slight variation of wording.

Book 35: Number 6568: Zaid b. Alqam reported: I am not going to say anything but only that which Allah’s Messenger (may peace be upon him) used to say. He used to supplicate:” O Allah, I seek refuge in Thee from incapacity, from sloth, from cowardice, from miserliness, decrepitude and from torment of the grave. O Allah, grant to my soul the sense of righteousness and purify it, for Thou art the Best Purifier thereof. Thou art the Protecting Friend thereof, and Guardian thereof. O Allah, I seek refuge in Thee from the knowledge which does not benefit, from the heart that does not entertain the fear (of Allah), from the soul that does not feel contented and the supplication that is not responded.”

Book 35: Number 6569: Abdullah b. Mas’ud reported that when it was evening Allah’s Messenger (may peace be upon him) used to supplicate:” We entered upon evening and the whole Kingdom of Allah also entered upon evening and praise is due to Allah. There is no god but Allah, the One Who has no partner with Him.” Hasan said that Zubaid reported to him that he memorised it from Ibrahim in these very words.” His is the Sovereignty and Praise is due to Him, and He is Potent over everything. O Allah, I beg of Thee the good of this night and I seek refuge in Thee from the evil of this night and the evil which follows it. O Allah, I seek refuge in Thee from sloth, from the evil of vanity. O Allah, I seek refuge in Thee from torment in the Hell Fire and from torment in the grave.”

Book 35: Number 6570: Abdullah reported that when it was evening Allah’s Messenger (may peace be upon him) used to supplicate:” We have entered upon evening and so, too, the whole Kingdom of Allah has entered upon evening. Praise is due to Allah. There is no god but Allah, the One having no partner with Him.” He (the narrator) said: I think that he also uttered (in this supplication these words):” His is tne So vercignty and to Him is praise due and He is Potent over everything. My Lord, I beg of Thee good that lies in this night and good that follows it and I seek refuge in Thee from the evil that lies in this night and from the evil of that which follows it. My Lord, I seek refuge in Thee from sloth, from the evil of vanity. My Lord, I seek refuge in Thee from torment of the Hell Fire and from torment of the grave.” And when it was morning he said like this:” We entered upon morning and the whole Kingdom of Allah enter ed upon morning.”

Book 35: Number 6571: Abdullah reported that when it was evening Allah’s Messenger (may peace be upon him) used to supplicate:” We have entered upon evening and so has the Kingdom of Allah entere d upon evening; praise is due to Allah, there is no god but Allah the One, and there is no partner with Him. O Allah, I beg of Thee the blessing of this night and the blessing of that which lies in it. I seek refuge in Thee from the evil of it and what lies in it. O Allah, I seek refuge in Thee from sloth, from decrepitude, from the evil of vanity, from trial of the world, and from torment of the grave.” Zubaid, through another chain of transmitters, has narrated on the authority of Abdullah directly this addition:” There is no god but Allah, the One, there is no partner with Him, His is the Sovereignty and to Him is praise due and He is Potent over everything.”

Book 35: Number 6572: This hadith has been transmitted on the authority of Abu Huraira that Allah’s Messenge; (may peace be upon him) used to supplicate thus:” There is no god but Allah, the One Who conferred upon His armies the honour of victory and helped His servant rout the clans; there is nothing after that.”

Book 35: Number 6573: ‘Ali reported that Allah’s Messenger (may peace be upon him) said to him: Say,” O Allah, direct me to the right path and make me adhere to the straight path,” and when you make a mention of right guidance, keep in mind the right path and when you consider of the straight (path), keep in mind the straightness of the arrow.

Book 35: Number 6574: This hadith has been narrated on the authority of ‘Asim b. Kulaib with the same chain of transmitters that Allah’s Messenger (may peace be upon him) said to me: Say:” O Allah, I beg of Thee righteousness and adhering to the straight path.”

Sahih Muslim>Book 35: Remembrance Of Allah
Chapter 19: The excellence of supplicating at the time of the crowing of the cock in the morning

Book 35: Number 6581: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying. When you listen to the crowing of the cock, ask Allah for His favour as it sees Angels and when you listen to the braying of the donkey, seek refuge in Allah from the Satan for it sees Satan.

Sahih Muslim>Book 35: Remembrance Of Allah
Chapter 20: Supplication during the time of trouble

Book 35: Number 6582: Ibn ‘Abbas reported that Allah’s Apostle (may peace be upon him) used to supplicate during the time of trouble (in these words):” There is no god but Allah, the Great, the Tolerant, there is no god but Allah, the Lord of the Magnificent Throne There is no god but Allah, the Lord of the Heaven and the earth, the Lord of the Edifying Throne.”

Book 35: Number 6583: This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

Book 35: Number 6584: Ibn Abbas reported that Allah’s Messenger (may peace be upon him) used to supplicate (with these words) and he (uttered these words) at the time of trouble; the rest of the hadith is the same except with this difference that insted of saying:” The Lord of heaven and the earth,” he said:” The Lord of the heaven and that of the earth.”

Book 35: Number 6585: Ibn ‘Abbas reported this hadith through another chain of transmitters with a sliglit variation of wording.

Sahih Muslim>Book 35: Remembrance Of Allah
Chapter 22: Excellence of supplicating for the muslims behind their back (in their absence)

Book 35: Number 6588: Abu Dharr reported that Allah’s Messenger (may peace be upon him) said: There is no believing servant who supplicates for his brother behind his back (in his absence) that the Angels do not say: The same be for you too.

Book 35: Number 6589:Umm Darda’ reported: My husband reported that he heard Allah’s Messenger (may peace be upon him) as saying: He who supplicates for his brother behind his back (in his absence), the Angel commissioned (for carrying supplication to his Lord) says: Amen, and it is for you also.

Book 35: Number 6590:Safwan (and he was Ibn ‘Abdullah b. Safwan, and he had been married to Umm Darda’) reported: I visited Abu Darda’s house in Syria. I did not find him there but Umm Darda’ (was present at the house). She said: Do you intend to perform Hajj during this year? I said: Yes. She said: Do supplicate Allah for blessings upon us, for Allah’s Apostle (may peace be upon hiin) used to say: The supplication of a Muslim for his brother at his back (in his absence) is responded so long as he makes a supplication for blessings for his brother and the commissioned Angel says: Amen, and says: May it be for you too I I went to the bazar and met Abfi Dardi’ and he narrated like this from Allah’s Messenger (may peace be upon him).

Book 35: Number 6591: This hadith has been narrated on the authority of Safwan b. ‘Abdullah b. Safwan with the same chain of transmitters.

Sahih Muslim>Book 35: Remembrance Of Allah
Chapter 24: Supplication is granted if the supplicant does not show impatience

Book 35: Number 6593: Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: The supplication of every one of you is granted if he does not grow impatient and says: I supplicated but it was not granted.

Book 35: Number 6594: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The supplication of one of you is granted if he does not grow impatient and say I supplicated my Lord but it was not granted.

Book 35: Number 6595: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The supplication of the servant is granted in case he does not supplicate for sin or for severing the ties of blood, or he does not become impatient. It was said: Allah’s Messenger, what does:” If he does not grow impatient” imply? He said: That he should say like this: I supplicated and I supplicated but I did not find it being responded. and then he becomes frustrated and abandons supplication.

Sahih Muslim>
Book 37: The Book Pertaining To Repentance And Exhortation To Repentance (Kitab Al-tauba)

Sahih Muslim> Book 37: The Book Pertaining To Repentance
Chapter 1: Exhortation for repentance

Book 37: Number 6610: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Allah, the Exalted and Glorious, said: I live in the thought of My servant and I am with him as he remembers Me. (The Holy Prophet) further said: By Allah, Allah is more pleased wth the repentance of His servant than what one of you would do on finding the lost camel in the waterless desert. When he draws near Me by the span of his hand. I draw near him by the length of a cubit and when he draws near Me by the length of a cubit. I draw near him by the length of a fathom and when he draws near Me walking I draw close to him hurriedly.

Book 37: Number 6611: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Allah is more pleased with the repentance of His servant when he turns penitently towards Him than one of you would be on finding the lost camel.

Book 37: Number 6612: This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

Book 37: Number 6613: Harith b. Suwaid said: I went to see ‘Abdullah to inquire about his health as he was sick and he narrated to us a hadith of Allahs Messenger (may peace be upon him). He heard Allah’s Messenger (may peace be upon him) as saying: Allah is more pleased with the repentance of His believing servant than a person who loses his riding beast carrying food and drink. He sleeps (being disappointed of its recovery) and then gets up and goes in search for that, until he is stricken with thirst. then comes back to the place where he had been before and goes to sleep completely exhausted placing his head upon his hands waiting for death. And when he gets up, lot there is before him his riding beast and his provisions of food and drink. Allah is more pleased with the repentance of His servant than the recovery of this riding beast along with the provisions (of food and drink).

Book 37: Number 6614: This hadith has been narrated on the authority of A’mash through another chain of transmitters.

Book 37: Number 6615: ‘Abdullah reported Allah’s Messenger (may peace be upon him) as saying: Allah is more pleased with the repentance of a believing man. The rest of the hadith is the same.

Book 37: Number 6616: Nu’man b. Bashir reported: Allah is more pleased with the repentance of a believing servant than of a person who set out on a journey with a provision of food and drink on the back of his camel. He went on until he came to a waterless desert and he felt like sleeping. So he got down under the shade of a tree and was overcome by sleep and his camel ran away. As he got up he tried to see (the camel) standing upon a mound. but did not find it. He then got upon the other mound, but could not see anything. He then climbed upon the third mound but did not see anything until he came back to the place where he had been previously. And as he was sitting (in utter disappointment) there came to him the camel, till that (camel) placed its nose string in his hand. Allah is more pleased with the repentance of His servant than the person who found (his lost camel) in this very state. Simak reported that Sha’bi was of the opinion that Nu’min traced it to Allah’s Apostle (may peace be upon him). Simak, however, did not hear that himself.

Book 37: Number 6617: Al-Bara’ b. ‘Azib reported Allah’s Messenger (may peace be upon him) as saying that Allah’s Messenger (may peace be upon him) said: What is your opinion about the delight of a person whose camel loaded with the provisions of food and drink is lost and that moves about with its nose string trailing upon the waterless desert in which there is neither food nor drink, and lie wanders about in search of that until he is completely exhausted and then accidentally it happens to pass by the trunk of a tree and its nose string gets entangled in that and he finds it entangled therein? He (in response to the question of the Holy Prophet) said: Allah’s Messenger, he would feel highly delighted. Thereupon Allah’s Messenger (may peace be upon him) said. By Allah, Allah is more delighted at the repentance of His servant than that person (as he finds his lost) camel.

Book 37: Number 6618: Anas b. Malik reported that Allah’s Messenger (may peace be upon him) said: Allah is more pleased with the repentance of a servant as he turns towards Him for repentance than this that one amongst you is upon the camel in a waterless desert and there is upon (that camel) his provision of food and drink also and it is lost by him, and he having lost all hope (to get tbat) lies down in the shadow and is disappointed about his camel and there he finds that camel standing before him. He takes hold of his nosestring and then out of boundless joy says:  Lord, Thou art my servant and I am Thine Lord. He commits this mistake out of extreme delight.

Book 37: Number 6619: Anas b. Malik reported that Allah’s Messenger (may peace be upon him) said: Allah is more pleased with the repentance of His servant than if one of you gets up and he finds his camel missing in a waterless desert (and then he accidentally finds it). This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.

Sahih Muslim> Book 37: The Book Pertaining To Repentance
Chapter 2: The obliteration of sins with the help of seeking forgiveness prom Allah

Book 37: Number 6620: Abu Sirma reported that when the time of the death of Abu Ayyub Ansari drew near, he said: I used to conceal from you a thing which I heard from Allah’s Messenger (may peace be upon him) and I heard Allah’s Messenger (may peace be upon him) as sayirig: Had you not committed sins, Allah would have brought into existence a creation that would have committed sin (and Allah) would have forgiven them.

Book 37: Number 6621: Abu Ayyub Ansari reported that Allah’s Messenger (may peace be upon him) said: If you were not to commit sins, Allah would have swept you out of existence and would have replaced you by another people who have committed sin, and then asked forgiveness from Allah, and He would have granted them pardon.

Book 37: Number 6622: Abu Huraira reported Allah’s Messenger (may peace be upon him) having said: By Him in Whose Hand is my life, if you were not to commit sin, Allah would sweep you out of existence and He would replace (you by) those people who would commit sin and seek forgiveness from Allah, and He would have pardoned them.

Sahih Muslim> Book 37: The Book Pertaining To Repentance
Chapter 3: The excellence of constant remembrance of Allah and meditation in the affairs of the hereafter and permission of abandoning it at times and attending to the affairs of the world

Book 37: Number 6623: Hanzala Usayyidi, who was amongst the scribes of Allah’s Messenger (may peace be upon him) reported: I met Abu Bakr. He said: Who are you? He (Hanzala) said: Hanzala has turned to be a hypocrite. He (Abu Bakr) said: Hallowed be Allah, what are you saying? Thereupon he said: I say that when we are in the company of Allah’s Messenger (may peace be upon him) we ponder over Hell Fire and Paradise as if we are seeing them with our very eyes and when we are away from Allah’s Messenger (may peace be upon him) we attend to our wives, our children, our business; most of these things (pertaining to After life) slip out of our minds. Abu Bakr said: By Allah, I also experience the same. So I and Abu Bakr went to Allah’s Messenger (may peace be upon him) and said to him: Allah’s Messenger, Hanzala has turned to be a hypocrite. Thereupon Allah’s Messenger (may peace be upon him) said: What has happened to you? I said: Allah’s Messenger, when we are in your company, we are reminded of Hell Fire and Paradise as if we are seeing them with our own eyes, but whenever we go away from you and attend to our wives, children and business, much of these things go out of our minds. Thereupon Allah’s Messenger (may peace be upon him) said: By Him in Whose Hand is my life, if your state of mind remains the same as it is in my presence and you are always busy in remembrance (of Allah), the Angels will shake hands with you in your beds and in your paths but, Hanzala, time should be devoted (to the worldly affairs) and time (should be devoted to prayer and meditation). He (the Holy Prophet) said this thrice.

Book 37: Number 6624: Hanzala reported: We were in the company of Allah’s Messenger (may peace be upon him) and he delivered to us a sermon and made a mention of Hell Fire. Then I came to my house and began to laugh with my children and sport with my wife. (Hanzala) further reported: I went out and met Abu Bakr and made a mention of that to him. Thereupon he said: I have done the same as you have mentioned. So we went to see Allah’s Messenger (way peace be upon him) and said to him: Allah’s Messenger, Hanzala has turned to he a hypocrite. And he (the Holy Prophet) said Show respite. And then I narrated to him the story, and Abu Bakr said: I have done the same as he has done. Thereupon he (the Holy Prophet) said: Hanzala, there is a time for worldly affairs and a time for (worship and devotion), and if your state of mind is always the same as it is at the time of remembrance of Allah, the Angels would shake hands with you and would greet you on the path by saying: As-Salamu Alaikum.

Book 37: Number 6625: Hanzala Taimi Ufayyidi, the scribe of Allah’s Messenger (may peace be upon him), reported: We were in the presence of Allah’s Messenger (may peace be upon him) and he brought to our minds the problems pertaining to Paradise and Hell Fire. The rest of the hadith is the same.

Sahih Muslim> Book 37: The Book Pertaining To Repentance
Chapter 4: The mercy of Allah predominates his wrath

Book 37: Number 6626: Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: When Allah created the creation as He was upon the Throne, He put down in His Book: Verily, My mercy predominates My wrath.

Book 37: Number 6627: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Allah, the Exalted and Glorious, said: My mercy excels My wrath.

Book 37: Number 6628: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: When Allah created the creation, He ordained for Himself and this document is with Him: Verily, My mercy predominates Mv wrath.

Book 37: Number 6629: Abu Huraira reported: I heard Allah’s Messenger (may peace be upon him) as saying: Allah created mercy in one hundred parts and He retained with Him ninety nine parts, and He has sent down upon the earth one part, and it is because of this one part that there is mutual love among the creation so much so that the animal lifts up its hoof from its younc, one, fearing that it might harm it.

Book 37: Number 6630: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Allah created one hundred (parts of mercy) and He distributed one amongst His creation and kept this one hundred excepting one with Himself (for the Day of Resurrection).

Book 37: Number 6631: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: There are one hundred (parts of) mercy for Allah and He has sent down out of these one part of mercy upon the jinn and human beings and the insects and it is because of this (one part) that they love one another, show kindness to one another and even the beast treats its young one with affection, and Allah has reserved ninety nine parts of mercy with which He would treat His servants on the Day of Resurrection.

Book 37: Number 6632: Salman Farisi reported Allah’s Messenger (may peace be upon him) as saying: Verily, there are one hundred (parts of) mercy for Allah, and it is one part of this mercy by virtue of which there is mutual love between the people and ninety nine reserved for the Day of Resurrection.

Book 37: Number 6633: This hadith has been transmitted on the authority of Mu’tamir, reported on the authority of his father.

Book 37: Number 6634: Salman reported that Allah’s Messenger (may peace be upon him) said: Verily, Allah created, on the same very day when He created the heavens and the earth, one hundred parts of mercy. Every part of mercy is coextensive with the space between the heavens. and the earth and He out of this mercy endowed one part to the earth and it is because of this that the mother shows affection to her child and even the beasts and birds show kindness to one another and when there would be the Day of Resurrection, Allah would make full (use of Mercy).

Book 37: Number 6635: ‘Umar b. Khattab reported that there were brought some prisoners to Allah’s Messenger (may peace be upon him) amongst whom there was also a woman, who was searching (for someone) and when she found a child amongst the prisoners, she took hold of it, pressed it against her chest and provided it suck. Thereupon Allah’s Messenger (may peace be upon him) said: Do you think this woman would ever afford to throw her child in the Fire? We said: By Allah, so far as it lies in her power, she would never throw the child in Fire. ‘Thereupon Allah’s Messenger (may peace be upon him) said: Allah is more kind to His servants than this woman is to her child.

Book 37: Number 6636: ‘Ala’ reported on the authority of his father who reported on the authority of Abu Huraira that Allah’s Messenger (may peace be upon him) said: If a believer were to know the punishment (in Hell) none would have the audacity to aspire for Paradise (but he would earnestly desire to be rescued from Hell), and if a non-believer were to know what is there with Allah as a mercy. none would have been disappointed in regard to Paradise.

Book 37: Number 6637: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying that a person who had never done any good deed asked the members of his family to burn his dead body when he would die and to scatter half of its ashes over the land and half in the ocean. By Allah, if Allah finds him in His grip, He would torment him with a torment with which He did not afflict anyone amongst the people of the world; and when the person died, it was done to him as he had commanded (his family) to do. Allah commanded the land to collect (the ashes scattered on it) and He commanded the ocean and that collected (ashes) contained in it. Allah questioned him why he had done that He said: My Lord, it is out of Thine fear that I have done it and Thou art well aware of it, and Allah granted him pardon:.

Book 37: Number 6638: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying that a person committed sin beyond measure and when he was going to die, he left this will: (When I die), bum my dead body and then cast them (the ashes) to the wind and in the ocean. By Allah, if my Lord takes hold of me, He would torment me as He has not tormented anyone else. They did as he had asked them to do. He (the Lord) said to the earth: Return what you have taken. And he was thus restored to his (original form). He (Allah) said to him: What prompted you to do this? He said: My Lord, it was Thine fear or Thine awe, and Allah pardoned him because of this. Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying that a woman was thrown into Hell Fire because of a cat whom she had tied and did not provide it with food. nor did she set it free to cat insects of the euth until it died inch by inch. Zuhri said: (These two ahidith) show that a person rhould neither feel confident (of getting into Paradise) because of his deeds, nor should he lose (all hopes) of getting into Paradise.

Book 37: Number 6639: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying that a servant transgressed the litnit in committing sins. The rest of the hadith is the same but there is no mention of the story of the cat in it and in the hadith transmitted on the authority of Ziibaidl (the words are):” Allah, the Exalted and Glorious, said to everything which had taken a part of lies ashes to return what it had taken.”

Book 37: Number 6640: Abu Sa’id Khudri reported that Allah’s Messenger (may peace be upon him) said that a person amongst the earlier nations before you was conferred property and children by Allah, He said to his children: ‘You must do as I command you to do, otherwise I will make others besides you as my inheritors. As I die, burn my body and blow my ashes in the wind as I do not find any merit of mine which would please Allah, and if Allah were to take hold of me, He would punish me. He took a pledge from them and they did as he commanded thein to do. Allah said: What prompted you to do this? He said: My Lord. Thine fear, and Allah did not punish him at all.

Book 37: Number 6641: This hadith has been narrated on the authority of Shu’ba with the chain of transmitters but with a slight variation of wording and Qatada explained the word” lam yasiru” as:” I find no good in store for rxie in the eye of Allah.”

Sahih Muslim> Book 37: The Book Pertaining To Repentance
Chapter 5: Repentance is accepted so long as one repents after committing sins

Book 37: Number 6642: Abu Huraira reported from Allah’s Messenger (may peace be upon him) that his Lord, the Exalted and Glorious, thus said. A servant committed a sin and he said: O Allah, forgive me my sins, and Allah (the Exalted and Glorious) said: My servant commited a sin and then he came to realise that he has a Lord Who forgives the sins and takes to account (the sinner) for the sin. He then again committed a sin and said: My Lord, forgive me my sin, and Allah, the Exalted and High, said: My servant committed a sin and then came to realise that he has a Lord Who would forgive his sin or would take (him) to account for the sin. He again committed a sin and said: My Lord, forgive me for my sin, and Allah (the Exalted and High) said: My servant sas committed a sin and then came to realise that he has a Lord Who forgives the sins or takes (him) to account for sin servant, do what you like. I have granted you forgiveness. ‘Abd al-A’la said: I do not know whether he said thrice or four times to do” what you desire”. The hadlth has been narrated on the authority of ‘Abd al-A’la b. Hammad with the same chain of transmitters.

Book 37: Number 6643: Abu Huraira reported lie heard Allah’s Messenger (may peace be upon him) as saying that a servant committed a sin. The rest of the hadith is the same, but there is a slight variation of wording.

Book 37: Number 6644: Abu Mu’sa reported Allah’s Messenger (may peace be upon him) as saying that Allah, the Exalted and Glorious, Stretches out His Hand during the night so that the people repent for the fault committed from dawn till dusk and He stretches out His Hand daring the day so that the people may reprint for the fault committed from dusk to dawn. (He would accept repentance) before the sun rises in the west (before the Day of Resurrection). A hadith like this has been narrated on the authority of Shu’ba with the same chain of transmitters.

Sahih Muslim> Book 37: The Book Pertaining To Repentance
Chapter 6: Allah’s sense of honour, and his prohibition of the abominable acts

Book 37: Number 6645: ‘Abdullah reported Allah’s Messenger (may peace be upon him) as saying: Nothing is more loveable to Allah than His praise as He has praised Himself and no one is more self-respecting than Allah Himself and it As because of this that He has prohibited abominable acts.

Book 37: Number 6646: ‘Abdullah reported Allah’s Messenger (may peace be upon him) as saying: None is more self-respecting than Allah and it is because of this that He has prohibited abominable acts both visible and invisible and none loves His praise more than Allah Himself.

Book 37: Number 6647: ‘Abdullah b. Mas’ud reported it directly from Allah’s Messenger (may peace be upon him) that he said: None is more self-respecting than Allah and it is because of this that He has prohibited abominable acts both visible and invisible and nothing is loved by Allah more than the praise of His Ownself and it is because of this that He has praised Himself.

Book 37: Number 6648: Abdullah b. Mas’ud reported that Allah’s Messenger (may peace be upon him) said: None loves one’s own praise more than Allah, the Exalted and Glurious, does. It is because of this that He has praised Himself, and none is more self-respecting than Allah and it is because of this that He has prohibited abominable acts and there is none who is more anxious to accept the apologies of the people than Allah Himself and it is because of this that He has revealed the Book and sent the Messengers.

Book 37: Number 6649: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Allah is self-respecting and a believer is also self-respecting and the respect of Allah is injured if a believer does what He has forbidden him to do.

Book 37: Number 6650: This hadith has been narrated on the authority of Asma’ daughter of Abu Bakr, through another chain of transmitters.

Book 37: Number 6651: Abu Salama reported from Abu Huraira that he narrated that Allah’s Messenger (may peace be upon him) said: There is none more self-respecting than Allah, the Exalted and Glorious There is no mention of the narration of Asma’.

Book 37: Number 6652: Asma’ reported that Allah’s Apostle (may peace be upon him) said: There is none more self-respecting than Allah, the Exalted and Glorious.

Book 37: Number 6653: Abu Huraira reported Allah’s Messenger (may peace be upon him ) as saying: A believer is self-respecting and Allah is extremely self-respecting.

Book 37: Number 6654: This hadith has been narrated on the authority of Shu’ba through another chain of transmitters.

Sahih Muslim> Book 37: The Book Pertaining To Repentance
Chapter 7: The words of Allah “The good deeds take away the evil deeds”

Book 37: Number 6655: ‘Abdullah b. Mas’ud reported that a person kissed a woman and he came to Allah’s Apostle (may peace be upon him) and made a mention of that to him. It was (on this occasion) that this verse was revealed:” And observe prayer at the (two) ends of the day and in the first hours of the night. Surely, good deeds take away evil deeds. That is a reminder for the mindful” (xi. 115). That person said: Allah’s Messenger, does it concern me only? He (the Holy Prophet) said: It concerns every one of my Unimah, who acts according to it.

Book 37: Number 6656: Ibn Mas’ud reported that a person came to Allah’s Messenger (may peace be upon him) and told him that he had kissed a woman or touched her with his hand or did something like this. He inquired of him about its expiation. It was (on this occasion) that Allah, the Exalted and Glorious, revealed this verse (as mentioned above).

Book 37: Number 6657: This hadith has been narrated on the authority of Sulaiman Taimi with the same chain of transmitters that a person had taken liberty with a woman less than fomication. He came to ‘Umar b. Khattab and he took it to be a serious offence. Then he came to Abu Bakr and he also took it to be a serious offence. Then he came the Allahs Apostle (may peace be upon him) and he made a mention of this to him. The rest of the hadith is the same.

Book 37: Number 6658: ‘Abdullah reported that a person came to Allah’s Apostle (may peace be upon him) and said: Allah’s Messenger, I sported with a woman in the outskirts of Medina, and I have committed an offence short of fornication. Here I am (before you), kindly deliver verdict about me which you deem fit. Unar said: Allah concealed your fault. You had better conceal it yourself also. Allah’s Apostle (may peace be upon him), however, gave no reply to him. The man stood up and went away and Allah’s Apostle (may peace be upon him) sent a person after him to call him and be recited this verse:” And observe prayer at the ends of the day and in the first hours of the night. Surely, good deeds take away evil deeds. That is a reminder for the mindful” (xi. 115). A person amongst the people said: Allah’s Apostle, does it concern this marn only? Thereupon he (the Holy Prophet) said: No, but the people at large.

Book 37: Number 6659: This hadith has been transmitted by Abu al-Ahwas and in this (these words are) also found: Mu’adh said: Allah’s Messenger, does it concern this particular case or to all of us? And he (the Holy Prophet) said: Of course, to all of you.

Book 37: Number 6660: Anas reported that a person came to Allah’s Apostle (may peace be upon him) said: Allah’s Messenger, I have committed an offence which deserves imposition of haad, so impose it upon me according to the Book of Allah. Thereupon he said: Were you not present with us at the time of prayer? He said: Yes. Thereupon he said: You have been granted pardon.

Book 37: Number 6661: Abu Umama reported: We were sitting in the mosque in the company of Allah’s Messenger (may peace be upon him). A person came there and said: Allah’s Messenger, I have committed an offence which deserves the imposition of hadd upon me, so impose it upon me. Allah’s Messenger (may peace be upon him) kept silent. He repeated it and said: Allah’s Messenger, I have committed an offence which deserves the imposition of hadd upon me, so impose it upon me. He (the Holy Prophet) kept silent, and it was at this time that Iqama was pronounced for prayer (and the prayer was observed). And when Allah’s Apostle (may peace be upon him) had concluded the payer that person followed Allah’s Messenger (may peace be upon him). Abu Umama said: I too followed Allah’s Messenger (may peace be upon him) after he had concluded the prayer, so that I should know what answer he would give to that person. That person remained attached to Allah’s Messenger (may peace be upon him) and said: Allah’s Messenger, I have committed an offence which deserves imposition of hadd upon me, so impose it upon me. Abu Umama reported that Allah’s Messenger (may peace be upon him) said to him: Didn’t you see that as you got out of the house, you performed ablution perfectly well. He said: Allah’s Messenger, of course. I did it. He again said to him: Then you observed prayer along with us. He said: Allah’s Messenger, yes, it is so. Thereupon Allah’s Messenger (may peace be upon him) said to him: Verily, Allah has exempted you from the imposition of hadd, or he said. From your sin.

Book 37: Number 6662: Abu Sa’id al-Khudri reported Allah’s Messenger (may peace be upon him) as saying: There was a person before you who had killed ninety nine persons and then made an inquiry about the learned persons of the world (who could show him the way to salvation). He was directed to a monk. He came to him and told him that he had killed ninety nine persons and asked him whether there was any scope for his repentance to be accepted. He said: No. He killed him also and thus completed one hundred. He then asked about the learned persons of the earth and he was directed to a scholar, and he told him that he had killed one hundred persons and asked him whether there was any scope for his repentance to be accepted. He said: Yes; what stands between you and the repentance? You better go to such and such land; there are people devoted to prayer and worship and you also worship along with them and do not come to the land of yours since it was an evil land (for you). So he went away and he had hardly covered half the distance when death came to him and there was a dispute between the angels of mercy and the angels of punishment. The angels of mercy said: This man has come as a penitant and remorseful to Allah and the angels of punishment said: He has done no good at all. Then there came another angel in the form of a human being in order to decide between them. He said: You measure the land to which he has drawn near. They measured it and found him nearer to the land where he intended to go (the land of piety), and so the angels of mercy took possession of it. Qatada said that Hasan told him that it was said to them that as death approached him, he crawled upon his chest (and managed) to slip in the land of mercy.

Book 37: Number 6663: Abu Sa’id al-Khudri reported Allah’s Messenger (may peace be upon him) as saying that a man killed ninety nine persons and then he began to make an inquiry whether there was any way left for him for repentance. He came to a monk and asked him about that, and he said: There is no chance for repentance for you. He killed the monk also and then began to make an inquiry and moved from one village to another village where there lived pious persons, and as he had covered some distance, he was overtaken by death, but he managed to crawl upon his chest (to the side nearer to the place where the pious men lived). He died and then there was a dispute between the angels of mercy and the angels of punishment and (when it was measured) he was found to be nearer to the village where pious persons were living equal to the Space of a span and he was thus included among them.

Book 37: Number 6664: This hadith has been narrated on the authority of Qatida with the same chain of transmitters but (with this variation of wording):” Allah commanded the earth (from where) he wanted to come out to move itself away and to the other earth (where he wanted to go) to draw nearer.”

Sahih Muslim> Book 37: The Book Pertaining To Repentance
Chapter 8: Throwing of non-believers in hell fire for believers as divine grace and mercy

Book 37: Number 6665: Abu Musa’ reported that Allah’s Messenger (may peace be upon him) said: When it will be the Day of Resurrection Allah would deliver to every Muslim a Jew or a Christian and say: That is your rescue from Hell Fire.

Book 37: Number 6666: Abu Burda reported on the authority of his father that Allah’s Apostle (may peace be upon him) said: No Muslim would die but Allah would admit in his stead a Jew or a Christian in Hell Fire. ‘Umar b. Abd al-‘Aziz took an oath: By One besides Whom there is no god but He, thrice that his father had narrated that to him from Allah’s Messenger (may peace be upon him).

Book 37: Number 6667: This hadith has been transmitted on the authority of ‘Aun b. Utba.

Book 37: Number 6668: Abu Burda reported Allah’s Messenger (may peace be upon him) as saying: There would come people amongst the Muslims on the Day of Resurrection with as heavy sins as a mountain, and Allah would forgive them and He would place in their stead the Jews and the Christians. (As far as I think), Abu Raub said: I do not know as to who is in doubt. Abu Burda said: I narrated it to ‘Umar b. ‘Abd al-‘Aziz, whereupon he said: Was it your father who narrated it to you from Allah’s Apostle (may peace be upon him)? I said: Yes.

Book 37: Number 6669: Safwan b. Muhriz reported that a person said to Ibn ‘Umar: How did you hear Allah’s Messenger (may peace be upon him) as saying something about intimate conversation? He said: I heard him say: A believer will be brought to his Lord, the Exalted and Glorious, on the Day of Resurrection and He would place upon him His veil (of Light) and make him confess his faults and say: Do you recognise (your faults)? He would say: My Lord, I do recognise (them). He (the Lord) would say: I concealed them for you in the world. And today I forgive them. And he would then be given the Book containing (the account of his) good deeds. And so far as the non-believers and hypocrites are concerned, there would be general announcement about them before all creation telling them that these (people, i.e. non-believers and hypocrites) told a lie about Allah.

Sahih Muslim> Book 37: The Book Pertaining To Repentance
Chapter 9: Pertaining to the repentance of Ka’b b. Malik and his companions

Book 37: Number 6670: Ibn Shihab reported that Allah’s Messenger (may peace be upon him) made an expedition to Tabuk and he (the Holy Prophet) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that ‘Abd al-Rahman b. ‘Abdullah b. Ka’b informed him that Abdullah b. Ka’b who served as the guide of Ka’b b. ‘Malik as he became blind that he heard Ka’b b. Malik narrate the story of his remaining behind Allah’s Messenger (may peace be upon him) from the Battle of Tabuk. Ka’b b. Malik said: I never remained behind Allah’s Messenger (may peace be upon him) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allah’s Messenger (may peace be upon him) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allah’s Messenger (may peace be upon him) on the night of ‘Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allah’s Messenger (may peace be upon him) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allah’s Messenger (may peace be upon him) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allah’s Messenger (may peace be upon him) at that time were large in numbers but there was no proper record of them. Ka’b (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them).

And Allah’s Messenger (may peace be upon him) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Allah’s Messenger (may peace be upon him) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allah’s Messenger (may peace be upon him) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allah’s Messenger (may peace be upon him) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Allah’s Messenger (may peace be upon him) took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Ka’b b. Malik? A person from Banu’ Salama said: Allah’s Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Mua’dh b. Jabal said: Woe be upon that what you contend. Allah’s Messenger, by Allah, we know nothing about him but good. Allah’s Messenger (may peace be upon him), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage).

Thereupon Allah’s Messenger (may peace be upon him) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa’ of dates and was scoffed at by the hypocrites. Ka’b b. Malik farther said: When this news reached me that Allah’s Messenger (may peace be upon him) was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allah’s Messenger (may peace be upon him) was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Allah’s Messenger (may peace be upon him) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rak’ahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Allah’s Messenger (may peace be upon him) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Allah’s Messenger, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition).

Thereupon, Allah’s Messenger (may peace be upon him) said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu’ Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Allah’s Messenger (may peace be upon him) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allah’s Messenger (may peace be upon him) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allah’s Messenger (may peace be upon him) and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabi’a ‘Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Allah’s Messenger (may peace be upon him) forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Allah’s Messenger (may peace be upon him) as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not).

Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arn’t you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arn’t you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (may peace be upon him) are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell food grains in Medina, asked people to direct him to Ka’b b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:” Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Allah’s Messenger (may peace be upon him) received no revelation, there came the messenger of Allah’s Messenger (may peace be upon him) to me and said: Verily, Allah’s Messenger (may peace be upon him) has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and don’t have sexual contact with her.

The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Allah’s Messenger (may peace be upon him) and said: Allah’s Messenger, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but don’t go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Allah’s Messenger (may peace be upon him) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allah’s Messenger (may peace be upon him), for I cannot say what Allah’s Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:” Life had become hard for myself and the earth had compressed despite its vastness,” that I heard the noise of an announcer from the peak of the hill of Sal’ saying at the top of his voice: Ka’b b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Allah’s Messenger (may peace be upon him) had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them.

I came to Allah’s Messenger (may peace be upon him) and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Allah’s Messenger (may peace be upon him) had been sitting there amongst persons. So Talha b. ‘Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Ka’b said that he never forgot (this good gesture of) Talha. Ka’b further said: I greeted Allah’s Messenger (may peace be upon him) with Assalam-o-‘Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Allah’s Messenger is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allah’s Messenger (may peace be upon him) that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Allah’s Messenger, am I allowed to give in charity my wealth for Allah’s sake and for the sake of His Messenger (may peace be upon him)? Thereupon Allah’s Messenger (may peace be upon him) said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Allah’s Messenger, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Allah’s Messenger (may peace be upon him) up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:”

Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them.” And this revelation reached up to the (words):” O you who believe, develop God consciousness, and be with the truthful” (ix. 117-118). Ka’b said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Allah’s Messenger (may peace be upon him) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):” They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people” (ix. 95-96). K’ab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (may peace be upon him) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Qur’an)” the three who were left behind” do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

Book 37: Number 6671: ‘Abdullah b. K’ab, who was his (Ka’b’s) guide as he became blind, reported that he heard from Ka’b b. Malik the story of his staying behind Allah’s Messenger (may peace be upon him) from the expedition of Tabuk. The rest of the hadith is the same (but with this variation) that in the narration transmitted on the authority of Yunus (the words are): When Allah’s Messenger (may. peace be upon him) intended to set on an expedition he kept It as a secret, but. be did not do so in thic. expedition. And in the narration transmitted on the authority of Muhammad b. Abdullah b. Muslim, there is no mention of Abu Khaithana (Allah be pleased with him) and no mention of his meeting with Allah’s Messenger (may peace be upon him).

Book 37: Number 6672: It is reported on the authority of Abdullah b. K’ab and he was the guide of Ka’b as he lost his eye sight and he was the greatest scholar amongst his people and he retained in his mind many ahadith of the Companions of Allah’s Messenger (may peace be upon him). He said: I heard my father Ka’b b. Malik, and he fas one of those three whose repentance was accepted (by Allah). He transmitted that He never lagged behind Allah’s Messenger (may peace be upon him) from any expedition that he undertook except two expeditions; the rest of the hadith is the same, and in the tradition narrated through another chain of transmitters the words are:” That Allah’s Messenger (may peace be upon him) set out on an expedition with a large number of persons more than ten thousand and this could not be recorded in the census register.”

Sahih Muslim> Book 37: The Book Pertaining To Repentance
Chapter 10: Hadith pertaining to the lie about (hadrat) ‘A’isha Siddiqa (Allah be pleased with her) and accepting of repentance of those who brought false allegation about her

Book 37: Number 6673: Sa’id b. Musayyib, ‘Urwa b. Zubair, ‘Alqama b. Waqqas and ‘Ubaidullah b. Abdullah b. ‘Utba b. Mas’ud all of them reported the story of the false allegation against ‘A’isha, the wife of Allah’s Apostle (may peace be upon him). And they (the slanderers) said what they had to say, but Allah exonerated her of this charge and all of them reported a part of the hadith and some of them who had better memories reported more and with better retention, and I tried to retain this hadith (listening) from every one of them that they reported to me and some of them attested the other. (The sumaried substance of the false allegation is this): ‘A’isha said: Whenever Allah’s Messenger (may peace be upon him) intended to set out on a journey he cast lots amongst his wives and he took one with him in whose favour the lot was cast. It so happened that he cast lots amongst us while setting out on a battle and it was cast in my favour, so I set out along with Allah’s Messenger (may peace be upon him). This relates to the period when the revelation concerning the commands of veil had been made. I was carried in a haudaj and I was brought down where we had to stay. In short, when we set out for return journey from the expedition and our caravan was near Medina, Allah’s Messenger (may peace be upon him) commanded one night to march forward. I also got up when the command for the march was given and moved on until I went out of the encampments of the army and after relieving myself I came to my place. I touched my chest and found that my necklace which had been made of the stones of zafar had been broken. I retraced my steps and tried to search my necklace and this detained me there. The group of people who saddled my ride and placed my haudaj carrying me upon the camels marched on. They were under the impression that I was in it. The women in those days were light of weight and they did not wear much flesh, as they ate less food; so they did not perceive the weight of my haudaj as they placed it upon the camel as I was a young girl at that time. So they drove the camel and Eet out and I found my necklace after the army had marched. I came to my place and there was none to call and none to respond (the call).

I waited at my place under the impression that when the people would riot find me they would come back. So I kept sitting at my place. I was overpowered by sleep and slept. Safwan b. Mu’attal Sulami Dhakwini, who had lagged behind the army because of taking rest came to my place walking in the latter part of the night and he saw the body of a person who was asleep. He came to me and recognised me as he had seen rue before it was enjoined to observe purda. I got ap by his voice as he recited Inna lillahi wa inna ilaihi raji’un [we are for Allah and to Him we have to return.] and I covered my head with my headdress. By Allah, he did not speak to me a word and I did not hear a word from him except Inna lillahi. He made his camel kneel down and I amounted the camel as he pressed tLe camel’s foreleg and he moved on leaning the camel by the nose string on which I was riding until we came to the army where it had encamped for rest because of extreme heat. Woe be upon those who harboured doubts about me and the most notorious among them was ‘Abdullah b. Ubayy, the great hypocrite. We came to Medina and I fell sick for a month. The people had been deliberating over the statements of those who had brought these calumnies against me. I was absolutely unaware of anything concerning that. This, however, caused doubt in my mind that I did not see Allah’s Messenger (may peace be upon him.) treating me with such kindness with which he treated me as I fell ill before this. The Holy Prophet (may peace be upon him) would coome and greet me with Assalam- o-‘Alaikum and only ask me how I was. This caused doubt in my mind, but I was unaware of the evil. I wept outside despite my failing health and there went along with me Umm Mistah and she said the daughter of Abu Rhm b. Muttalib b. ‘Abd Manaf and his mother was the daughter of Sakhr b. ‘Amir, the sister of the mother of Abu Bakr Sidiq and his son was Mistah b. Uthatha b. ‘Abbad b. Muttalib. I and the daughter of Abu Rahm set towards the direction of my house. Something got into the head dress of Umm Mistah and she said: Woe be upon Mistah. And I said. Woe be upon what you say. Do you curse people who had participated in Badr? She said: Innocent woman, have you not heard what he said? I said: What did he say? She conveyed to me the statement of those who had brought false allegations against me. So my illness was aggravated.

I went to my house and Allah’s Messenger (may peace be upon him) came to me and he greeted me and then said: How is that woman? I said: Do you permit me to go to the (house) of my parents? She (further) said: I had at that time made up my mind to confirm this news from them. Allah’s Messenger (may peace be upon him) permitted me. So I came to (the house of) my parents and said to my mother: Mother, do you know what the people are talking about? She said: My daughter, you should not worry. By Allah, if there is a handsome woman who is loved by her husband and he has co-wives also they talk many a thing about her. I said: Hallowed be Allah, what are the people talking about? I wept during the whole night until it was morning and I did not have a wink of sleep and I wept even in the morning. As the revelation was delayed (in regard to this matter), so Allah’s Messenger (may peace be upon him) called ‘Ali ibn Abi ‘Talib and Usama b. Zaid in order to seek their advice in regard to the separation of his wife. Usama b. Zaid told Allah’s Messenger (may peace be apen him) about the innocence of his wives and what he knew about his love for them. He said: Allah’s Messenger, they are your wives and we know nothing else about them but goodness. And as for ‘Ali b. Abu Talib, he said: Allah has not put any unnecessary burden upon you (in regard to your wives). There are a number of women besides her and if you ask that maidservant (Barira) she will tell you the truth. So, Allah’s Messenger (may peace be upon him) called Bailra and said: Barira, did you see anything in ‘A’isha which can cause doubt about her? Barira said: By Him Who sent thee with the truth, I have seen nothing objectionable in her but only this much that she is a young girl and she goes to sleep while kneading the flour and the lamb eats that. Thereupon Allah’s Messenger (may peace be upon him) mounted the pulpit and sought vindication against ‘Abdullah b. Ubayy b. Salul, and he further said: Who would exonerate me from imputations of that person who has troubled (me) in regard to my family? By Allah, I find nothing in my wife but goodness and the person whom the people have mentioned in this connection is, according to my knowledge, a thoroughly pious person, and he did never get into my house but along with me. Sa’d b. Mu’adh stood up and said: Allah’s Messenger, I defend your honour against him. If he belong to the tribe of Aus we would strike his neck and if he belongs to the tribe of our brother Khazraj and you order us we would comply with your order.

Then Sa’d b. ‘Ubada stood up. He was chief of the Khazraj tribe. He was otherwise a pioas man but he had some what tribal partisanship in him and he said to Sa’d b. Mu’adh: By the everlasting existence of Allah. you are not stating the fact, you will not be able to kill him and you will not have the power to do so. Thereupon, Usaid b. Hudair stood up, and he was the first cousin of Sa’d b. Mu’adh and said to Sa’d b. ‘Ubada: By the everlasting existence of Allah, you are not stating the fact. We would kill him. You are a hypocrite and so you argue in defence of the hypocrites, and thus both the tribes Aus and Khazraj were flared up, until they were about to fall upon one another and Allah’s Messenger (may peace be upon him) kept standing upon the pulpit and Allah’s Messenger (may peace be upon him) tried to subside their anger until they became silent and thus there was silence. ‘A’isha further reported: I spent the whole day in weeping and even the night and could not have a wink of sleep even next night. My parents thought that this constant weeping of mine would break my heart. I wept and they sat beside me. In the meanwhile a woman of the Ansar came to see me. I permitted her to see me and she also began to weep. And we were in this very state that Allah’s Messenger (may peace be upon him) came and he greeted me and then sat down. He had never sat with me since a month when this rumour was afloat, and there was no revelation (to clarity) my case. Allah’s Messenger (may peace be upon him) recited Tashahhud (there is no god but Allah and Muhammad is His Apostle) and then said: Coming to the point, ‘A’isha, this is what has reached me about you and if you are innocent, Allah would Himself vindicate your honour, and if accidentally there has been a lapse on your part sock forgiveness of Allah; He will pardon thee for when a servant makes a confession of his fault and turns (to Him) penitently, Allah also turns to him (mercifully) accepting his repentance.

When Allah’s Messenger (may peace be upon him) talked, my tears dried up and not even a single drop of tear was perceived by me (rolling out of my eyes). I said to my father: You give a reply to Allah’s Messenger (may peace be upon him) on my behalf. He said: By Allah, I do not know what I should say to Allah’s Messenger (may peace be upon him). I then said to my mother: Give a reply to Allah’s Messenger (may peace be upon him) on my behalf, but she said: By Allah, I do not know what I should say to Allah’s Messenger (may peace be upon him). I was a small girl at that time and I had not read much of the Qur’an (but I said): By Allah, I perceive that you have heard about this and it has settled down in your mind and you have taken it to be true, so if I say to you that I am quite innocent, and Allah knows that I am innocent, you would never believe me to be true, and if I confess to (the alleged) lapse before you, whereas Allah knows that I am completely innocent (and I have not committed this sin at all), in that case You will take me to be true and, by Allah, I, therefore, find no other alternative for me and for you except that what the father of Yousuf said:, (My course is) comely patience. And Allah it is Whose help is to be sought for in that (predicament) which ye describe” (xii 18). After this I turned my face to the other side and lay down on my bed. By Allah, I was fully aware of this fact that I was innocent but I did not expect that Allah would descend Wahy Matlu (Qur’anic Wahy) in my case as I did not think myself so much important that Allah, the Exalted and Glorious, would speak in this matter in words to be recited. I only hoped that Allah would in vision give an indication of my innocence to Allah’s Messenger (may peace be upon him) during his sleep. And, by Allah, Allah’s Messenger (may peace be upon him) had not moved an inch from where he had been sitting and none from the members of my family had gone that Allah, the Exalted and Glorious, descended revelation upon Allah’s Messenger (may peace be upon him) there and then and he felt the burden which he used to feel at the time of receiving revelation. He began to perspire because of the burden of words of Allah as they descended upon him even during the winter season and there fell the drops of his sweat like silvery beads. When this state of receiving revelation was over, the Messenger of Allah (may peace be upon him) smiled and the first words which he spoke to me were that he said: ‘A’isha, there is glad tidings for you. Verily, Allah has vindicated your honour, and my mother who had been standing by me said: Get up (and thank him, i. e. the Holy Prophet). I said: By Allah, I shall not thank him and laud him but Allah Who has descended revelation vindicating my honour. She (‘A’isha) said: Allah, the Exalted and Glorious, revealed:” ‘Verily, those who spread the slander are a gang among you” (and) ten (subsequent) verses in regard to my innocence. She further said: Abu Bakr used to give to Mistah (some stipend) as a token of kinship with him and for his poverty and he (Abu Bakr) said: By Allah, now I would not spend anything for him. ‘A’isha said: It was upon this that Allah the Exalted and Glorious revealed this verse:” And let not those who possess dignity and ease among you swear to give to the near of the kin” up to” Yearn ye not that Allah may forgive you?” Hibban b. Musa’ said that ‘Abdullah b. Mubarak used to say: It is a verse contained in the Book which most (eminently) brightens the hope.

Abu Bakr said: By Allah, I wish that Allah should pardon me. I shall never stop this stipend. So he continued to give him the stipend which he had withdrawn. ‘A’isha said that Allah’s Messenger (way peace be upon him) asked Zainab, daughter of Jahsh, the wife of Allah’s Apostle (may peace be upon him), about me what she knew or what she had seen in me, and she said: Allah’s Messenger, I shall not say anything without hearing (with my ears) and seeing with my eyes. By Allah, I find nothing in her but goodness. (And she stated this in spite of the fact) that she was the only lady who amongst the wives of Allah’s Apostle (may peace be upon him) used to vie with me but Allah saved her in bringing false allegation against me because of her God consciousness. Her sister Hamna bint Jahsh, however, opposed her and she was undone along with others.

Book 37: Number 6674: This hadith has been narrated on the authority of Zuhri through other chains of transmitters but with a slight variation of wording. In the hadith transmitters on the authority of ‘Urwa, there is an addition of these words:” ‘A’isha did not like that Hassan should be rebuked in her presence and she used to say: It was he who wrote this verse also:” ‘Verily, my father and my mother and my honour, those are all meant for defending the honour of Muhammad against you.” And ‘Urwa further reported that ‘A’isha said: By Allah, the person, about whom the allegation was trade used to say: Hallowed be Allah, by One, in Whose hand is my life, I have never unveiled any woman, and then he die, & as a martyr in the cause of Allah, and in the narration transmitted on the authority of Ya’qub b. Ibrahim., the word is Mu’irin and in the narration transmitted on the’authority of ‘Abd al-Razzaq it is Mughirin. ‘Abd b. Humaid said: I said to ‘Abd al-Razzaq: What does this word Mughirin mean? And he said: Al- waghra means intense heat.

Book 37: Number 6675: ‘A’Isha reported: When I came under discussion what the people had to say about me, Allah’s Messenger (may peace be upon him) stood up for delivering an address and he recited tashahhud (I bear witness to the fact that iheie is no god but Allah) and praised Allah, lauded Him what He rightly deserves and then said: Coming to the point. Give me an advice about them who have brought false charge about my family. By Allah, I know no evil in the members of my family and the person in connection with whom the false charge is being levelled, I know no evil in him too. And he never entered my house but in my presence and when I was away on a journey, he remained with me even in that. The rest of the hadith is the same but with this change that Allah’s Messenger (may peace be upon him) came to my house and asked my maidservant and she said: By Allah, I know no fault in her but this that she sleeps, and goat comes and eats the kneaded flour. Some of the Companions (of the Holy Prophet) scolded her and said: State the fact before Allah’s Messenger (may peace be upon him) and they even made a pointed reference (to this incident). She said: gallowed be Allah. By Allah, I know about her as does the jeweller know about the pure piece of gold. And when this news reached the person in connection with whom the allegation was made he said: Hallowed be Allah. By Allah, I have never unveiled any woman. ‘A’isha said: He fell as a martyr in the cause of Allah, and there is this addition in this hadith that the people who had brought false allegation amongst them were Mistah and Hamna and Hassan. And so far as the hypocrite ‘Abdullah b. Ubayy is concerned, he was one who tried his best to gather the false news and then gave them the wind. And he was in fact a fabricator and there was Hamna, daughter of Jahsh with him.

Sahih Muslim> Book 37: The Book Pertaining To Repentance
Chapter 11: The exoneration of the slavegirl of Allah’s apostle (may peace be upon him) from a false charge

Book 37: Number 6676: Anas reported that a person was charged with fornication with the slavegirl of Allah’s Messenger (may peace be upon him). Thereupon Allah’s Messenger (may peace be upon him) said to ‘Ali: Go and strike his neck. ‘Ali came to him and he found him in a well making his body cool. ‘Ali said to him: Come out, and as he took hold of his hand and brought him out, he found that his sexual organ had been cut. Hadrat ‘Ali refrained from striking his neck. He came to Allah’s Apostle (may peace be upon him) and said: Allah’s Messenger, he has not even the sexual organ with him.

FROM RIYADH AL SALIHEEN

Riyadh Al Saliheen>
Book Of Misselenas

Riyadh Al Saliheen> Book Of Misselenas
Chapter 2: Repentance

Scholars said: It is necessary to repent from every sin. If the offense involves the Right of Allah, not a human, then there are three condition to be met in order that repentance be accepted by Allah:

To desist from committing it.
To feel sorry for committing it.
To decide not to recommit it. Any repentance failing to meet any of these three conditions, would not be sound.

But if the sin involves a human’s right, it requires a fourth condition, i.e., to absolve onself from such right. If it is a property, he should return it to its rightful owner. If it is slandering or backbiting, one should ask the pardon of the offended.

One should also repent from all sins. If he repents from some, his repentance would still be sound according to the people of sound knowledge. He should, however, repent from the rest. Scriptural proofs from the Book and the Sunnah and the consensus of the scholars support the incumbency of repentance.

Allah, the, Exalted says:
“And all of you beg Allah to forgive you, O believers, that you may be successful”. (24:31)
“Seek the forgiveness of your Rubb, and turn to Him in repentance”. (11:3)
“O you who believe! Turn to Allah with sincere repentance!”. (66:8)

Hadeeth 13: Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying: “By Allah, I seek Allah’s forgiveness and repent to Him more than seventy times a day.” [Al-Bukhari].

Commentary:
1. It is an inducement for seeking pardon and forgiveness. The Prophet (PBUH), whose past and future sins were forgiven, asked Allah’s forgiveness – then how about us, who commit sins on regular basis, not to seek pardon and forgiveness from Allah?
2. Sincere and ceaseless prayer for pardon is essential so that sins committed by us unintentionally are also forgiven. The above Hadith lays great emphasis on seeking pardon.

Hadeeth 14: Al-Agharr bin Yasar Al-Muzani (May Allah be pleased with him) narrated that: The Messenger of Allah (PBUH) said: “Turn you people in repentance to Allah and beg pardon of Him. I turn to Him in repentance a hundred times a day”. [Muslim].

Hadeeth 15: Anas bin Malik Al-Ansari (MayAllah be pleased with him) the servant of the Messenger of Allah narrated: Messenger of Allah (PBUH) said, “Verily, Allah is more delighted with the repentance of His slave than a person who lost his camel in a desert land and then finds it (unexpectedly)”. [Al-Bukhari and Muslim].

In another version of Muslim, he said: “Verily, Allah is more pleased with the repentance of His slave than a person who has his camel in a waterless desert carrying his provision of food and drink and it is lost. He, having lost all hopes (to get that back), lies down in shade and is disappointed about his camel; when all of a sudden he finds that camel standing before him. He takes hold of its reins and then out of boundless joy blurts out: ‘O Allah, You are my slave and I am Your Rubb’.He commits this mistake out of extreme joy”.
Commentary:

This Hadith also deals with the inducement and merit of repentance and pardon for sins. Allah is highly pleased with repentance.
2 One will not have to account for a mistake made without any purpose and intention.

It is permissible to take an oath to stress on one’s pardon.
One can quote an instance for the purpose of understanding and elaboration.

Hadeeth 16: Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet (PBUH) said: “Allah, the Exalted, will continue to stretch out His Hand in the night so that the sinners of the day may repent, and continue to stretch His Hand in the daytime so that the sinners of the night may repent, until the sun rises from the west”. [Muslim].
Commentary: This Hadith confirms an essential Attribute of Allah, i.e., the Hand which He stretches out anytime He wishes without drawing similarity to it, nor interpretation. Such was the attitude of the pious predecessors with regards to all of the essential Attributes of Allah. It is deduced from this Hadith that if one commits a sin during any hour of day or night, he should immediately seek the forgiveness of Allah as a result.

Hadeeth 17: Abu Hurairah (May Allah be pleased with him) narrated: Messenger of Allah (PBUH) said, “He who repents before the sun rises from the west, Allah will forgive him”. [Muslim].
Commentary: Taubah means returning to Allah from sins. When a person commits a sin, he goes away from Allah. When he repents, he returns to Allah and desires for being pardoned by Him, and getting near Him. This returning towards Him is Taubah. When it is said that `Allah turns towards him’, it means that Allah accepts his repentance.

Hadeeth 18: `Abdullah bin `Umar bin Al-Khattab (May Allah be pleased with them) reported that: The Prophet (PBUH) said, “Allah accepts a slave’s repentance as long as the latter is not on his death bed (that is, before the soul of the dying person reaches the throat)”. [At-Tirmidhi, who categorised it as Hadith Hasan].
Commentary: The word Ghargharah means the stage when soul is about to leave the body and reaches the throat. In other words, the time when one suffers the agony of death.

Hadith Hasan means that Hadith the authenticity of which is connected without any technical defect. Their narrators, however, are next to those of Hadith Sahih. In the opinion of Muhaddithin (Hadith scholars), Hadith Hasan is also reliable as Hadith Sahih.

Hadeeth 19: Zirr bin Hubaish reported: I went to Safwan bin `Assal (May Allah be pleased with him) to inquire about wiping with wet hands over light boots while performing Wudu’. He asked me, “What brings you here, Zirr?” I answered: “Search for knowledge”. He said, “Angels spread their wings for the seeker of knowledge out of joy for what he seeks”. I told him, “I have some doubts in my mind regarding wiping of wet hands over light boots in the course of performing Wudu’ after defecation or urinating. Now since you are one of the Companions of the Prophet (PBUH), I have come to ask you whether you heard any saying of the Prophet (PBUH) concerning it?”. He replied in the affirmative and said, “He (PBUH) instructed us that during a journey we need not take off our light boots for washing the feet up to three days and nights, except in case of major impurity (after sexual intercourse). In other cases such as sleeping, relieving oneself or urinating, the wiping of wet hands over light boots will suffice.” I, then, questioned him, “Did you hear him say anything about love and affection?” He replied, “We accompanied the Messenger of Allah (PBUH) in a journey when a bedouin called out in a loud voice, `O Muhammad.’ The Messenger of Allah (PBUH) replied him in the same tone, `Here I am.’ I said to him (the bedouin), `Woe to you, lower your voice in his presence, because you are not allowed to do so.’ He said, `By Allah! I will not lower my voice,’ and then addressing the Prophet (PBUH) he said, `What about a person who loves people but has not found himself in their company.’ Messenger of Allah (PBUH) replied, `On the Day of Resurrection, a person will be in the company of those whom he loves.’ The Messenger of Allah then kept on talking to us and in the course of his talk, he mentioned a gateway in the heaven, the width of which could be crossed by a rider in forty or seventy years”.

Sufyan, one of the narrators of this tradition, said: “This gateway is in the direction of Syria. Allah created it on the day He created the heavens and the earth. It is open for repentance and will not be shut until the sun rises from that direction (i.e., the West) (on Doomsday)”. [At-Tirmidhi, who categorised it as Hadith Hasan Sahih]
Commentary:
1. We learn from this Hadith that in ablution, it is permissible to wipe over light boots rather than washing the feet. It is called Mash. The period, in which Mash is intact, in case of travellers it is three days and three nights; while for the residents, it is one day and one night only. A precondition for it is that light boots should be clean and worn after full Wudu’. Ankles should also be covered. In case of breach of ablution, the wiping over the socks is sufficient, and there is no need for washing the feet. Wudu’ is invalidated by sleeping, call of nature and passing of wind. This is called Hadath Asghar. In the case of Hadath Akbar, which occurs because of coitus, menses and wet dream, washing of the whole body becomes obligatory. It means that the privilege of wiping over the light boots is also finished in this case, in the same way as it does after the expiry of period specified for it.
2. One should associate himself with the pious people so that he is counted among them. One also comes to know many other points from this Hadith which every intelligent person can understand with a little effort.

Hadeeth 20: Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Prophet of Allah (PBUH) said: “There was a man from among a nation before you who killed ninety-nine people and then made an inquiry about the most learned person on the earth. He was directed to a monk. He came to him and told him that he had killed ninety-nine people and asked him if there was any chance for his repentance to be accepted. He replied in the negative and the man killed him also completing one hundred. He then asked about the most learned man in the earth. He was directed to a scholar. He told him that he had killed one hundred people and asked him if there was any chance for his repentance to be accepted. He replied in the affirmative and asked, `Who stands between you and repentance? Go to such and such land; there (you will find) people devoted to prayer and worship of Allah, join them in worship, and do not come back to your land because it is an evil place.’ So he went away and hardly had he covered half the distance when death overtook him; and there was a dispute between the angels of mercy and the angels of torment. The angels of mercy pleaded, ‘This man has come with a repenting heart to Allah,’ and the angels of punishment argued, ‘He never did a virtuous deed in his life.’ Then there appeared another angel in the form of a human being and the contending angels agreed to make him arbiter between them. He said, `Measure the distance between the two lands. He will be considered belonging to the land to which he is nearer.’ They measured and found him closer to the land (land of piety) where he intended to go, and so the angels of mercy collected his soul”. [Al-Bukhari and Muslim].

In another version: “He was found to be nearer to the locality of the pious by a cubit and was thus included among them”. Another version says: “Allah commanded (the land which he wanted to leave) to move away and commanded the other land (his destination) to draw nearer and then He said: “Now measure the distance between them.’ It was found that he was nearer to his goal by a hand’s span and was thus forgiven”. It is also narrated that he drew closer by a slight movement on his chest.
Commentary:
1. One comes to know from this Hadith that the gate of Taubah is open even for the worst of the sinners; and Allah forgives everyone provided he repents sincerely, the conditions for such repentance have already been discussed.
2. It is the duty of a religious scholar that while discussing a problem, he should keep in mind the psychological aspects of the questioner and adopt a policy which neither causes a change in the Injunction of Allah nor make the sinner reckless in his sins out of frustration.
3. When a situation warrants, angels appear in the form of men on Orders of Allah.

Hadeeth 21: Abdullah bin Ka`b, who served as the guide of Ka`b bin Malik (May Allah be pleased with him) when he became blind, narrated: I heard Ka`b bin Malik (May Allah be pleased with him) narrating the story of his remaining behind instead of joining Messenger of Allah (PBUH) when he left for the battle of Tabuk. Ka`b said: “I accompanied Messenger of Allah (PBUH) in every expedition which he undertook excepting the battle of Tabuk and the battle of Badr. As for the battle of Badr, nobody was blamed for remaining behind as Messenger of Allah (PBUH) and the Muslims, when they set out, had in mind only to intercept the caravan of the Quraish. Allah made them confront their enemies unexpectedly. I had the honour of being with Messenger of Allah (PBUH) on the night of `Aqabah when we pledged our allegiance to Islam and it was dearer to me than participating in the battle of Badr, although Badr was more well-known among the people than that. And this is the account of my staying behind from the battle of Tabuk. I never had better means and more favourable circumstances than at the time of this expedition. And by Allah, I had never before possessed two riding-camels as I did during the time of this expedition.

Whenever Messenger of Allah (PBUH) decided to go on a campaign, he would not disclose his real destination till the last moment (of departure). But on this expedition, he set out in extremely hot weather; the journey was long and the terrain was waterless desert; and he had to face a strong army, so he informed the Muslims about the actual position so that they should make full preparation for the campaign. And the Muslims who accompanied Messenger of Allah (PBUH) at that time were in large number but no proper record of them was maintained.” Ka`b (further) said: “Few were the persons who chose to remain absent believing that they could easily hide themselves (and thus remain undetected) unless Revelation from Allah, the Exalted, and Glorious (revealed relating to them). And Messenger of Allah (PBUH) set out on this expedition when the fruit were ripe and their shade was sought. I had a weakness for them and it was during this season that Messenger of Allah (PBUH) and the Muslims made preparations. I also would set out in the morning to make preparations along with them but would come back having done nothing and said to myself: ‘I have means enough (to make preparations) as soon as I like’. And I went on doing this (postponing my preparations) till the time of departure came and it was in the morning that Messenger of Allah (PBUH) set out along with the Muslims, but I had made no preparations. I would go early in the morning and come back, but with no decision. I went on doing so until they (the Muslims) hastened and covered a good deal of distance. Then I wished to march on and join them. Would that I had done that! But perhaps it was not destined for me. After the departure of Messenger of Allah (PBUH) whenever I went out, I was grieved to find no good example to follow but confirmed hypocrites or weak people whom Allah had exempted (from marching forth for Jihad). Messenger of Allah (PBUH) made no mention of me until he reached Tabuk. While he was sitting with the people in Tabuk, he said, `What happened to Ka`b bin Malik?’

A person from Banu Salimah said: “O Messenger of Allah, the (beauty) of his cloak and an appreciation of his finery have detained him.’ Upon this Mu`adh bin Jabal (MatAllah be pleased with him) admonished him and said to Messenger of Allah (PBUH): “By Allah, we know nothing about him but good.’ Messenger of Allah (PBUH), however, kept quiet. At that time he (the Prophet (PBUH)) saw a person dressed in white and said, `Be Abu Khaithamah.’ And was Abu Khaithamah Al-Ansari was the person who had contributed a Sa` of dates and was ridiculed by the hypocrites.” Ka`b bin Malik further said: “When the news reached me that Messenger of Allah (PBUH) was on his way back from Tabuk, I was greatly distressed. I thought of fabricating an excuse and asked myself how I would save myself from his anger the next day. In this connection, I sought the counsels of every prudent member of my family. When I was told that Messenger of Allah (PBUH) was about to arrive, all the wicked ideas vanished (from my mind) and I came to the conclusion that nothing but the truth could save me. So I decided to tell him the truth. It was in the morning that Messenger of Allah (PBUH) arrived in Al-Madinah. It was his habit that whenever he came back from a journey, he would first go to the mosque and perform two Rak`ah (of optional prayer) and would then sit with the people. When he sat, those who had remained behind him began to put forward their excuses and take an oath before him. They were more than eighty in number. Messenger of Allah (PBUH) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their insights to Allah, until I appeared before him. I greeted him and he smiled and there was a tinge of anger in that. He then said to me, ‘Come forward’. I went forward and I sat in front of him. He said to me, `What kept you back? Could you not afford to go in for a ride?’ I said, ‘O Messenger of Allah, by Allah, if I were to sit before anybody else, a man of the world, I would have definitely saved myself from his anger on one pretext or the other and I have a gifted skill in argumentation, but, by Allah, I am fully aware that if I were to put forward before you a lame excuse to please you, Allah would definitely provoke your wrath upon me. In case, I speak the truth, you may be angry with me, but I hope that Allah would be pleased with me (and accept my repentance). By Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind.’ Thereupon, Messenger of Allah (PBUH) said, ‘This man spoke the truth, so get up (and wait) until Allah gives a decision about you.’ I left and some people of Banu Salimah followed me. They said to me, `By Allah, we do not know that you committed a sin before. You, however, showed inability to put forward an excuse before Messenger of Allah (PBUH) like those who stayed behind him. It would have been enough for the forgiveness of your sin that Messenger of Allah (PBUH) would have sought forgiveness for you.’ By Allah, they kept on reproaching me until I thought of going back to Messenger of Allah (PBUH) and retract my confession. Then I said to them, ‘Has anyone else met the same fate?’ They said, ‘Yes, two persons have met the same fate. They made the same statement as you did and the same verdict was delivered in their case.’ I asked, `Who are they?’ They said, ‘Murarah bin Ar-Rabi` Al-`Amri and Hilal bin Umaiyyah Al-Waqifi.’

They mentioned these two pious men who had taken part in the battle of Badr and there was an example for me in them. I was confirmed in my original resolve. Messenger of Allah (PBUH) prohibited the Muslims to talk to the three of us from amongst those who had stayed behind. The people began to avoid us and their attitude towards us changed and it seemed as if the whole atmosphere had turned against us, and it was in fact the same atmosphere of which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves within their houses and spent (most of their) time weeping. As I was the youngest and the strongest, I would leave my house, attend the congregational Salat, move about in the bazaars, but none would speak to me. I would come to Messenger of Allah (PBUH) as he sat amongst (people) after the Salat, greet him and would ask myself whether or not his lips moved in response to my greetings. Then I would perform Salat near him and look at him stealthily. When I finish my Salat, he would look at me and when I would cast a glance at him he would turn away his eyes from me. When the harsh treatment of the Muslims to me continued for a (considerable) length of time, I walked and I climbed upon the wall of the garden of Abu Qatadah, who was my cousin, and I had a great love for him. I greeted him but, by Allah, he did not answer to my greeting. I said to him, `O Abu Qatadah, I adjure you in the Name of Allah, are you not aware that I love Allah and His Messenger (PBUH)?’ I asked him the same question again but he remained silent. I again adjured him, whereupon he said, `Allah and His Messenger (PBUH) know better.’ My eyes were filled with tears, and I came back climbing down the wall.

As I was walking in the bazaars of Al-Madinah, a man from the Syrian peasants, who had come to sell food grains in Al-Madinah, asked people to direct him to Ka`b bin Malik. People pointed towards me. He came to me and delivered a letter from the King of Ghassan, and as I was a scribe, I read that letter whose purport was: `It has been conveyed to us that your friend (the Prophet (PBUH)) was treating you harshly. Allah has not created you for a place where you are to be degraded and where you cannot find your right place; so come to us and we shall receive you graciously.’ As I read that letter I said: ‘This is too a trial,’ so I put it to fire in an oven. When forty days had elapsed and Messenger of Allah (PBUH) received no Revelation, there came to me a messenger of the Messenger of Allah and said, `Verily, Messenger of Allah (PBUH) has commanded you to keep away from your wife.’ I said, `Should I divorce her or what else should I do?’ He said, `No, but only keep away from her and don’t have sexual contact with her.’ The same message was sent to my companions. So, I said to my wife: ‘You better go to your parents and stay there with them until Allah gives the decision in my case.’

The wife of Hilal bin Umaiyyah came to Messenger of Allah (PBUH) and said: ‘O Messenger of Allah, Hilal bin Umaiyyah is a senile person and has no servant. Do you disapprove if I serve him?’ He said, `No, but don’t let him have any sexual contact with you.’ She said, ‘By Allah, he has no such desire left in him. By Allah, he has been in tears since (this calamity) struck him.’ Members of my family said to me, `You should have sought permission from Messenger of Allah (PBUH) in regard to your wife. He has allowed the wife of Hilal bin Umaiyyah to serve him.’ I said, ‘I would not seek permission from Messenger of Allah (PBUH) for I do not know what Messenger of Allah might say in response to that, as I am a young man’. It was in this state that I spent ten more nights and thus fifty days had passed since people boycotted us and gave up talking to us. After I had offered my Fajr prayer on the early morning of the fiftieth day of this boycott on the roof of one of our houses, and had sat in the very state which Allah described as: `The earth seemed constrained for me despite its vastness’, I heard the voice of a proclaimer from the peak of the hill Sal` shouting at the top of his voice: ‘O Ka`b bin Malik, rejoice.’ I fell down in prostration and came to know that there was (a message of) relief for me. Messenger of Allah (PBUH) had informed the people about the acceptance of our repentance by Allah after he had offered the Fajr prayer. So the people went on to give us glad tidings and some of them went to my companions in order to give them the glad tidings. A man spurred his horse towards me (to give the good news), and another one from the tribe of Aslam came running for the same purpose and, as he approached the mount, I received the good news which reached me before the rider did. When the one whose voice I had heard came to me to congratulate me, I took off my garments and gave them to him for the good news he brought to me. By Allah, I possessed nothing else (in the form of clothes) except these garments, at that time. Then I borrowed two garments, dressed myself and came to Messenger of Allah (PBUH) On my way, I met groups of people who greeted me for (the acceptance of) repentance and they said: ‘Congratulations for acceptance of your repentance.’

I reached the mosque where Messenger of Allah (PBUH) was sitting amidst people. Talhah bin `Ubaidullah got up and rushed towards me, shook hands with me and greeted me. By Allah, no person stood up (to greet me) from amongst the Muhajirun besides him.” Ka`b said that he never forgot (this good gesture of) Talhah. Ka`b further said: “I greeted Messenger of Allah (PBUH) with `As-salamu `alaikum’ and his face was beaming with pleasure. He (PBUH) said, `Rejoice with the best day you have ever seen since your mother gave you birth. ‘I said: `O Messenger of Allah! Is this (good news) from you or from Allah?’ He said, `No, it is from Allah.’ And it was common with Messenger of Allah (PBUH) that when ever he was happy, his face would glow as if it were a part of the moon and it was from this that we recognized it (his delight). As I sat before him, I said, I have placed a condition upon myself that if Allah accepts my Taubah, I would give up all of my property in charity for the sake of Allah and His Messenger (PBUH)!’ Thereupon Messenger of Allah (PBUH) said, `Keep some property with you, as it is better for you.’ I said, ‘I shall keep with me that portion which is in Khaibar’. I added: ‘O Messenger of Allah! Verily, Allah has granted me salvation because of my truthfulness, and therefore, repentance obliges me to speak nothing but the truth as long as I am alive.” Ka`b added: “By Allah, I do not know anyone among the Muslims who has been granted truthfulness better than me since I said this to the Prophet (PBUH). By Allah! Since the time I made a pledge of this to Messenger of Allah (PBUH), I have never intended to tell a lie, and I hope that Allah would protect me (against telling lies) for the rest of my life. Allah, the Exalted, the Glorious, revealed these Verses:

‘Allah has forgiven the Prophet (PBUH), the Muhajirun (Muslim Emigrants who left their homes and came to Al-Madinah) and the Ansar (Muslims of Al-Madinah) who followed him (Muhammad (PBUH)) in the time of distress (Tabuk expedition), after the hearts of a party of them had nearly deviated (from the Right Path), but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful. And (He did forgive also) the three who did not join [the Tabuk expedition and whose case was deferred (by the Prophet (PBUH)) for Allah’s Decision] till for them the earth, vast as it is, was straitened and their ownselves were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He forgave them (accepted their repentance), that they might beg for His Pardon [repent (unto Him)]. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful. O you who believe! Be afraid of Allah, and be with those who are true (in word and deeds).” (9:117,118).

Ka`b said: “By Allah, since Allah guided me to Islam, there has been no blessing more significant for me than this truth of mine which I spoke to Messenger of Allah (PBUH), and if I were to tell a lie I would have been ruined as were ruined those who had told lies, for Allah described those who told lies with the worst description He ever attributed to anybody else, as He sent down the Revelation:

They will swear by Allah to you (Muslims) when you return to them, that you may turn away from them. So turn away from them. Surely, they are Rijsun [i.e., Najasun (impure) because of their evil deeds], and Hell is their dwelling place – a recompense for that which they used to earn. They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with the people who are Al-Fa’siqun (rebellious, disobedient to Allah)”. (9:95,96)

Ka`b further added: “The matter of the three of us remained pending for decision apart from the case of those who had made excuses on oath before Messenger of Allah (PBUH) and he accepted those, took fresh oaths of allegiance from them and supplicated for their forgiveness. The Prophet (PBUH) kept our matter pending till Allah decided it. The three whose matter was deferred have been shown mercy. The reference here is not to our staying back from the expedition but to his delaying our matter and keeping it pending beyond the matter of those who made their excuses on oath which he accepted”. [Al-Bukhari and Muslim]

Another version adds: “Messenger of Allah (PBUH) set out for Tabuk on Thursday. He used to prefer to set out on journey on Thursday.” Another version says: “Messenger of Allah (PBUH) used to come back from a journey in the early forenoon and went straight to the mosque where he would perform two Rak`ah prayer. Afterwards he would seat himself there”.

Commentary: This Hadith contains many aspects of warnings and advices, some of which are given below:

1. A Muslim should always speak the truth even if he has to face troubles and turmoil for it because the Pleasure of Allah lies in truth.
2. One must avoid at all costs the attitude of hypocrites because eventually one is ruined by it.
3. In spite of hardship and stringency, one must take part in Jihad.
4. For the admonition and exhortation of others, it gives justification for the economic boycott of even sincere Muslims who adopt wrong methods.
5. One must face with forbearance the difficulties which come in the way of Deen.
6. It is not praiseworthy that one gives in charity all the property he has. One must keep what is needed for the lawful needs.
7. It is lawful to give something by way of gift and reward to a person who congratulates in the events of happiness.
8. The ability to seek pardon is a gift from Allah for which one must express gratitude to Him.
9. Any promise that one makes must be kept, etc. etc.

Hadeeth 22: Imran bin Al-Husain Al-Khuza`i (May Allah be pleased with him) reported: A woman from the tribe Juhainah came to Messenger of Allah (PBUH) while she was pregnant from (Zina) adultery and said to him: “O Messenger of Allah! I have committed an offense liable to Hadd (prescribed punishment), so exact the execution of the sentence.” Messenger of Allah (PBUH) called her guardian and said to him, “Treat her kindly. Bring her to me after the delivery of the child.” That man complied with the orders. At last the Prophet (PBUH) commanded to carry out the sentence. Her clothes were secured around her and she was stoned to death. The Prophet (PBUH) led her funeral prayers. `Umar submitted: “O Messenger of Allah! She committed Zina and you have performed funeral prayer for her?” He replied, “Verily, she made repentance which would suffice for seventy of the people of Al-Madinah if it is divided among them. Can there be any higher degree of repentance than that she sacrificed her life voluntarily to win the Pleasure of Allah, the Exalted?”. [Muslim].

Commentary: This Hadith highlights the following five points:
1. It confirms the validity of the punishment of Rajm for the adulterer, that is to say that he should be stoned to death.
2. The merit of sincere pardon.
3. The description of fear of Allah as well as of accountability on the Day of Resurrection by the Prophet’s Companions, and their preference for punishment of sins in this world rather than in the Hereafter.
4. It is permissible to perform the funeral prayer of one who has been guilty of major sins, provided he has not been taking them as lawful because in that case there is danger of disbelief.
5. A pregnant woman cannot be punished with Rajm until she gives birth to the child and the period specified for suckling the baby is completed.

Hadeeth 23: Ibn ‘Abbas and Anas bin Malik (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “If a son of Adam were to own a valley full of gold, he would desire to have two. Nothing can fill his mouth except the earth (of the grave). Allah turns with mercy to him who turns to Him in repentance”. [Al-Bukhari and Muslim].

Commentary: This Hadith deals with man’s greed and his lust for material wealth. Only the person who has a perfect Faith can save himself from it.

Hadeeth 24: Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah, the Exalted, smiles at two men, one of them killed the other and both will enter Jannah. The first is killed by the other while he is fighting in the Cause of Allah, and thereafter Allah will turn in mercy to the second and guide him to accept Islam and then he dies as a Shaheed (martyr) fighting in the Cause of Allah.” [Al-Bukhari and Muslim]
Commentary: Even the greatest sins, including those which one has committed before embracing Islam, are forgiven by repentance.
Smiling is also one of the Attributes of Allah, although we are unaware of the nature of it.

Riyadh Al Saliheen>
Book 1 : Good Manners

Riyadh Al Saliheen> Book Of Good Manners
Chapter 97: Istikhara (Seeking Guidance from Allah), and Consultation

Allah, the Exalted, says:
“And consult them in the affairs.” (3:159)
“And who (conduct) their affairs by mutual consultation.” (42:38)

Hadeeth 718. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) used to teach us the Istikharah (seeking guidance from Allah) in all matters as he would teach us a Surah of the Qur’an. He used to say: “When one of you contemplates entering upon an enterprise, let him perform two Rak`ah of optional prayer other than Fard prayers and then supplicate: “Allahumma inni astakhiruka bi `ilmika, wa astaqdiruka bi qudratika, wa as-‘aluka min fadlikal-`azim. Fainnaka taqdiru wa la aqdiru, wa ta`lamu wa la a`lamu, wa Anta `allamul-ghuyub. Allahumma in kunta ta`lamu anna hadhal-`amra (and name what you want to do) khairun li fi dini wa ma`ashi wa `aqibati amri, (or he said) `ajili amri ajilihi, faqdurhu li wa yassirhu li, thumma barik li fihi. Wa in kunta ta`lamu anna hadhal `amra (and name what you want to do) sharrun li fi dini wa ma`ashi wa `aqibati amri, (or he said) wa `ajili amri wa ajilihi, fasrifhu `anni, wasrifni `anhu, waqdur liyal-khaira haithu kana, thumma ardini bihi.” (O Allah, I consult You through Your Knowledge, and I seek strength through Your Power, and ask of Your Great Bounty; for You are Capable whereas I am not and, You know and I do not, and You are the Knower of hidden things. O Allah, if You know that this matter (and name it) is good for me in respect of my Deen, my livelihood and the consequences of my affairs, (or he said), the sooner or the later of my affairs then ordain it for me, make it easy for me, and bless it for me. But if You know this matter (and name it) to be bad for my Deen, my livelihood or the consequences of my affairs, (or he said) the sooner or the later of my affairs then turn it away from me, and turn me away from it, and grant me power to do good whatever it may be, and cause me to be contented with it). And let the supplicant specify the object.” [Al-Bukhari and Muslim]

Commentary: Literally Istikharah means seeking goodness from Allah through a particular prayer. This Hadith lays emphasis on it and displays its significance. We should, therefore, practise Istikharah regarding every important matter. However, it is imperative only in cases where one is ignorant of good and evil. Yet, with regard to obligatory and indisputable rules, practices of the Prophet (PBUH) and commendable deeds, no Istikharah is allowed. Similarly, commands and prohibitions of the Shari`ah are categorical and nobody is allowed to seek further guidance by performing Istikharah prayer. Moreover, to set aside the example of the Prophet (PBUH) of Istikharah, and to trust astrologers, palmists and soothsayers seeking the knowledge of future events is sheer ignorance and unpardonable error. The knowledge of the Unseen (or Ghaib) is the domain of Allah Alone and man is supposed to seek His Blessings. Only Allah is Omnipotent and humans must turn to Him to seek inspiration and strength, trusting everything to His Care.

Istikharah prayer can be offered at any time except in the forbidden hours for prayer because the performance of two Rak`ah is a prerequisite to it. Some people think that the right time for it is before going to bed. This is not true. This supplication (Du`a) can be offered even after performing the two Rak`ah of Istikharah prayer, or before Taslim (i.e., saying Assalamu `Alaikum to conclude the prayer) after Tashahhud or in the state of prostration. If somebody does not know this Du`a by heart, he can, after performing the prayer, read it from some prayerbook.

Riyadh Al Saliheen>
Book 14: Supplicating Allah to Exalt the Mention of Allah’s Messenger (pbuh)

Riyadh Al Saliheen> Book Of Supplicating Allah to Exalt the Mention of Allah's Messenger (pbuh)
Chapter 243 : The Obligation of Supplicating Allah to Exalt His Mention and its Excellence, and its Manner

Allah, the Exalted, says:

“Allah exalts the mention of His Messenger (PBUH) and His angels supplicate Him to do so. O you who believe! Supplicate Allah to exalt his mention and to grant him safety and security.

Hadith: 1397. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying: “Whoever supplicates Allah to exalt my mention, Allah will exalt his mention ten times.” [Muslim].
Commentary: Recitation of Salat upon the Prophet (PBUH) means the recitation of benediction. Such as the one recited in Salat “O Allah, have mercy on Muhammad…)” It is a prayer for mercy and exaltation of the Prophet (PBUH) which is highly meritorious. (At-Tirmidhi, Hadith Hasan).

Hadith: 1398. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: “The people who will be nearest to me on the Day of Resurrection will be those who supplicate Allah more often for me.” [At-Tirmidhi].
Commentary: “Nearest to me” signifies “those who are most entitled to my intercession”. Thus, this Hadith has also an inducement for very frequent recitation of Salat on the Prophet (PBUH).

Hadith: 1399. Aus bin Aus (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Among the best of your days is Friday; so supplicate Allah more often for me in it , for your supplications will be displayed to me.” He was asked: “O Messenger of Allah! How will our blessings be displayed to you when your decayed body will have mixed with the earth?” He (PBUH) replied, “Allah has prohibited the earth from consuming the bodies of the Prophets.” [Abu Dawud].
Commentary: That “Allah has prohibited the earth from consuming the bodies of the Prophets” means that the earth does not consume them. That “their Salat (salutations) will be presented to him” indicates that angels present the salutation performed to him, as is elucidated in other Ahadith. Moreover, his soul is then returned to him and he answers the salutations also. (In the opinion of Muhaddithun, the Hadith relating to the return of the soul comes in the category of “Hadith Hasan”, i.e., it is acceptable).

Hadith: 1400. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “May his nose soil with dust in whose presence mention is made of me and he does not supplicate for me.” [At-Tirmidhi].
Commentary: “May his nose soil with dust” means to suffer humiliation and disgrace. That is “may such person be humiliated and disgraced who hears my name and does not invoke Allah’s blessings upon me.” Those who merely kiss thumbs of their hands can also be the addressee of this saying because they do not supplicate Allah for the Prophet (PBUH) while what is in fact ordained is salutation, and not kissing of thumbs. The latter gesture has not been ordained in any Hadith. Some religious scholars regard the salutation obligatory while others hold that it desirable.

Hadith: 1401. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Do not make my grave a place of festivity, and supplicate Allah for me, for your supplication reaches me wherever you are.” [Abu Dawud].
Commentary: “Do not make my grave a place of festivity” means do not gather there as people do on the festival of `Eid. Unfortunately, a fraction of heretics consider such festivities laudable. When the Prophet (PBUH) did not like such gatherings on his own grave, how can it be permissible on the death anniversaries of other people? Some people misinterpret this Hadith and contend that what it means is that `You should not come to my grave once in a while but very frequently” although its real meaning is that which we have just mentioned. The next sentence confirms this contention. There is no need for frequent gathering for the reason that wherever a Muslim may be, the salutations which he performs to the Prophet (PBUH) will be conveyed to him through the angels. Every Muslim has a desire to visit the Prophet’s grave, and there cannot be any doubt about its desirability, but there is no need to undertake journey for paying homage and salutation only. In fact, the real intention of going to Al-Madinah should be to visit Prophet’s Mosque which will include visiting his grave. This is the real meaning of this Hadith. There is another Hadith which prohibits undertaking a journey to any mosque except the three which have been marked by the Prophet (PBUH).

Hadith: 1402. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Whenever someone greets me, Allah returns the soul to my body (in the grave) and I return his greeting.” [Abu Dawud].
Commentary: We learn from this Hadith that the Prophet (PBUH) is alive in his grave and he answers the salutation offered by a Muslim. But this life of his is the life of Barzakh (an intervening state between death and the Day of Resurrection, and whoever dies, enters it) the reality of which is not known to us. Thus, it is wrong to say that the life of the Prophet (PBUH) is like worldly life or more vigorous than it. Such a claim is baseless because it is not confirmed by the Qur’an and Hadith. Were he to be alive the way he was in his lifetime, there would have been no need for “the returning of the soul to his body” and he would be able to answer the salutations without it. As far this ambiguity is concerned, when countless Muslims are always offering salutations to the Prophet (PBUH) how does the return of the soul takes place after such short intervals? Such questions arise due to the lack of certitude in the Omnipotence of Allah. When the Prophet (PBUH) stated that his soul is returned to him then we should have absolute faith in his statement because Allah is Capable of doing everything. What is its nature and form, it is not known to us, nor can we know it. Thus, the question of the return of soul in the grave should be considered similar to the ambiguous Ayat of the Qur’an in which every Muslim is required to have blind faith but their secret is known to Allah Alone.

This Hadith has an inducement for offering more and more supplications for the Prophet (PBUH) so that the devotee is blessed with the maximum reward in the form of the Prophet’s response to his salutations. It is certainly a great blessing which a Muslim should try every nerve to achieve.

Hadith: 1403. `Ali (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The miser is the one in whose presence I am mentioned but he does not supplicate for me.” [At-Tirmidhi].
Commentary: “Miser” means to deny someone his right. If a Muslim does not supplicate for him upon hearing his name, then such a person is a miser beyond doubt. Thus, we learn that one must recite Salat when he hears the name of the Prophet (PBUH). It is sufficient to say May Allah render him from evil and exalt his mention) for this purpose.

Hadith: 1404. Fadalah bin `Ubaid (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) heard someone supplicating after his prayer without praising Allah and without supplicating Allah for the Prophet (PBUH). With regard to him, the Messenger of Allah (PBUH) said, “This man rushed.” Then he called him and said, “When any one of you have performed Salat (prayer) and wants to supplicate, let him praise Allah first then glorify Him in the beginning and then he should supplicate Allah for me. Then he may supplicate for whatever he likes.” [Abu Dawud and At-Tirmidhi].
Commentary: “Fi salatihi” means that after the Salat or at the end of Salat, he heard someone invoking Allah. Similarly, “idha salla ahadukum” means when one completes the Salat and invokes Allah. In any case, it is necessary to praise Allah and supplicate Him for the Prophet (PBUH) before invoking Allah.

Hadith: 1405. Abu Muhammad Ka`b bin `Ujrah (May Allah be pleased with him) reported: The Prophet (PBUH) came to us and we asked him, “O Messenger of Allah, we already know how to greet you (i.e., say As-salamu `alaikum), but how should we supplicate for you?” He (PBUH) said, “Say: `Allahumma salli `ala Muhammadin, wa `ala `ali Muhammadin, kama sallaita `ala `ali Ibrahima, innaka Hamidum Majid. Allahumma barik `ala Muhammadin, wa `ala `ali Muhammadin, kama barakta `ala `ali Ibrahima, innaka Hamidum Majid [O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. You are Praised and Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are Praised and Glorious.”’ [Al-Bukhari and Muslim].
Commentary: In this Hadith, the Salam means the supplication which is recited in At-Tashahhud. The Companions of the Prophet (PBUH) used to recite it in At¬Tashahhud in the manner taught by him. When Almighty Allah ordained Muslims to supplicate for the Prophet (PBUH), it raised the question in their minds as to the wordings of the benediction (as they already knew how to greet him). They asked the Prophet (PBUH) and he taught it. Invoking Allah’s blessings upon the Prophet (PBUH) should be done in the manner which he (PBUH) has taught us, because in doing so we get the reward of following the guidance of the Prophet (PBUH).

Hadith: 1406. Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: We were sitting in the company of Sa`d bin `Ubadah (May Allah be pleased with him), when the Messenger of Allah (PBUH) came to us. Bashir bin Sa`d said: “O Messenger of Allah! Allah has commanded us to supplicate for you, but how should we do that?” The Messenger of Allah (PBUH) kept silent. We were much perturbed over his silence and we wished he did not asked him this question. The Messenger of Allah (PBUH) said, “Say: `O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. And bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are the Praised, the Glorified,’ and the method of greeting (i.e., Salam) is as you know.” [Muslim].
Commentary: In this Hadith, the Prophet (PBUH) has showed us that the manner of offering Salam was the same as the one mentioned in the previous Hadith. “Al” means the wives of the Prophet (PBUH) and those of his relatives who were from Banu Hashim and Banu `Abdul-Muttalib and had embraced Islam. Some scholars are of the opinion that it is general and applies to all his followers.

This Hadith also teaches us that if one does not have knowledge of a religious matter, he must seek guidance from the knowledgeable scholars of Islam about it, rather than going by his opinion. Knowledgeable persons (scholars) here means persons who are well-versed in the Qur’an and Hadith and can answer questions in the light of them, and not from the sayings of others or from their own intelligence.

Hadith: 1407. Abu Humaid As-Sa`idi (May Allah be pleased with him) reported: The Companions of the Messenger of Allah (PBUH) said: “O Messenger of Allah! How should we supplicate for you?” He (PBUH) replied, “Say: `Allahumma salli `ala Muhammadin wa `ala azwajihi wa dhurriyyatihi, kama sallaita `ala Ibrahima; wa barik `ala Muhammadin wa `ala azwajihi wa dhurriyyatihi, kama barakta `ala Ibrahima, innaka Hamidum-Majid (O Allah sent Your Salat (O Allah, exalt the mention of Muhammad and his wives and offspring as You exalted the mention of the family of Ibrahim, and bless Muhammad and the wives and the offspring of Muhammad as you blessed the family of Ibrahim. You are the Praised, the Glorious’.” [Al-Bukhari and Muslim].
Commentary: “Azwaj” is the plural of “Zauj” that is a pair. This is the reason that in Arabic it applies to both, masculine as well as feminine. Man is the Zauj of woman and woman is the Zauj of a man. In any case, here it means the Prophet’s wives who are eleven in number. Two of them had died during the lifetime of the Prophet (PBUH) and nine survived after him. Islam does not permit more than four wives to a Muslim but the Prophet (PBUH) was given the exclusive permission for numerous considerations which have been discussed by religious scholars at length.

This Hadith also refutes the opinion of those who do not include his pious wives in the category of his “Al”. The progeny of the Prophet (PBUH) includes his male and female children and their descendants. But after his death none except Fatimah (May Allah be pleased with her) and her children remained alive. In short, his “Al” includes his wives and progeny.

Riyadh Al Saliheen>
Book 16 : Du’a (Supplications)

Riyadh Al Saliheen> Book Of Dua (Supplications)
Chapter 250 : Issues regarding Supplications, their Virtues and Supplications of the Prophet (pbuh)

Allah, the Exalted, says:

“And your Rubb said: `Invoke Me, [i.e., believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation).”’ (40:60)

“Invoke your Rubb with humility and in secret. He likes not the aggressors.” (7:55)

“And when My slaves ask you (O Muhammad (PBUH)) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor).” (2:186)

“Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil?” (27:62)

Hadith: 1465. An-Nu`man bin Bashir (May Allah be pleased with them) reported: The Prophet (PBUH) said, “Du`a (supplication) is worship.” [Abu Dawud].
Commentary: What is prayer but an expression of one’s humbleness and helplessness before Allah. The expression of one’s weakness, inferiority and lowliness before the Infinite Power and Might of Allah is in fact the essence of worshipping Him. For this reason, prayer has been regarded as the essence of worship. Thus, prayer is reserved for Him Alone and it should not be addressed to anyone else in any case. Al-Qadi `Iyad said that Du`a is that act of worship which alone deserves to be referred to as `Ibadah, or worship, because when one observes it, one in fact shows drawing near to Allah, utter dedication to Him and rejection of all that He does not like and approve.

Hadith: 1466. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) liked comprehensive supplications or (Al-Jawami` – i.e., supplications with very few words but comprehensive in meanings), and discarded others. [Abu Dawud].
Hadith: 1467. Anas (May Allah be pleased with him) reported: The supplication most often recited by the Prophet (PBUH) was: “Allahumma atina fid-dunya hasanatan, wa fil¬akhirati hasanatan, wa qina `adhab-annar (O our Rubb! give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).”’ [Al-Bukhari and Muslim].

In the narration of Muslim it is added that whenever Anas supplicated, he used to beseech Allah with this Du`a.
Commentary: It is desirable to recite this Du`a which is mentioned in the Qur’an (2:201) and which comprehends all that is good both in this life and the Hereafter. The Prophet (PBUH) made it a habit to recite this Du`a, and the Companions were eager to follow him in all his words and actions.

Hadith: 1468. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) used to supplicate: “Allahumma inni as’alukal-huda, wat-tuqa, wal-`afafa, wal-ghina (O Allah! I beseech You for guidance, piety, chastity and contentment).” [Muslim].
Commentary: “Guidance” means guidance towards virtue which one needs at every step. The ability to do good and steadfastness on the Right Path is also covered by the term guidance. To comply with the Orders of Allah and to prevent oneself from what He has forbidden is Taqwa (fear of Allah), the importance of which needs no elaboration. `Affaf is prevention from sins. It also means evasion from seeking help from others. Ghina means riches which makes one independent of others so much so that all one’s hopes are centered on Allah Alone. The prayer quoted in this Hadith is very comprehensive indeed.

Hadith: 1469. Tariq bin Ashyam (May Allah be pleased with him) reported: Whenever a man entered the fold of Islam, the Prophet (PBUH) would show him how to perform Salat and then direct him to supplicate: “Allahumm-aghfir li, warhamni, wa-hdini, wa `afini, warzuqni (O Allah! Forgive me, have mercy on me, guide me, guard me against harm and provide me with sustenance and salvation).”’ [Muslim].

In another narration Tariq said: A man came to the Prophet (PBUH) and said to him: “O Messenger of Allah! What shall I say if I want to pray to my Rubb?” He (PBUH) said, “Say: `Allahumma-ghfir li, warhamni, wa `afini, warzuqni (O Allah! Forgive me, have mercy on me, protect me and provide me with sustenance).’ Surely, this supplication is better for you in this life and in the Hereafter.”

Hadith: 1470. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) supplicated: “Allahumma musarrifal-qulubi, sarrif qulubana `ala ta`atika (O Allah! Controller of the hearts, direct our hearts to Your obedience).” [Muslim].
Commentary: This is a very important prayer because through it one seeks steadfastness in virtue. Everybody’s heart is always open to troubles, turmoil and ordeals and he is drifting from one situation to the other. If he is not supported by Allah, he can deviate from the Right Path at any moment. For this reason, he has been required to pray to Allah to save his heart from turning towards evils and keep it towards Allah, because it is He Alone Who is Capable of controlling hearts.

Hadith: 1471. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Seek refuge in Allah against the turmoils, attacks of misfortunes, and evil of judgement and joys of the enemies.” [Al-Bukhari and Muslim].
Commentary: The trouble of a trial which is unbearable for a person and from which he does not have the power to rid himself is called (juhd al-bala’), translated here as `turmoils’. Some people are of the opinion that it is synonymous with poverty combined with abundant children. But Al-Hafiz Ibn Hajar is of the view that it is only one of the several kinds of “Troubles of a Trial.” “Ash-Shaqa’ is the opposite of good fortune, that is, to pray for protection from misfortune. No Decision of Allah is wrong but some of His Decisions may be harmful for certain people while others are beneficial for them. This means that their goodness or badness is related to persons. What it signifies is that one should pray to Allah to keep one safe from such decisions which are harmful for him. “Shamatat” the pleasure that one’s enemy feels on one’s trouble. In other words, it is prayed that Allah may protect one from any such trouble which is pleasing to one’s enemy, because when a person is in trouble, his enemies feel pleasure over it. In this Hadith, one sentence was added by Abu Sufyan and during his old age he did not remember which one it was. But we learn from other Ahadith that it was “the pleasure of enemies”. (Ibn `Allan). This Hadith also shows the honesty and integrity of the narrators of Ahadith. They were honest to the extent that if a few words of supplication were added to a Hadith by its narrators, they would point it out. Some scholars have regarded these words an addition in the Hadith by its narrator, who is otherwise reliable, but it is not a problem of “addition of authority” because in that case, the addition is the saying of the Prophet (PBUH) which is mentioned by one narrator and omitted by another. But here it is quite different as the narrator of the Hadith himself is pointing out the addition made by him. Such additional words are technically called “Mudraj”

Hadith: 1472. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to say: “Allahumm-aslih li diniyalladhi huwa `ismatu amri, wa aslih li dunyaya-llati fiha ma`ashi, wa aslih li akhirati-llati fiha ma`adi, waj`alil¬hayata ziyadatan li fi kulli khair, waj`alil-mauta rahatan li min kulli sharrin (O Allah, make my religion easy for me by virtue of which my affairs are protected, set right for me my world where my life exists, make good for me my Hereafter which is my resort to which I have to return, and make my life prone to perform all types of good, and make death a comfort for me from every evil).” [Muslim].
Commentary: This is a very comprehensive prayer which simply means: “O Allah! Help me spend all my life in complete devotion to You, doing what You like and avoiding what You dislike.”

Hadith: 1473. `Ali (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to me, “Recite: `Allahumma-hdini wa saddidni (O Allah! Direct me to the Right Path and make me adhere to the Straight Path).” Another narration is: `Allahumma inni as’aluk-alhuda was-sadad (I beg You for guidance and uprightness).” [Muslim].
Commentary: “As-Sadad” means correctness and uprightness. Here, it signifies “please grant me the ability to do everything in a correct manner”, that is in accordance with the practice of the Prophet (PBUH). Some scholars of Hadith have interpreted it as steadfastness and moderation. Both interpretations accord well with its original meanings.

Hadith: 1474. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to supplicate: “Allahumma inni a`udhu bika minal-ajzi wal-kasali, wal¬jubni wal-harami, wal-bukhli, wa a`udhu bika min `adhabil-qabri, wa a`udhu bika min fitnatil-mahya wal-mamat [O Allah! I seek refuge in You from helplessness (to do good), indolence, cowardice, senility, and miserliness; and I seek Your Protection against the torment of the grave and the trials of life and death].” Another narration adds: “wa dala`id-daini wa ghalabatir-rijal (And from the burden of indebtedness and the tyranny of men).” [Muslim].

Hadith: 1475. Abu Bakr As-Siddiq (May Allah be pleased with him) reported: I requested the Messenger of Allah (PBUH) to teach me a supplication which I could recite in my Salat (prayer). Thereupon he said, “Recite: `Allahumma inni zalamtu nafsi zulman kathiran, wa la yaghfirudh-dhunuba illa Anta, faghfir li maghfiratan min `indika, warhamni, innaka Antal-Ghafur-ur-Rahim (O Allah! I have considerably wronged myself. There is none to forgive the sins but You. So grant me pardon and have mercy on me. You are the Most Forgiving, the Most Compassionate).”’ [Al-Bukhari and Muslim].
Commentary: It is desirable to recite this prayer in Salat after Tashahhud and before Taslim. One can also recite it at all other times also.

Hadith: 1476. Abu Musa (May Allah be pleased with him) reported: The Prophet (PBUH) used to supplicate: “Allahumm-aghfir li khati’ati, wajahli, wa israfi fi amri, wa ma Anta a`lamu bihi minni. Allahumm-aghfir li jiddi wa hazli, wa khata’i wa `amdi, wa kullu dhalika `indi. Allahumm-aghfir li ma qaddamtu wa ma akhkhartu, wa ma asrartu, wa ma a`lantu, wa ma Anta a`lamu bihi minni. Antal-Muqaddimu, wa Antal¬Mu’akhkhiru; wa Anta `ala kulli shai’in Qadir (O Allah! Forgive my errors, ignorance and immoderation in my affairs. You are better aware of my faults than myself. O Allah! Forgive my faults which I committed in seriousness or in fun deliberately or inadvertently. O Allah! Grant me pardon for those sins which I committed in the past and I may commit in future, which I committed in privacy or in public and all those sins of which You are better aware than me. You Alone can send whomever You will to Jannah, and You Alone can send whomever You will to Hell-fire and You are Omnipotent).” [Al-Bukhari and Muslim].
Commentary: The Prophet (PBUH) was sinless but still he prayed earnestly to Allah for the forgiveness of his shortcomings. In fact, he did so to educate his followers. This prayer is an expression of one’s utter humbleness and sincere repentance of sins.

Hadith: 1477. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to supplicate (in these words): “Allahumma inni audhu bika min sharri ma `amiltu, wa min sharri ma lam a`mal (O Allah! I seek refuge in You from the evil of that which I have done and the evil of that which I have not done).” [Muslim].
Commentary: This prayer is also very comprehensive. Sometimes a person does a virtuous deed but it is tainted with slight hypocrisy or pride. It is an element which destroys even the most virtuous deeds. It is this mischief against which Allah’s Protection has been sought through this prayer.

Hadith: 1478. `Abdullah bin `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to supplicate thus: “Allahumma inni a`udhu bika min zawali ni`matika, wa tahawwuli `afiyatika, wa fuja’ati niqmatika, wa jami`I sakhatika (O Allah! I seek refuge in You against the declining of Your Favours, passing of safety, the suddenness of Your punishment and all that which displeases You).” [Muslim].
Commentary: This is also a very comprehensive prayer. Allah has blessed man with innumerable gifts. One becomes conscious of them when one is deprived of any of them, hence it is said that the value of a blessing is realized at its loss. For eyes, ears, tongue, health, property, children and such countless blessings, we owe gratitude to Allah. In the prayer cited in this Hadith, one entreats Allah not to deprive of any blessing given to him. `Afiyah means safe from disease, grief and troubles. “Passing of the safety (`Afiyah)” signifies the change from a state of good health to a state of illness and weakness or that one is overtaken by troubles and afflictions.

Hadith: 1479. Zaid bin Arqam (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) would supplicate: “Allahumma inni a`udhu bika minal-`ajzi wal-kasali, wal-bukhli wal-harami, wa `adhabil-qabri. Allahumma ati nafsi taqwaha, wa zakkiha Anta khairu man zakkaha, Anta waliyyuha wa maulaha. Allahumma inni a`udhu bika min `ilmin la yanfau`, wa min qalbin la yakhsha`u, wa min nafsin la tashba`u, wa min da`watin la yustajabu laha` [O Allah! I seek refuge in You from the inability (to do good), indolence, cowardice, miserliness, decrepitude and torment of the grave. O Allah! Grant me the sense of piety and purify my soul as You are the Best to purify it. You are its Guardian and its Protecting Friend. O Allah! I seek refuge in You from the knowledge which is not beneficial, and from a heart which does not fear (You), and from desire which is not satisfied, and from prayer which is not answered].” [Muslim].
Commentary: This Hadith contains the prayer for fear of Allah, beneficial knowledge (that is, the knowledge of the Qur’an and Hadith), patience and contentment.

Hadith: 1480. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to supplicate: “Allahumma laka aslamtu, wa bika amantu, wa `alaika tawakkaltu, wa ilaika anabtu, wa bika khasamtu, wa ilaika hakamtu. Faghfir li ma qaddamtu, wa ma akh-khartu, wa ma asrartu wa ma a`lantu, Antal¬Muqaddimu, wa Antal-Mu`akhkhiru, la ilaha illa Anta (O Allah! to You I submit, in You I affirm my faith, in You I repose my trust, to You I turn in repentance and with Your Help I contend my adversaries and from You I seek judgement. O Allah! Grant me forgiveness for the faults which I made in past and those ones I may commit in the future, those which I committed secretly or openly. You Alone send whomever You will to Jannah, and You Alone send whomever You will to Hell-fire. There is none worthy of worship except You).” Another narration adds: “La hawla wa la quwwata illa billah (There is no strength to resist evil and no power to do good except through Allah).” [Al-Bukhari and Muslim].
Commentary: The prayer mentioned in this Hadith is, in fact, a Muslim’s declaration to turn in every matter to Allah, and to care about His Pleasure and His Orders regarding every act. It is also a declaration to befriend people for His sake and to show enmity towards people for Him alone. May Allah give every Muslim the ability to make this prayer and to act according to the declaration that he makes through it.

Hadith: 1481. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to supplicate: “Allahumma inni a`udhu bika min fitnatin-nari, wa `adhabin-nari, wa min sharril-ghina wal-faqri (O Allah! I seek refuge in You from the trials and the torment of the Fire and from the evils of wealth and poverty).” [Abu Dawud and At-Tirmidhi].
Commentary: “The evils of wealth” signify that one becomes so captivated by wealth that in his struggle to acquire it, he fails to discriminate between the lawful and the unlawful, or one may become proud and arrogant on account of his riches. The evils of poverty that one loses hope of Allah’s Mercy and Compassion, or shows resentment against his fate and the Will of Allah, or deviates from the principles and requirements of integrity and honesty.

Hadith: 1482. Ziyad bin `Ilaqah reported: My uncle Qutbah bin Malik (May Allah be pleased with him) said that the Prophet (PBUH) used to supplicate: “Allahumma inni a`udhu bika min munkaratil-akhlaqi, wal-a`mali, wal-ahwa`i (O Allah! I seek refuge in You from undesirable manners, deeds, and aspirations).” [At-Tirmidhi].

Commentary: The prayer is recited to seek Allah’s Help in shunning bad manners and observing good manners and righteous deeds.

Hadith: 1483. Shakal bin Humaid (May Allah be pleased with him) reported: I asked: “O Messenger of Allah, teach me a prayer.” He (PBUH) said, “Say: Allahumma inni a`udhu bika min sharri sam`i, wa min sharri basari, wa min sharri lisani, wa min sharri qalbi, wa min sharri maniyyi (O Allah! I seek refuge in You from the evils of my hearing, the evils of my seeing, the evils of my tongue; the evils of my heart and the evils of passions).” [Abu Dawud and At-Tirmidhi].
Commentary: The evil mischief of ears lies in lending them to lies, calumnies, backbiting and other forbidden things (music etc.), or closing the ears to the truth. The mischief of eyes lies in finding faults with people, looking at what is forbidden to look at, and ignoring the Signs of Allah scattered everywhere in the universe. The mischief of the heart lies in occupying one’s heart with the love of anyone else other than Allah. “Mani” (semen) is that sticky fluid which comes out of the male organ after sexual gratification. Here it means the sexual organs. The mischief of these lie in using them in a sinful act. One is advised to safeguard one’s ears, eyes, heart, sexual organs, and all the organs of one’s body against their improper use in order to gain the Pleasure of Allah. One will be accountable for all these things on the Day of Judgement.

Hadith: 1484. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) used to supplicate: “Allahumma inni a`udhu bika minal-barasi, wal-jununi, wal-judhami, wa sayyi’il-asqami’ (O Allah! I seek refuge in You from leucoderma, insanity, leprosy and evil diseases).” [Abu Dawud].
Commentary: Leucoderma is a disease which gives rise to the appearance of white spots on the skin of body. Leprosy is a disease which renders one’s organs invalid. Madness is mental disorder. All these are very dangerous diseases. The Prophet (PBUH) has sought Allah’s Protection against these and other diseases like paralysis, diabetes, facial paralysis, cancer, blindness, etc. May Allah save us from all such diseases.

Hadith: 1485. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to supplicate: “Allahumma inni a`udhu bika minal-ju`i, fa-innahu bi’sad-daji`u; wa a`udhu bika minal-khiyanati, fa-innaha bi’satil-bitanah’ [O Allah! I seek refuge in You from hunger; surely, it is the worst companion. And I seek refuge in You from treachery; surely, it is a bad inner trait].” [Abu Dawud].

Hadith: 1486. `Ali (May Allah be pleased with him) reported: A slave who had made a contract with his master to pay for his freedom, came to me and said: “I am unable to fulfill my obligation, so help me.” He said to him: “Shall I not teach you a supplication which the Messenger of Allah (PBUH) taught me? It will surely prove so effective that if you have a debt as large as a huge mountain, Allah will surely pay it for you. Say: `Allahumm-akfini bihalalika `an haramika, wa aghnini bifadlika `amman siwaka (O Allah! Grant me enough of what You make lawful so that I may dispense with what You make unlawful, and enable me by Your Grace to dispense with all but You).” [At-Tirmidhi].
Commentary: It is important to recite this Du`a in order to seek Allah’s Help in paying one’s debts and in avoiding to beg of people.

Hadith: 1487. `Imran bin Husain (May Allah be pleased with them) reported: The Prophet (PBUH) taught my father two statements to recite in his Du`a. These are: “Allahumma al-himni rushdi, wa a`idhni min sharri nafsi (O Allah! Inspire in me guidance and deliver me from the evils within myself).” [At-Tirmidhi].
Commentary: “Al-Hidayah” (guidance) means the ability to do good deeds. It is an indication of the right course for every action. “Deliver me from the evils within myself” refers to the desires of the baser self which ruin both the worldly and religious life.

Hadith: 1488. Abul-Fadl Al-`Abbas bin `Abdul-Muttalib (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH) to teach me a supplication. He (PBUH) said, “Beg Allah for safety (from all evils in this world and in the Hereafter).” I waited for some days and then I went to him again and asked him: “O Messenger of Allah Teach me to supplicate something from Allah.” He said to me, “O Al-`Abbas, the uncle of Messenger of Allah! Beseech Allah to give you safety (Al-a’fiyah ) in this life and in the Hereafter.” [At-Tirmidhi].
Commentary: The prayer for “Al-a’ fiyah” includes peace and safety of one’s religion and one’s welfare in this world as well as in the Hereafter. This is also a very comprehensive prayer.

Hadith: 1489. Shahr bin Haushab reported: I asked Umm Salamah (May Allah be pleased with her), “O Mother of the Believers! Which supplication did the Messenger of Allah (PBUH) make frequently when he was in your house?” She said: “He (PBUH) supplicated frequently: `Ya muqallibal-qulubi, thabbit qalbi `ala dinika (O Controller of the hearts make my heart steadfast in Your religion).” [At-Tirmidhi].
Commentary: Steadfastness in religion is the conduct of great men, which cannot be acquired without the special Grace of Allah. There occur many turns in a person’s life when he becomes slack or negligent in religious matters or when he deviates from the course prescribed by religion. This prayer has outstanding importance for such people who are faced with such a situation. They should recite this prayer very frequently. In fact they should make its recitation a permanent feature.

Hadith: 1490. Abud-Darda’ (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “One of Prophet Dawud’s supplications was: `Allahumma inni as’aluka hubbaka, wa hubba man yuhibbuka, wal-`amalalladhi yuballighuni hubbaka. Allahumm-aj`al hubbaka ahabba ilayya min nafsi, wa ahli, wa minal-ma’il-baridi (O Allah! I ask You for Your Love, the love of those who love You, and deeds which will cause me to attain Your Love. O Allah! Make Your Love dearer to me than myself, my family and the cold water).”’ [At-Tirmidhi].
Commentary: This Hadith contains an inducement for the Love of Allah and highlights the importance of those who are devoted to Allah and their good deeds because it is the virtuous deeds which are a means of attaining the Love of Allah and His Nearness.

Hadith: 1491. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Recite frequently: `Ya Dhal-Jalali wal-Ikram! (O You, Possessor of glory and honour).”’ [At-Tirmidhi].
Commentary: This Hadith tells us that one should make abundant use of the words `Ya-Dhal-Jalali wal-Ikram’ in his prayer because these words contain the Praise of Allah and mention His Perfect Attributes. Some have said that Al-Jalal and Al-Ikram are Allah’s Greatest Name.

Hadith: 1492. Abu Umamah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) made many supplications which we did not memorize. We said to him: “O Messenger of Allah! You have made many supplications of which we do not remember anything.” He said, “Shall I tell you a comprehensive prayer? Say: `Allahumma inni as’aluka min khairi ma sa’alaka minhu nabiyyuka Muhammadun sallallahu `alaihi wa sallam. Wa `a`udhu bika min sharri mas-ta`adha minhu nabiyyuka Muhammadun sallallahu `alaihi wa sallam. Wa Antal-Musta`anu, wa `alaikal-balaghu, wa la hawla wa la quwwata illa billah (O Allah, I beg to You the good which Your Prophet Muhammad (PBUH) begged of You; and I seek refuge in You from the evil where from Your Prophet Muhammad (PBUH) sought refuge. You are the One from Whom help is sought and Your is the responsibility to communicate (the truth). There is no power or strength except with Allah the Exalted, the Great.”’ [At-Tirmidhi]
Commentary: For those who do not remember many prayers, or cannot remember them, this is the best supplication to make. This shows part of Allah’s Mercy upon his slaves and part of the easiness of practising Islam.

Hadith: 1493. Ibn Mas`ud (May Allah be pleased with him) reported: One of the supplications of the Messenger of Allah (PBUH) was: “Allahumma inni as’aluka mujibati rahmatika, wa `aza’ima maghfiratika, was-salamata min kulli ithmin, wal¬ghanimata min kulli birrin, wal-fawza bil-jannati, wannajata mina-nar (O Allah! I beg You for that which incites Your Mercy and the means of Your forgiveness, safety from every sin, the benefit from every good deed, success in attaining Jannah and deliverance from Fire).” [Al-Hakim].
Commentary: Sheikh Al-Albani has regarded the Hadith as “Da`if” (weak). One can, however, pray with the words quoted in this Hadith because these words contain prayer for Allah’s Mercy and forgiveness, attainment of Jannah and protection from Hell. May Allah accept this prayer.

Riyadh Al Saliheen> Book Of Dua (Supplications)
Chapter 251 : The Excellence of Supplicating in one’s Absence

Allah, the Exalted, says:
“And those who came after them say: `Our Rubb! Forgive us and our brethren who have preceded us in Faith.”’ (59:10)
“And ask forgiveness for your sin, and also for (the sin of) believing men and believing women”. (47:19)
“Our Rubb! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.” (14: 41)

Hadith: 1494. Abud-Darda’ (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, “Whenever a Muslim supplicates for his (Muslim) brother in his absence, the angels say: `May the same be for you too’.” [Muslim].
Commentary: This Hadith makes it evident that one who prays for someone in his absence also stands to benefit from it because the angel appointed for the task of praying for those who pray for others will pray for him, saying, “O Allah! Grant him also the same which he has asked for others.”

Hadith: 1495. Abud-Darda’ (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The supplication of a Muslim for his (Muslim) brother in his absence will certainly be answered. Everytime he makes a supplication for good for his brother, the angel appointed for this particular task says: `A meen! May it be

Riyadh Al Saliheen> Book Of Dua (Supplications)
Chapter 252 : Some Verdicts Pertaining to Supplications

Hadith: 1496. Usamah bin Zaid (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “He who is favoured by another and says to his benefactor: `Jazak-Allah khairan (may Allah reward you well)’ indeed praised (the benefactor) satisfactorily.” [At-Tirmidhi].
Commentary: If one is unable to return someone’s kindness with kindness, he should say, “Jazak-Allahu khairan (may Allah reward you well).” This means: “I am unable to reciprocate your kindness. May Allah grant you the best reward for it.” Obviously there is no match for the reward that one gets from Allah. For this reason the Prophet (PBUH) said that it was the best of the praise for a benefactor.

Hadith: 1497. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Do not invoke curses on yourself or on your children or on your possessions lest you should happen to do it at a moment when the supplications are accepted, and your prayer might be granted.” [Muslim].
Commentary: Almighty Allah always listens to everyone’s prayer but He has fixed certain times when He grants more prayers addressed to Him. Therefore, one should never curse oneself or one’s own children or one’s own business, etc., lest this is done at the time when prayers are accepted by Allah and then one has to regret it all his life.

Hadith: 1498. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “A slave becomes nearest to his Rubb when he is in prostration. So increase supplications in prostrations.” [Muslim].

Hadith: 1499. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH), “The supplication of every one of you will be granted if he does not get impatient and say (for example): `I supplicated my Rubb but my prayer has not been granted’.” [Al-Bukhari and Muslim].

The narration of Muslim is: “The supplication of a slave continues to be granted as long as he does not supplicate for a sinful thing or for something that would cut off the ties of kinship and he does not grow impatient.” It was said: “O Messenger of Allah! What does growing impatient mean?” He (PBUH) said, “It is one’s saying: `I supplicated again and again but I do not think that my prayer will be answered.’ Then he becomes frustrated (in such circumstances) and gives up supplication altogether.”
Commentary: We learn from this Hadith that one should continue beseeching Allah without ever thinking that in spite of praying for a long time, his prayer has not been granted. One should never allow frustration to overcome in his mind. If a person’s supplication is not granted for a long time, there would be certainly some good for him in that delay the reason of which is known to Allah Alone. It is, therefore, essential that he should never cease to pray whether his prayer is granted or not. Persistence in prayer is certainly beneficial to him.

Hadith: 1500. Abu Umamah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked: “At what time does the supplication find the greatest response?” He (PBUH) replied, “A supplication made during the middle of the last part of the night and after the conclusion of the obligatory prayers.” [At-Tirmidhi].
Commentary: “Al-‘Akhir” is the characteristic of “Jauf” and in the present context it means the late hours of night. “Jauf” can also mean here “middle”, that is in the later-half of the night. In other words, if the night is divided between two equal parts then it (Jauf) would be the middle of the second part. In either case it is the time of the night which in other Ahadith has been termed as the third part of the night. It is the time when Almighty Allah comes to descend on the sky of this world. Prayers are also granted by Allah after the obligatory Salat.

Hadith: 1501. `Ubadah bin As-Samit (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “Whenever a Muslim supplicates Allah, He accepts his supplication or averts any similar kind of trouble from him until he prays for something sinful or something that may break the ties of kinship.” Upon this someone of the Companions said: “Then we shall supplicate plenty.” The Messenger of Allah (PBUH) said, “Allah is more plentiful (in responding).” [At-Tirmidhi].
Commentary: We learn from this Hadith that prayer (supplication) is beneficial to us in any case, because Almighty Allah either grants the prayer we make, or if the supplication is not being accepted, He removes some future trouble that was destined for us, or He grants us in full in the Hereafter. A Muslim should never feel shy of praying to Allah. In fact, he should persistently pray because there is no end to His Treasures.

Hadith: 1502. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) used to say when he was in distress: “La ilaha illallahul-Azimul-Halim. La ilaha illallahu Rabbul-`Arshil-`Azim. La ilaha illallahu Rabbus-samawati, wa Rabbul¬ardi, wa Rabbul-`Arshil-Karim. (None has the right to be worshipped but Allah the Incomparably Great, the Compassionate. None has the right to be worshipped but Allah the Rubb of the Mighty Throne. None has the right to be worshipped but Allah the Rubb of the heavens, the Rubb of the earth, and the Rubb of the Honourable Throne).” [Al-Bukhari and Muslim].
Commentary: The only medicine in a time of distress is the remembrance of Allah Whose Help alone should be sought. This Du`a contains words which glorify Allah and exalt Him far above all else. It is desirable to recite these words when one is in distress as this is exactly what the Prophet (PBUH) used to recite in such situations.

Riyadh Al Saliheen> Book Of Dua (Supplications)
Chapter 253 : Superiority of Auliya’ and their Marvels

Allah, the Exalted, says:

“No doubt! Verily, the Auliya’ of Allah [i.e., those who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve. Those who believed (in the Oneness of Allah – Islamic Monotheism), and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds). For them are glad tidings, in the life of the present world (i.e., through a righteous dream seen by the person himself or shown to others), and in the Hereafter. No change can there be in the Words of Allah. This is indeed the supreme success.” (10: 62-64)

“And shake the trunk of date-palm towards you, it will let fall fresh ripe-dates upon you. So eat and drink.” (19: 25,26)
“Every time he (Zakariya) entered Al-Mihrab to (visit) her, he found her supplied with sustenance. He said: `O Maryam (Mary)! From where have you got this?’ She said, `This is from Allah.’ Verily, Allah provides sustenance to whom He wills, without limit.” (3:37)
“(The young men said to one another): `And when you withdraw from them, and that which they worship, except Allah, then seek refuge in the Cave; your Rubb will open a way for you from His Mercy and will make easy for you your affair (i.e., will give you what you will need of provision, dwelling). And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left…” (18:16,17)

Hadith: 1503. `Abdur-Rahman bin Abu Bakr (May Allah be pleased with them) reported: The Companions of As-Suffah were poor people. The Prophet (PBUH) said, “Whoever has food enough for two people, should take a third one (from among them), and whoever has food enough for four persons, should take a fifth or sixth (or said something similar).” Abu Bakr (May Allah be pleased with him) took three people with him while Messenger of Allah (PBUH) took ten. Abu Bakr (May Allah be pleased with him) took his supper with the Prophet (PBUH) and stayed there till he offered the `Isha’ prayers. After a part of the night had passed, he returned to his house. His wife said to him: “What has detained you from your guests?” He said: “Have you not served supper to them?” She said: “They refused to take supper until you come.” [Abdur-Rahman (Abu Bakr’s son) or the servants] presented the meal to them but they refused to eat. I (the narrator) hid myself out of fear. Abu Bakr (May Allah be pleased with him) (my father) rebuked me. Then he said to them: “Please eat. By Allah! I will never eat the meal.” `Abdur-Rahman added: Whenever we took a morsel of the meal, the meal grew from underneath more than that morsel we had till everybody ate to his satisfaction; yet the remaining food was more than what was in the beginning. On seeing this, Abu Bakr (May Allah be pleased with him) called his wife and said: “O sister of Banu Firas! What is this?” She said: “O pleasure of my eyes! The food has increased thrice in quantity.” Then Abu Bakr (May Allah be pleased with him) started eating. He said: “My oath not to take the meal was because of Satan.” He took a morsel handful from it and carried the rest to the Prophet (PBUH). That food remained with him. In those days there was a treaty between us and the pagans and when the period of that treaty elapsed, he (PBUH) divided us into twelve groups and every group was headed by a man. Allah knows how many men were under the command of each leader. Anyhow, all of them ate of that meal. [Al-Bukhari and Muslim].

There are some more narrations in both Al-Bukhari and Muslim with very minor differences in wordings and in details.
Commentary: We learn the following points from this Hadith:
1. It is permissible to take students of religious schools home for meals, as was the practice in certain areas in the past.
2. A father can admonish his children for disciplinary purposes.
3. If a better situation develops, one can break his vow and go for the new and better choice. It is, however, necessary to expiate for breaking the vow.
4. This Hadith affirms miracles. This is evident from the fact that a small quantity of food was so blessed by Allah that all the members of the family, guests, the Prophet (PBUH) and twelve “Arif” (leader) along with their companions took that food. (Gist of the text of Hadith from Fath Al-Bari, Kitab Al-Manaq.)

Hadith: 1504. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “There were Muhaddithun (the recipients of Divine inspiration) among the nations before you. If there is any of such Muhaddith among my followers, he must be `Umar.” [Al-Bukhari].

In Muslim, this Hadith is narrated by `Aishah (May Allah be pleased with her), and in both these narrations Ibn Wahb has said that the meaning of Muhaddithun is recipients of Divine inspiration.
Commentary: “Mulhamun” [persons endowed with inspiration]; in other words, things are put in their hearts by Allah, it was done in the case of the mother of Prophet Musa. It was put in her mind by Allah that if she felt any fear, she should then trust the child to the sea. Maryam (Mary) also used to receive inspiration, which is also a form of marvel. This Hadith evidently shows the distinction of `Umar (May Allah be pleased with him).

Hadith: 1505. Jabir bin Samurah (May Allah be pleased with them) said: The inhabitants of Kufah complained to `Umar (May Allah be pleased with him) against Sa`d bin Abu Waqqas (May Allah be pleased with him) and `Umar (May Allah be pleased with him) appointed `Ammar (May Allah be pleased with him) as Governor of Kufah in his place. Their complaint was that he did not even conduct As-Salat (the prayers) properly. `Umar (May Allah be pleased with him) sent for Sa`d and said to him: “O Abu Ishaq, the people claim that you do not offer the Salat properly.” Sa`d replied: “By Allah! I observe Salat according to the Salat of the Messenger of Allah (PBUH), and I make no decrease in it. I prolong Qiyam (standing) in the first two Rak`ah in Maghrib and `Isha’ prayers and shorten in the last ones.” `Umar (May Allah be pleased with him) said: “This is what I thought of you, O Abu Ishaq!” Then he sent with him a man (or some men) to Kufah to investigate the matter about him (from the people of Kufah). The inquiry was conducted in every mosque and all the people in these mosques praised him; but in the mosque of the Banu `Abs, a man, with the name of Usamah bin Qatadah and surname Abu Sa`dah, stood up and said, “Sa`d bin Abu Waqqas did not participate in Jihad and he did not distribute the spoils equitably and did not judge justly.” On this Sa`d said: “I shall make three supplications in respect of him: O Allah! If this slave of Yours is a liar and seeker of notoriety, please prolong his life and lengthen his period of adversity and afflict him with trials.” (And so did it happen.) Thereafter, when the man was asked about his condition he would say, “I am an old man afflicted with trials and overtaken by the curses of Sa`d.” `Abdul-Malik bin `Umair (a subnarrator) said: I saw this man with eyebrows hung over his eyes as a result of his old age and he walked aimlessly, following young girls and winking at them. [Al-Bukhari and Muslim].
Commentary: This Hadith brings out the following four points:

1.The distinction of Sa`d bin Abu Waqqas (May Allah be pleased with him) and the fact that his prayers were granted by Allah.
2.The principle that if inquiry is conducted against anybody, one should inquire the opinion of the righteous and worthy people about the person against whom complaint is made.
3.Government officials can be dismissed in the interest of public good, as `Umar (May Allah be pleased with him) dismissed Sa`d bin Abu Waqqas although the complaints made against him were false, but `Umar thought it wise to dismiss him so that no one amongst his subject would show hatred towards him.
4.This Hadith also proves the correctness of marvels. The acceptance of the prayer of Sa`d bin Abu Waqqas is an instance of it.

Hadith: 1506. `Urwah bin Az-Zubair (May Allah be pleased with him) reported: Arwa bint Aus brought a suit against Sa`id bin Zaid bin `Amr bin Nufail (May Allah be pleased with him). She complained to Marwan bin Al-Hakam that he had wrongfully taken possession of a portion of her land. Sa`id said: “How can I take a portion out of her land while I have heard a denunciation from the Messenger of Allah (PBUH).” Marwan asked him: “What did you hear from the Messenger of Allah?” He said, “I heard the Messenger of Allah (PBUH) saying, `He who takes a span of land unjustly will be made to wear seven earths round his neck on the Day of Ressurection’.” Marwan said to him: “I don’t seek proof from you after this.” Sa`id supplicated: “O Allah! If she is a liar, deprive her of her eye sight and cause her to die in her land.” `Urwah said: “She did not die till she became blind. While she was walking in her land (concerning which the dispute arose) she fell down into a pit and died.” [Al-Bukhari and Muslim].

In another narration of Muslim, Muhammad bin Zaid bin `Abdullah bin `Umar said that he had seen Arwa blind, feeling for on the walls with her hand and saying: “I am ruined by the curse of Sa`id.” Later she fell in a well in the same disputed land and died.
Commentary: Sa`id bin Zaid was an eminent Companion of the Prophet (PBUH) and had the honour of being one from the group of Al-`Ashratul-Mubashsharuna bil¬Jannah Marwan bin Al-Hakam (May Allah be pleased with him) was governor of Al-Madinah during the caliphate of Mu`awiyah, and the incident quoted in this Hadith relates to that particular period. After Mu`awiyah bin Yazid, he remained caliph for some months.

This Hadith brings into prominence the following points:
1.The distinction of Sa`id bin Zaid and the marvel which came about with the acceptance of his prayer by Allah.
2.One should always save oneself from the curse of the pious people because the punishment can occur in this very life.

Hadith: 1507. Jabir bin `Abdullah (May Allah be pleased with them) said: My father called me on the evening before (the battle of) Uhud and said: “I perceive that I shall be among the first from among the Companions of the Prophet (PBUH) to be martyred, and after him you are the dearest to me. I am under the burden of debt. Pay it and treat your sisters well.” Next morning he was among the first to be killed, so I buried him along with another in the same grave. Thereafter, I did not like that I should leave him with another in the grave. So I dug up his corpse after six months and he was in the same condition in which he was on the day when I buried him, except that there was a scratch on his ear. Then I buried him in a separate grave. [Al-Bukhari].
Commentary: This Hadith highlights the following five points:

1.The Companions’ love for the Prophet (PBUH) exceeded everything else, even one’s own life and children.
2.The Companions’ ardent desire for martyrdom.
3.The sixth sense of Jabir’s father that he would be honoured with martyrdom.
4.The miracle that his dead body remained intact and did not decompose even after the period of six months.
5.The justification to exhume a dead body, in case of need. This permission is subject to the condition that much time has not passed since the burial of the deceased.

Hadith: 1508. Anas (May Allah be pleased with him) reported: Two Companions of the Prophet (PBUH) left his home in a very dark night with something like lights in front of them; when they separated, each of them had one light in front of him till they arrived home. [Al-Bukhari].
Other narrations reported in Al-Bukhari say that the two men were Usaid bin Hudhair and `Abbad bin Bishr (May Allah be pleased with them).
Commentary: What was akin to light? Some people say it was their walking sticks which gave a shining effect in darkness and showed them their way. Some say that it was the light of the Prophethood. Thus, it was a marvel of the Companions and a miracle of the Prophet (PBUH).

Hadith: 1509. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) sent an espionage mission of ten men under the leadership of `Asim bin Thabit Al-Ansari (May Allah be pleased with him). They proceeded till they reached Al-Had’ah, a place between `Usfan and Makkah and the news of their arrival reached a section of the tribe of Hudhail, called Banu Lihyan. About one hundred men, who were all archers, hurried to follow their tracks. When `A sim and his companions came to know of their pursuers, they took refuge in a safe place. The infidels encircled them and said to them: “Come down and surrender, and we promise and guarantee you that we will not kill anyone of you.” `Asim bin Thabit (May Allah be pleased with him) said: “By Allah! I will not come down to be under the protection of disbelievers. O Allah! convey this news to our Prophet (PBUH).” Then the infidels shot arrows at them till they killed `Asim. Three men came down relying on their promise and covenant. They were Khubaib, Zaid bin Ad-Dathinah and another man. When the disbelievers captured them, they tied them up with the strings of their bows. The third of the captives said: “This is the beginning of first betrayal. By Allah! I will not go with you. I have a good example in these (martyrs).”

So they dragged him and tried to compel him to accompany them, but he refused. At last they killed him. They took Khubaib and Zaid bin Ad-Dathina with them and sold them as slaves in Makkah. This incident took place after the battle of Badr. Khubaib was bought by the sons of Al-Harith bin `Amir bin Naufal bin `Abd Manaf. It was Khubaib who had killed Al-Harith in the battle of Badr. Khubaib remained a prisoner with those people for a few days till the sons of Al-Harith resolved to kill him.

When Khubaib (May Allah be pleased with him) got wind of this plot, he borrowed a razor from one of Al-Harith’s daughters in order to remove his pubic hair. Her little son crawled towards Khubaib because of her carelessness. Later on, she saw her son on his thigh and the razor was in his hand. She got scared so much that Khubaib noticed the agitation on her face and said: “Are you afraid that I will kill him? No, I will never do that.” She later remarked (after Al-Khubaib got martyred): “By Allah! I never saw a prisoner better than Khubaib.” She added: “By Allah! I saw him once eating of a bunch of grapes in his hand while he was chained and there was no such fruit at that time in Makkah. Probably it was a boon which Allah bestowed upon Khubaib.”

When they took him out of the Haram of Makkah to kill him outside its boundaries, Khubaib requested them to let him offer two Rak`ah of voluntary prayer. They allowed him and he offered two Rak`ah prayer. Then he said: “Had I not apprehended that you would think that I was afraid of death, I would have prolonged the prayer. O Allah! Count their number; slay them one by one and spare not one of them.” He then recited these poetic verses: `I do not care how they kill me as long as I get martyred in the Cause of Allah as a Muslim. I received my death for Allah’s sake. If Allah so desires, He will bless, the amputated limbs of the torn body.’ Then the son of Al-Harith killed him. It was Khubaib who set the tradition for any Muslim sentenced to death in captivity to offer two Rak`ah of voluntary prayer. On that day the Messenger of Allah (PBUH) informed his Companions of the martyrdom of Khubaib. Later on, when some disbelievers from Quraish were informed that `Asim had been martyred, they sent some people to fetch a significant part of his body to ascertain his death. (This was because) `Asim had killed one of their chiefs.

So Allah sent a swarm of wasps, resembling a shady cloud, to hover over the body of `Asim and to shield him from their messengers, and thus they could not cut off anything from his body.

[Al-Bukhari].
Commentary: “Raht” means a group or party. Some people say it consisted of six persons – `Asim bin Thabit, Marthad bin Abu Marthad, Khubaib bin `Adi, Zaid bin Ad¬Dathina, `Abdullah bin Tariq and Khalid bin Bukair (May Allah be pleased with him) Some say that it comprised ten persons. Allah knows better.

The incident reported in this Hadith has many miracles and marvels. For instance, according to his prayer, the news of his assassination was conveyed by Allah through Wahy to the Prophet (PBUH) on the very day when he was martyred and he (PBUH) informed his Companions about it.
Second, Allah provided Khubaib with grapes when they were out of season during his imprisonment.
Third, Allah sent wasps for the safety of `Asim’s corpse.

Fourth, his enemies met with the evil end which he had imprecated for them. This Hadith brings forth the following six points:

1. If one’s enemy shows strictness and oppression, then he should not accept the offer of protection from them even if he is killed as a result of this. One can, however, try to save his life if he sees some signs of leniency in the enemy’s attitude.
2.The matchless perseverance and steadfastness of the Companions of the Prophet (PBUH) and their patience on the tyrannies perpetrated on them by their enemies.
3.Even in the worst of circumstances, the Companion of the Prophet (PBUH) (i.e., Khubaib) maintained the best standard of morality and did not harm the enemy’s child in any way.
4.If the enemy is bent upon killing, then it is permissible to request them for permission to offer two Rak`ah of voluntary Salat because this act of Khubaib (May Allah be pleased with him) was upheld by the Prophet (PBUH).
5.It is lawful to imprecate for oppressors and disbelievers.

There are many Ahadith on the validity of marvels and miracles which have been mentioned in the present book in different chapters. The following instances can be quoted in this respect:

1. The incident of the boy who used to visit a priest and a magician. (See the Chapter on Patience).
2.The story of Juraij (which occurs in the Chapter on Sincerity).
3.The story of the men of the cave, the entrance of which was closed with a huge stone. (The Chapter on Generosity).
4.The story of the man who had heard the voice from the clouds ordering them to shower rain on a particular garden (the Chapter on Generosity).

Many other incidents also come in this category which are supported by evidence and are well-known. Allah is Capable of doing everything.

Hadith: 1510. Ibn `Umar (May Allah be pleased with them) reported: I never heard `Umar (May Allah be pleased with him) relating anything that he conceived it to be so-and-so, but that it proved to be as he had conceived it.” [Al-Bukhari].
Commentary: This Hadith tells us about the distinction of `Umar (May Allah be pleased with him) and confirms the marvels which Allah manifested through him. Almighty Allah had endowed him with abundant sagacity and intelligence. For this reason, the Prophet (PBUH) stated that if there would ever be a man in his Ummah who will be gifted with inspiration, this man would be `Umar (May Allah be pleased with him).

Riyadh Al Saliheen>
Book 17 : Prohibited Actions

Riyadh Al Saliheen>Book 17:Prohibited actions
Chapter 332 : Abomination of saying: “Forgive me if you wish, O Allah!”

Hadith: 1743. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “You must not supplicate: `O Allah! forgive me if You wish; O Allah bestow mercy on me if You wish.’ But beg from Allah with certitude for no one has the power to compel Allah.” [Al-Bukhari and Muslim]

Another narration of Muslim is: “A supplication should be made in full confidence and one should persistently express his desire (before Allah) in his supplication, for no bounty is too great for Allah to bestow (upon his slaves).”

Commentary: “Beg from Allah with certitude” means that one should not pray with `ifs’ and `buts’ but should make a definite prayer and insist upon it. “For no bounty is too great for Allah” means that Allah has absolute power to answer our prayers, whether they relate to religious or worldly matters.

Hadith: 1744. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “ When one of you supplicates, let him be decisive and he should not say: ‘O Allah, bestow upon me such and such if You wish’, because no one has the power to compel Him.” [Al-Bukhari and Muslim].
Commentary: One should pray to Allah will full confidence that He will answer his prayers. One should also persist in praying and never give in to despair.

Riyadh Al Saliheen>Book 17:Prohibited actions
Chapter 369 : Expiation for the violation of Commandments of Allah

Allah, the Exalted, says:

“And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad (PBUH)) (from doing good), then seek refuge in Allah.” (41:36)

“Verily, those who are Al-Muttaqun (the pious), when an evil thought comes to them from Shaitan (Satan), they remember (Allah), and (indeed) they then see (aright).” (7:201) and none can forgive sins but Allah – and do not persist in what (wrong) they have done, while they know. For such, the reward is forgiveness from their Rubb, and Gardens with rivers flowing underneath (Jannah), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah’s Orders)!” (3:135,136)

“And all of you beg Allah to forgive you all, O believers, that you may be successful.” (24:31)

Hadith: 1807. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, “He who takes an oath and involuntarily says: `By Al-Lat and Al-`Uzza’ should at once affirm: `La ilaha illallah (there is no true god except Allah)’, and he who says to his companion: `Come let’s gamble’ should make expiation by giving something in charity.” [Al-Bukhari and Muslim].
Commentary: Al-Lat and Al-`Uzza were the idols of the polytheists of Arabia. To take oath or swear by them or by anything else besides Allah is an act of disbelief which takes one out of the fold of religion.

If any person swears by anything or anybody else other than Allah, he should recite “La ilaha illa Allah” and refresh and re-establish his belief in Allah. Similarly, if someone indulges in other sins, then he should repent and give in charity according to his resources. The reason is, as Allah (SWT) says: “Verily, the good deeds remove the evil deeds (i.e., small sins).” (11:114).

Riyadh Al Saliheen>
Book 19 : Forgiveness

Riyadh Al Saliheen>Book 19: Forgiveness
Chapter 371 : Seeking Forgiveness

Allah, the Exalted, says:

“And ask forgiveness for your sin…” (47:19)

“And seek the forgiveness of Allah. Certainly, Allah is Ever Oft-Forgiving, Most Merciful.” (4:106)

“And declare the freedom of your Rubb from imperfection beginning with His praise, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives.” (110:3)

“For Al-Muttaqun (the pious) there are Gardens (Jannah) with their Rubb, underneath which rivers flow. Therein (is their) eternal (home) and Azwajun Mutahharatun (purified mates or wives). And Allah will be pleased with them. And Allah is All-Seer of the (His) slaves. Those who say: `Our Rubb! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire. (They are) those who are patient, those who are true (in Faith, words, and deeds), and obedient with sincere devotion in worship to Allah. Those who spend (give the Zakat and alms in the way of Allah) and those who pray and beg Allah’s Pardon in the last hours of the night.” (3:15-17)

“And whoever does evil or wrongs himself but afterwards seeks Allah’s forgiveness, he will find Allah Oft-Forgiving, Most Merciful.” (4:110)

“And Allah would not punish them while you (Muhammad (PBUH)) are amongst them, nor will He punish them while they seek (Allah’s) forgiveness.” (8:33)

“And those who, when they have committed Fahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – and do not persist in what (wrong) they have done, while they know.” (3:135)

The Qur’anic Ayat on the subject are many and well-known.

Hadith: 1869. Al-Agharr Al-Muzani (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “Sometimes I perceive a veil over my heart, and I supplicate Allah for forgiveness a hundred times in a day.” [Muslim].
Commentary: Ghain and Ghaim are two synonyms. They signify the spreading of the clouds. It refers in this Hadith to the fact that the Prophet (PBUH) was reciting the Names of Allah and remembering Him all the time. But sometimes due to being too busy in the affairs of the public or due to human needs, there was a pause in this eternal remembrance. Although such a pause was only momentary, this momentary pause was very much disliked by him; and considering it a slackness on his part, he prayed for forgiveness from Allah. In this there is an important lesson for us. In spite of our many sins and negligence on our part, we do not turn to Allah and seek forgiveness; while, although our Prophet (PBUH) had all his past and future sins forgiven by Allah, he sought forgiveness very often.

Hadith: 1870. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, “I swear by Allah that I seek Allah’s Pardon and turn to Him in repentance more than seventy times a day.” [Al-Bukhari].

Hadith: 1871. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “By the One in Whose Hand my soul is! If you do not commit sins, Allah would replace you with a people who would commit sins and seek forgiveness from Allah; and Allah will certainly forgive them.” [Muslim].
Commentary: This Hadith does not mean that Allah likes disobedience. But by this way of description, the aim is to emphasize the importance of seeking forgiveness from Allah. We know that every man commits sins. But Allah likes those people who, after committing a sin, do not stick to it, but right away seek forgiveness for their sins from Allah. They weep and express sorrow before Allah. By seeking forgiveness, a relationship with Allah is established between man and his Creator. So seeking forgiveness is a very good act.

Hadith: 1872. Ibn `Umar (May Allah be pleased with them) said: We counted Messenger’s saying a hundred times during one single sitting: Rabb-ighfir li, wa tubb `alayya, innaka Antat-Tawwabur-Rahim. (My Rubb! Forgive me and pardon me. Indeed, You are the Oft-Returning with compassion and Ever Merciful.” [Abu Dawud and At-Tirmidhi].
Commentary: This Hadith tells us about the etiquette of praying to Allah. We should use the Names of Allah befitting our prayers, i.e., the Names of Allah signifying those Attributes of Allah which have a special concern with the subject of our particular prayer, i.e., while seeking forgiveness, His Names concerning His Attributes of forgiveness and kindness should be used. On the other hand, while praying for worldly matters, we should mention His Qualities of charity and bestowing gifts etc.

Hadith: 1873. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, “If anyone constantly seeks pardon (from Allah), Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not.” [Abu Dawud].
Commentary: The chain of this narration is weak. Refer to `The Book of Weak Narrations’ by Al-Albani, Vol. I, page 142, No.705.

Hadith: 1874. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “He who says: `Astaghfir ullah-alladhi la ilaha illa Huwal-Haiyul¬Qayyumu, wa atubu ilaihi (I seek the forgiveness of Allah, there is no true god except Allah, the Ever-Living, the Self-Subsisting, and I turn to Him in repentance),’ his sins will be forgiven even if he should have run away from the battlefield (while he was engaged in fighting for the Cause of Allah).” [Abu Dawud, At-Tirmidhi and Al-Hakim (on conditions of Al-Bukhari and Muslim for accepting Hadith)].
Commentary: When we say that this narration fulfills the conditions of Al-Bukhari and Muslim; it means that its narrators are the narrators of Al-Bukhari and Muslim. Secondly, in this selection those conditions have also been kept in view, which are the landmark of Al-Bukhari and Muslim.

Hadith: 1875. Shaddad bin Aus (May Allah be pleased with him) said: The Prophet (PBUH) said, “The best supplication for seeking forgiveness (Syed-ul-Istighfar) is to say: `Allahumma Anta Rabbi, la ilaha illa Anta, khalaqtani wa ana `abduka, wa ana `ala `ahdika wa wa`dika mastata`tu, a`udhu bika min sharri ma sana`tu, abu’u laka bini`matika `alayya, wa abu’u bidhanbi faghfir li, fa innahu la yaghfirudh-dhunuba illa Anta. (O Allah! You are my Rubb. There is no true god except You. You have created me, and I am Your slave, and I hold to Your Covenant as far as I can. I seek refuge in You from the evil of what I have done. I acknowledge the favours that You have bestowed upon me, and I confess my sins. Pardon me, for none but You has the power to pardon).’ He who supplicates in these terms during the day with firm belief in it and dies on the same day (before the evening), he will be one of the dwellers of Jannah; and if anyone supplicates in these terms during the night with firm belief in it and dies before the morning, he will be one of the dwellers of Jannah.” [Al-Bukhari].

Hadith: 1876. Thauban (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) finished his Salat (prayer), he would beg forgiveness three times [by saying, `Astaghfirullah’ (3 times)] and then he would say: “Allahumma Antas¬Salamu, wa minkas-Salamu, tabarakta ya Dhal-Jalali wal-Ikram. (O Allah! You are the Bestower of security and security comes from You; Blessed are You. O Possessor of glory and honour).” Imam Al-Auza`i (one of the subnarrators) of this Hadith was asked: “How forgiveness should be sought?” He replied: “I say: Astaghfirullah, Astaghfirullah (I seek forgiveness from Allah. I seek forgiveness from Allah).” [Muslim].
Commentary: This Du`a’ was a Sunnah of the Prophet (PBUH), and it is highly recommended to recite it after Salat.

Hadith: 1877. `Aishah (May Allah be pleased with her) reported: Prior to his demise, the Messenger of Allah (PBUH) used to supplicate frequently: Subhan Allahi wa bihamdihi; Astaghfirullaha wa atubu ilaihi (Allah is free from imperfection, and I begin with praising Him. I beg forgiveness from Allah and I turn to Him in repentance.” [Al-Bukhari and Muslim].
Commentary: In general, asking of forgiveness all the time is necessary and commendable. But during the old age and the last days of one’s life it is particularly very essential. In this way, the Sunnah of the Prophet (PBUH) would also be followed.

Hadith: 1878. Anas (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, “Allah, the Exalted, has said: `O son of Adam! I shall go on forgiving you so long as you pray to Me and aspire for My forgiveness whatever may be your sins. O son of Adam! I do not care even if your sins should pile up to the sky and should you beg pardon of Me, I would forgive you. O son of Adam! If you come to Me with an earthful of sins and meet Me, not associating anything with Me in worship, I will certainly grant you as much pardon as will fill the earth.”’ [At-Tirmidhi].
Commentary: In this narration, there is good news for the sinners who do not stick to sins but rather repent and ask forgiveness from Allah. However numerous their sins may be, Allah will forgive all their sins. But there is a condition which they should fulfill, namely that they do not persist in what wrong they have done (3:135), as with persistence and repeatedly committing the sin, the act of seeking forgiveness becomes a futile act.

Hadith: 1879. Ibn `Umar (May Allah be pleased with them) said: The Prophet (PBUH) said, “O women folk! You should give charity and be diligent in seeking Allah’s forgiveness because I have seen (i.e., on the Night of the Ascension to the highest heavens) that dwellers of the Hell are women.” A woman amongst them said: “Why is it that the majority of the dwellers of Hell are women?” The Prophet (PBUH) replied, “You curse frequently and are ungrateful to your husbands. In spite of your lacking in wisdom and failing in religion, you are depriving the wisest of men of their intelligence.” Upon this the woman asked: “What is the deficiency in our wisdom and in our religion?” He (PBUH) replied, “Your lack of wisdom can be well judged from the fact that the evidence of two women is equal to that one man. You do not offer Salat (prayer) for some days and you do not fast (the whole of) Ramadan sometimes, it is a deficiency in religion.”
Commentary:

1.In this narration, certain weaknesses of the female sex have been pointed out, which are natural and pertain to the woman’s biology, psychology and embryology. According to biologists, during and before menstruation, a female’s thought process is affected. Similarly, her pulse and blood pressure are also altered. Females are also more prone to hysteria. For these reasons, the Qur’an has declared that when you have to appoint or choose witnesses among women, you should choose two in place of one man. Modern researches have proved this rule to be correct on the basis of biology, psychology and embryology. Again we know that physically speaking, the female has been named as the weaker sex. For these reasons, females have been excused from earning their livelihood. For earning livelihood, one may have to go out and work hard. Women have been exempted from this duty because of their biological differences and other considerations of Shari`ah. Present-day women who are ignorant of Islam and modern researches are not prepared to accept these scientifically and religiously proved facts. The West claims equality between the sexes. But this equality has not been established so far. Today all the important posts are occupied by males and all the international policies are framed by them alone. Even matters pertaining to women are decided by them. They have mostly relegated them to the posts of workers, secretaries and stenographers for their sexual satisfaction and enjoyment. After a struggle for hundred years, their condition today proves that they are the weaker sex.

So, it is both beneficial and more respectful for her to limit herself to the sphere of action suggested for her by Islam. If she oversteps her sphere, she will certainly lose her female dignity and prestige, as has happened in the West. Her state and condition there is an eyeopener for all.

2.Women should request forgiveness from Allah very often and be generous in charity. They should not show ungratefulness to their husbands and should avoid backbiting and cursing others so that they may save themselves from Hell.

Riyadh Al Saliheen>Book 19: Forgiveness
Chapter 372 : Some of the Bounties which Allah has prepared for the Believers in Paradise

Allah, the Exalted, says:

“Truly, the Muttaqun (the pious and righteous persons) will be amidst Gardens and water-springs (Jannah). (It will be said to them): `Enter therein (Jannah), in peace and security.’ And We shall remove from their breasts any deep feeling of bitterness (that they may have). (So they will be like) brothers facing each other on thrones. No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it.” (15:45-48)

Our Ayat (proofs, verses, lessons, signs, revelations, etc.) and were Muslims (i.e., who submit totally to Allah’s Will, and believe in the Oneness of Allah). Enter Jannah, you and your wives, in happiness.’ Trays of gold and cups will be passed round them; (there will be) therein all that inner-selves could desire, and all that eyes could delight in and you will abide therein forever. This is the Jannah which you have been made to inherit because of your deeds which you used to do (in the life of the world). Therein for you will be fruits in plenty, of which you will eat (as you desire).” (43:68-73)

“Verily, the Muttaqun (the pious), will be in place of security (Jannah). Among Gardens and springs. Dressed in fine silk and (also) in thick silk, facing each other. So (it will be). And We shall marry them to Hur (fair females) with wide, lovely eyes. They will call therein for every kind of fruit in peace and security. They will never taste death therein except the first death (of this world), and He will save them from the torment of the blazing Fire. As a bounty from your Rubb! That will be the supreme success!” (44:51-57)

“Verily, Al-Abrar (the pious and righteous) will be in Delight (Jannah). On thrones, looking (at all things). You will recognise in their faces the brightness of delight. They will be given to drink of pure sealed wine. The last thereof (that wine) will be the smell of musk, and for this let (all) those strive who want to strive (i.e., hasten earnestly to the obedience of Allah). It (that wine) will be mixed with Tasnim. A spring whereof drink those nearest to Allah.” (83:22-28)

The Qur’anic Ayat on the subject are many and well-known.

Hadith: 1880. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The inhabitants of Jannah will eat and drink therein, but they will not have to pass excrement, to blow their noses or to urinate. Their food will be digested producing belch which will give out a smell like that of musk. They will be inspired to declare the freedom of Allah from imperfection and proclaim His Greatness as easily as you breathe.” [Muslim].
Commentary: Belching the vapours of musk means that after meals one would not feel heaviness and acidity. On the other hand, the belch will give out scented air, and the food will be digested by it. There will be no excrement or urine there.

Secondly, recitation of Allah’s Name will ever remain on their tongues without the least effort like the way we breathe, without any effort whatsoever. In other words the food in Jannah would be so light and fine that there would be no disagreeable urine excrement. On the other hand, there will only be fine smell like that of musk.

Hadith: 1881. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “Allah, the Exalted, has said: `I have prepared for my righteous slaves what no eye has seen, no ear has heard, and the mind of no man has conceived.’ If you wish, recite: `No person knows what is kept hidden for them of joy as a reward for what they used to do.”’ (32:17) [Al-Bukhari and Muslim].
Commentary: About the gifts and pleasures of Jannah, here a Hadith has been stated in the Words of Allah. The subject matter is confirmed from the Verse of the Qur’an given in the text of the Hadith.

Hadith: 1882. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “The first group (of people) to enter Jannah will be shining like the moon on a full-moon night. Then will come those who follow them who will be like the most shining planet in the sky. They will not stand in need of urinating or relieving of nature or of spitting or blowing their noses. Their combs will be of gold and their sweat will smell like musk; in their censers the aloes-wood will be used. Their wives will be large eyed maidens. All men will be alike in the form of their father `Adam, sixty cubits tall.”

Another narration is: The Messenger of Allah (PBUH) said, “Their utensils will be of gold, their perspiration will smell like musk; everyone of them will have two wives; the marrow of the bones of the wives’ legs will be seen through the flesh out of excessive beauty. They (i.e., the people of Jannah) will neither have difference, nor enmity (hatred) amongst themselves; their hearts will be as if one heart, and they will be glorifying Allah in the morning and in the afternoon.” [Al-Bukhari and Muslim].
Commentary:

1. The people in the Jannah would be similar in shape and height, etc. There would be no differences between them. It won’t be that one person is beautiful and the other ugly or one is fair in colour and the other is black. This is one view. The other view is that they would be similar in being good mannered and the desirable and loving disposition. They will be on the highest pedestal of ethics, etiquette, politeness and morality. None of them would be immoral, discourteous or ill-tempered.
2. Everyone there would have two wives. They would either be from the houris or from the humans. The narration, which claims that everyone would have seventy-two wives has a weak chain of narrators. However, in one narration of At-Tirmidhi which has been claimed to be Sahih, it is stated that a martyr would get seventy-two wives. (At-Tirmidhi, Chapter about the Superiority of Jihad). Then the saying, “One would get in the Jannah what he wants” may also be considered and so the possibility of more than two wives cannot be denied.
3. Hur is the plural of Howra It means white and pink. So it is said that one would be bewildered to see their beauty. `Ein is the plural of `Aina’ It means one having large eyes like a deer. In another narration it is said that if any one of them just peeps towards our earth, the whole space would be filled with scent and all the space would be lighted. Her sheet of cloth used to cover the head and the bosom would be so precious that its cost would exceed this whole material earth. (Sahih Al-Bukhari, Book of Jihad, Chapter about Houri).

Hadith: 1883. Al-Mughirah bin Shu`bah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “Musa (Moses) (PBUH) asked his Rubb: `Who amongst the inhabitants of Jannah will be the lowest in rank?’ He said: `It will be a person who will be admitted into Jannah last of all when all the dwellers of Jannah have entered Jannah. It will be said to him: Enter Jannah. But he will say: O my Rubb! How should I enter while the people have settled in their apartments and taken their shares? It will be said to him: Will you be satisfied and pleased if you have a kingdom like that of a monarch of the world? He will say: I will be content, my Rubb. Allah will say: For you is that, and like that and like that and like that and like that. He will say at the fifth time: I am well-pleased, my Rubb. Allah will say: It is for you and ten times more like it. You will have whatever your soul desires and whatever your eyes could delight in. He will say: I am well-pleased, my Rubb.’ Musa (PBUH) said: `Who will be of the highest rank in Jannah.’ Allah said: `They are those whom I chose and I established their honour with My Own Hand. I attest with My Seal that they will be blessed with such bounties as no eye has seen, no ear has heard and no human mind has perceived.”’ [Muslim].
Commentary: This Hadith highlights Allah’s unbounded Mercy and Bounty upon His slaves in Jannah although they do not deserve all that.

Hadith: 1884. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “I know of the last of the inhabitants of the Hell to be taken out from there and the last one to enter Jannah. He is a man who will come out of the Fire, crawling on all fours. Allah, the Rubb of glory and honour will say to him: `Go and enter Jannah.’ He will go to it and think that it is full up. He will then come back and say: `O my Rubb, it is full up.’ Allah will say to him: `Go and enter Jannah.’ He will again go to it and think that it is full up. So he will turn back. Allah will again say: `Go and enter Jannah. For you have what is equal to ten times the world.’ He will say: `Are You making fun of me while You are the King?” At this I (i.e., the narrator) saw the Messenger of Allah (PBUH) laugh till his premolars were visible and he said, “Such man will be the last dweller of Jannah in its lowest rank.” [Al-Bukhari and Muslim]
Commentary: The general habit of the Prophet (PBUH) was just to smile. But while telling about the gifts and honours about an ordinary person in Jannah, he could not help laughing in a manner that his molars became visible. The person on the lowest pedestal in Jannah will be given ten times better things and gifts that could he had on this earth. May Allah admit us into Jannah in His Mercy. Amin.

Hadith: 1885. Abu Musa (May Allah be pleased with him) said: The Prophet (PBUH) said, “In Jannah the believer will have a tent made of a single hollowed pearl of which the length will be sixty miles in the sky. The believer will have his wives with him and he will visit them and they will not be able to see one another.” [Al-Bukhari and Muslim].

Hadith: 1886. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (PBUH) said, “There is a tree in Jannah that is so huge that if a rider of a swift horse has to cover its distance from one end to another in one hundred years, he will not be able to do so.”

Another narration from Abu Hurairah (May Allah be pleased with him) is: The Messenger of Allah (PBUH) said, “A rider will not be able to cross its (the tree’s) shade even after travelling for one hundred years.” [Al-Bukhari and Muslim]
Commentary: The horse referred to in the Hadith in described in the Arabic text as `Mudhammar’ i.e., a specially trained and well-looked after horse. Such a horse is first fattened by supplying it with large quantities of food. Then slowly the quantity of food given to it is decreased and it is made to sweat in a hot room until it loses weight and thus, becomes fit for running. The Arabic word “dhil” translated here as `shade,’ in fact, refers to the expansiveness and vastness of the tree. It does not necessarily mean shade in the ordinary sense, as there will be no sun or heat there. Here the expansiveness and vastness of the trees of Jannah has been mentioned. Allah can do what He likes and create whatever He likes.

Hadith: 1887. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (PBUH) said, “The dwellers of Jannah will look at those in the upper abodes above them as you look at a shining star which remains in the eastern or western horizon; such will be the difference in superiority which some of them have over others.” The Messenger of Allah (PBUH) was asked: “Will those be the dwellings of the Prophets which no one else will be able to reach?” He (PBUH) replied, “Yes, but by Him in Whose Hand my soul is! men who believed in Allah and acknowledged the truthfulness of the Messengers will reach them.” [Al-Bukhari and Muslim].
Commentary: In Jannah, people will have different grades according to the strength of their Belief and love of Allah. Some people will be on a position near that of the Prophets. May Allah grant us such lofty places. Amin.

Hadith: 1888. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “A space in Jannah equal to the distance between the middle and the end of a bow will be better than all that upon which the sun rises and sets.” [Al-Bukhari and Muslim].
Commentary: Just a very small — a wee bit of a place in the Jannah is better than the whole world, as this world would soon come to an end while Jannah will be eternal.

Hadith: 1889. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “In Jannah there is a market to which the people will come every Friday. The northern wind will blow and shower fragrance on their faces and clothes and, consequently, it will enhance their beauty and loveliness. They will then return to their wives who will also have increased in their beauty and loveliness, and their families will say to them: `We swear by Allah that you have been increased in beauty and loveliness since leaving us.’ Thereupon they will reply: `We swear by Allah that you have also been increased in beauty and loveliness since we left you.”’ [Muslim].
Commentary: Bazaar refers to a place of gathering, where everything will be available, free of cost. Similarly, Jumu`ah means that people will gather there for a time period equal to that of Jumu`ah, as there will be no sun, nor night and day. Another speciality of Jannah is that the beauty and charm of men and women will go on increasing and so the love and affection between husbands and wives will also keep on progressing and increasing. It will be just the opposite of what happens here in this world.

Hadith: 1890. Sahl bin Sa`d (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “The dwellers of Jannah will see the upper abodes of Jannah as you see the stars in the sky.” [Al-Bukhari and Muslim].
Commentary: See the Commentary on Hadith No. 1887

Hadith: 1891. Sahl bin Sa`d (May Allah be pleased with him) said: I was in the company of the Prophet (PBUH). He gave a description of Jannah and concluded with these words, “There will be bounties which no eye has seen, no ear has heard and no human heart has ever perceived.” He (PBUH) then recited this Verse:

“Their sides forsake their beds, to invoke their Rubb in fear and hope, and they spend (in charity in Allah’s Cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy…” (32:16,17) [Al-Bukhari].
Commentary: The bliss of Jannah which has been mentioned in the narrations of the Prophet (PBUH) have also been alluded to in the above mentioned Ayat of the Noble Qur’an. That is why the Hadith is considered to be the authorized commentary of the Qur’an. It is commentary without which it is not possible to grasp the real meaning of the Qur’an.

Hadith: 1892. Abu Sa`id and Abu Hurairah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “When the dwellers of Jannah enter Jannah, an announcer will call: (You have a promise from Allah that) you will live therein and you will never die; you will stay healthy therein and you will never fall ill; you will stay young and you will never become old; you will be under a constant bliss and you will never feel miserable.” [Muslim].
Commentary: We live in this world according to our life span but we never know when this life may come to an end. Youth is a fleeting experience and with the passage of time it turns into old age. One cannot even be sure about the ease in this life. Any time one may land into hardships. In short, nothing is constant in this world. In Jannah, however, everything will be permanent. Life will be without any danger of death, there will be health without any risk of disease. There will be happiness and bliss without any fear of aging. Everywhere there will be happiness, ease, comfort, enjoyment without any pain, worry, hardship or distress.

Hadith: 1893. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “The lowest place of any of you in Jannah will be that Allah will tell him to express his wish. He will wish and wish again. Allah will then ask him: `Have you expressed your wish?’ He will answer: `Yes, I have.’ Allah will say: `You will have what you have wished for and the like thereof along with it.”’

Hadith: 1894. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “Allah, the Rubb of honour and glory, will say to the inhabitants of Jannah: `O inhabitants of Jannah!’ They will respond: `Here we are! At Your service, O our Rubb. All good is in Your Hand!’ He will ask them: `Are you pleased?’ They will reply: `Why should we not be pleased, O Rubb, when You have given us what You have not given to any of Your creatures?’ Allah will say: `Shall I not give you something better than that?’ They will ask: `O Rubb! What can be better than that?’ Allah will say: `I shall bestow My Pleasure upon you and I shall never be displeased with you.”’ [Al-Bukhari and Muslim].
Commentary: The declaration about Allah being pleased with the dwellers of Jannah will certainly be the greatest of the boons and rewards of Jannah.

Hadith: 1895. Jarir bin `Abdullah (May Allah be pleased with him) reported: We were sitting with the Messenger of Allah (PBUH) when he looked at the full moon and observed, “You shall see your Rubb in the Hereafter as you are seeing this moon; and you will not feel the slightest inconvenience in seeing Him.” [Al-Bukhari and Muslim].
Commentary: Just as when we witness the moon there is no problem, no rush or troublesome gathering of people and no pushing of one another, the pious will see Allah without any trouble or difficulty. How shall we see Him, we cannot describe this even by any instance or parable. In Surat Ash-Shu`ra’, Verse 11, it is said that there is nothing like Him. However, we cannot see Him in this world with these worldly eyes. The reason is that, as Imam Malik says, these eyes are just temporary and they cannot bear the Sight of Allah. This is why the research scholars claim that the Prophet (PBUH) did not actually see Allah during his journey to the heavens; he only talked to Allah by way of Revelation. The saying of `Aishah (May Allah be pleased with her) also proves this contention. However, it would be possible to see Allah in Jannah as everything there will be eternal and indestructible. Similar will be the case with the sight and eyes which will be provided to us there. Such eyes would have the power to see Allah.

Hadith: 1896. Suhaib (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When the inhabitants of Jannah enter Jannah, Allah, the Glorious and Exalted, will say to them: `Do you wish me to give you anything more?’ They will reply: `Have You not made our faces bright? Have You not brought us into Jannah and delivered us from the Hell?’ And Allah will remove the Veil. The (dwellers of Jannah) will feel that they have not been awarded anything dearer to them than looking at their Rubb.” [Muslim].

Allah, the Exalted, says:

“Verily, those who believe and do deeds of righteousness, their Rubb will guide them through their Faith; under them will flow rivers in the Gardens of Delight (Jannah). Their way of request therein will be Subhanaka Allahumma (Glory to You, O Allah!) and Salam (peace, safety from evil) will be their greetings therein (Jannah)! and the close of their request will be: Al-hamdu lillahi Rabbil-`Alamin [All the praises and thanks are to Allah, the Rubb of `Alamin (mankind, jinn and all that exists)].” (10:9,10)

FROM ADAB AL MUFRAD

Adab Al Mufrad>
Book 31: Supplication

Adab Al Mufrad>Book 31: Supplications
Chapter 272. What to say in the morning

604. Abu Hurayra said, “The Prophet, may Allah bless him and grant him peace, would say in the morning, ‘We have reached the morning and the kingdom belongs to Allah and all praise belongs to has no partner. There is no god but Allah and to Him is the gathering.’ In the evening he would say, ‘We have reached the evening and the kingdom belongs to Allah and all praise belongs to Allah who has no partner. There is no god but Allah and to Him is the return.”
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 31: Supplications
Chapter 273. Someone who uses other supplications

605. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The noble son of the noble son of the noble son of the noble son was Yusuf son of Ya’qub son of Ishaq son of Ibrahim, the Khalil (close friend) of the Merciful, the blessed and Exalted.” The Messenger of Allah, may Allah bless him and grant him peace, said, “If I had remained in prison for as long as Yusuf remained in prison and then the man with the invitation had come to me, I would have accepted it. When the messenger came to him, he said, ‘Go back to your master and enquire of him what happened about the women who cut their hands. ‘ (12:50) Allah showed mercy to Lut when he sought refuge in a strong pillar when he said to his people, ‘If only I had the strength to combat you or could seek refuge in a some powerful support!’ (11:80) Allah did not send any Prophet after him but that he was one of the wealthy of his people.”
Grade: Hasan (Sound) and Saheeh (Authentic)
Commentary: Yoosuf combined the nobility of messengership, knowledge, handsomeness, modesty, good character, fairness and leadership – peace be upon him –. Lut (alayhis-Salam) wished that he could seek refuge in some strong family background by way of seeking a means. Otherwise, he had his refuge with Allah the Mighty and Sublime; he – peace and blessings be upon him – had said: “My Lord, Give me victory of the people who are mischiefmakers”. (Q 29: 30). The point here is the supplication of the Prophetﷺ for his brother, Lut – peace be upon him.

Adab Al Mufrad>Book 31: Supplications
Chapter 274. Sincere supplication

606. ‘Abdu’r-Rahman ibn Yazid said, “Ar-Rabi’ used to go to ‘Alqama every Friday. When I was not there, they would send for me. Once he came when I was not there. ‘Alqama met me and told me, ‘Did you not see what ar-Rabi’ brought? He said, “Do you not see how frequently people make supplication and how rarely they are answered? That is because Allah Almighty only accepts the sincere supplication.”‘ I asked, ‘Didn’t ‘Abdullah say that?’ He asked, ‘What did he say?’ I said that ‘Abdullah said, ‘Allah does not listen to someone who wants other people to hear not someone who shows off nor who plays. He only listens to the one who makes a supplication firmly from his heart.’ He said, ‘Did he mention ‘Alqama?’ ‘Yes’ was the answer.”
Grade: Saheeh (Authentic)
Commentary: Allah the Mighty and Sublime only accepts righteous deeds done for His Sake including supplications. If the condition was as described in that generation in which many of the people were amongst the students of the companions, the situation is certainly worse today – and the one who is safe is he that is protected by Allah! Therefore, we must purify our righteous deeds from show-off and not seek popularity with the same actions with which we should seek only the Face of Allah the Mighty and Sublime.

Adab Al Mufrad>Book 31: Supplications
Chapter 275. Be firm in supplication, for Allah cannot be forced

607. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When one of you makes a supplication, he should not say, ‘If you wish.’ He should be firm in asking and he should have great hope. Allah does not think that anything that He gives is too great.'”
Grade: Saheeh (Authentic)

608. Anas reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When one of you makes a supplication, he should be firm in the supplication and not say, ‘O Allah, if you like, give to me.’ Allah cannot be forced against His will.”
Grade: Saheeh (Authentic)
Commentary: We should be humble and hopeful of answer in our supplications, and not be arrogant and evasive, for Allah is Beneficent and Merciful Who loves to be asked and is Able to do what He Wills

Adab Al Mufrad>Book 31: Supplications
Chapter 276. Raising the hands in supplication

609. Abu Nu’aym, who is Wahb, said, “I saw Ibn ‘Umar and Ibn az-Zubayr making supplication, cupping their palms in front of their faces.”
Grade: Da’eef (Weak)

610.‘A’isha say that she saw the Prophet, may Allah bless him and grant him peace, making supplication with his hands raised, saying, ‘I am a man, so do not punish me. If I harm any man of the believers or revile him, do not punish me for that.'”
Grade: Saheeh (Authentic)
Commentary: From the points of benefit in this hadeeth are: 1. One could offer his daughter or sister to a pious person to marry. 2. The Muslim should make efforts to reconcile between his brothers if he got aware of any disagreement between them. Nevertheless, he should confirm whatever he hears in that regard. 3. Muslims, the scholars and the students of knowledge especially, should always avoid to make statements that cause disaffection and polarize the community. 4. The companions had respect for one another; they would even alarm one another with a fellow companion during a disagreement. 5. The Prophetﷺ is a human being; so, he gets annoyed too as is from the nature of human beings to get annoyed. 6. The Prophetﷺ dearly loved his community; and so, he supplicated that his curse or abuse of the one who does not deserve it should be made blessings for such a person. 7. Bringing food items and other needs of one’s household even if it be in a sack on one’s shoulders and serving the household is from good character

611. Abu Hurayra said, “At-Tufayl ibn ‘Amr ad-Dawsi came to the Messenger of Allah, may Allah bless him and grant him peace, and said, ‘Messenger of Allah, Daws have rebelled and rejected, so ask Allah to curse them.’ The Messenger of Allah, may Allah bless him and grant him peace, faced the qibla and raised his hands and the people thought that he was going to curse them. He said, ‘O Allah, guide Daws and lead them!'”
Grade: Saheeh (Authentic)

612. Anas said, “No rain fell for a year and so one of the Muslims went to the Prophet, may Allah bless him and grant him peace, on Jumu’a (Friday). He said, ‘Messenger of Allah, there has been no rain and the ground is dry and people’s wealth has been destroyed.’ He raised his hand when there was not a cloud to be seen in the sky. He stretched out his arms until I could see the whiteness of his armpits and asked Allah for rain. As soon as we finished the prayer, (the rain was such that) the youth whose house was near was afraid to return to his family. It last past Friday, The following Friday, they said, ‘Messenger of Allah, the houses have fallen down and the paths are blocked.’ He smiled and observed how quickly the son of Adam becomes discontented. He said while making a gesture with his hand, ‘O Allah, around us and not on us.’ And the rain cleared away from Madina.”
Grade: Saheeh (Authentic)
Commentary: The hadeth highlights the following amongst others: 1. The excellence of supplications; and that by it Allah the Mighty and Sublime brings relief to the distressed. 2. The Prophetﷺ’s concern for the welfare of the people. 3. The permissibility seeking supplications from the pious. 4. It is recommended to raise our hands during supplications. 5. It forms evidence for Allah’s Existence and that He Hears and is above the heavens.

613.’Ikrima heard ‘A’isha, may Allah be pleased with her, say that she say the Prophet, may Allah bless him and grant him peace, raise his hands in supplication, saying, ‘O Allah, I am a mortal, so do not punish me. If I harm or revile a Muslim man, do not punish me for it!'”
Commentary: As No. 610, with a different isnād.

614. Jabir ibn ‘Abdullah reported that at-Tufayl ibn ‘Amr asked the Prophet, may Allah bless him and grant him peace, “Do you want a fortress and a citadel? The fortress of Daws.” The Messenger of Allah, may Allah bless him and grant him peace, refused it because of what Allah had stored up for the Ansar. At-Tufayl made hijra and a man of his people made hijra with him. The man fell ill and was in torment (or words to that effect) and he crawled over to a quiver, took out an arrow, sliced his veins and died. At-Tufayl saw him a dream and asked him, “What has been done to you?” He replied, “I was forgiven because of my hijra to the Prophet, may Allah bless him and grant him peace.” He asked, “What happened to your hands?” He replied, “It was said, ‘We will not put right in you that part of your hands which you destroyed.'” He said that at-Tufayl related that tot he Prophet, may Allah bless him and grant him peace, and the Prophet said, “O Allah, forgive his hands!” and he raised his hands when he said it.
Grade: Da’eef (Weak)

615. Anas ibn Malik said, “The Messenger of Allah, may Allah bless him and grant him peace, used to seek refuge with Allah, saying, ‘O Allah, I seek refuge with you from laziness. I seek refuge with You from cowardice. I seek refuge with you from senility. I seek refuge with You from miserliness.'”
Grade: Saheeh (Authentic)
Commentary: Laziness, to lack courage, mental and physical weakness due to old age and being stingy are traits, each of which affects the religious and mundane responsibilities of the servant. The victim is either only able to partially carryout the duties or completely abandons them! The hadeeth encourages towards fulfilling one’s duties by seeking protection from whatever hinders that.

616. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said that Allah Almighty said, “I am according to My slave’s opinion of Me, and I am with him when He calls on Me.'”
Grade: Saheeh (Authentic)
Commentary: When the slave raises up his hand in supplication out of humility, seeking his needs from the Creator of the Heavens and the Earth, full of hope in Him to grant his requests, he finds that his supplications are granted, for Allah is Merciful, He Hears and Responds.

Adab Al Mufrad>Book 31: Supplications
Chapter 277. The best way of asking for forgiveness

617. Shaddad ibn Aws reported that the Prophet, may Allah bless him and grant him peace, said, “The best way of asking forgiveness is ‘O Allah, You are my Lord. There is no god but You. You created me and I am Your slave. I follow Your covenant and promise as much as I can. I acknowledge Your blessing and I confess to my wrong actions, so forgive me. Only You can forgive wrong actions. I seek refuge with You from the evil of what I have done.’ If he says it in the evening and then dies, he will enter the Garden or he said that he will be one of the people of the Garden. If he says it in the morning and dies that day it is the same.”
Grade: Saheeh (Authentic)
Commentary: The servant – in these wonderful expressions of the Prophetﷺ is taught to humble himself before Allah, affirm His Lordship and the fact that He alone deserves to be worshipped; to acknowledge and thank Allah for His favors on him, and seek His protection from the consequences of his sins before asking to be forgiven and pardoned. It follows with an affirmation that He alone forgives sins, and it encourages towards sincerely seeking forgiveness for sins.

618. Ibn ‘Umar said, “We used to say this a hundred times in the assembly of the Prophet, may Allah bless him and grant him peace, ‘O Lord, forgive me and turn to me. You are the Ever-Turning, the Merciful.'”
Grade: Saheeh (Authentic)
Commentary: Heﷺ had said, “Seek repentance from Allah for I seek repentance from Him a hundred times every day” and that, “By Allah, I seek forgiveness from Allah and repent unto Him more than seventy times in the day.” (Al-Bukhaaree). If the one who had been forgiven his past and future sins seek forgiveness and repent unto Allah this much, then it behoves us to sincerely hasten towards this righteous act. May Allah forgive us all; Amin.

619. ‘A’isha said, “The Messenger of Allah, may Allah bless him and grant him peace, prayed the Duha prayer and then said, ‘O Lord, forgive me and turn to me. You are the Ever-Turning, the Merciful’ a hundred times.”
Grade: Saheeh (Authentic)

620. See 617.
Grade: Saheeh (Authentic)
Commentary: Same as hadeeth no. 617 with slight difference.

621. ‘Abdullah ibn ‘Umar said, “I heard the Prophet, may Allah bless him and grant him peace, say, ‘Turn in repentance to Allah. I turn to Him a hundred times every day.”
Grade: Saheeh (Authentic)

622. Ka’b ibn ‘Ujra said, “Those who repeat the supplications which follow the prayers will not be disappointed. They are: ‘Glory be to Allah’; ‘Praise be to Allah’; and ‘There is no god but Allah’ a hundred times.”
Grade: Saheeh (Authentic)
Commentary: In the version in Saheeh Muslim of the same hadeeth, it says, “Those who repeat what is after every obligatory prayer…” showing that the appropriate time to read the formula is after the daily obligatory prayers. The direct ascription of the statement to the Prophetﷺ is also authentic. See Saheeh al-Adab al-Mufrad by Imam Al-Albaanee (الله رحمه ,(no. 486.

Adab Al Mufrad>Book 31: Supplications
Chapter 278. The supplication for someone when he is absent

623.’Abdullah ibn ‘Amr reported that the Prophet, may Allah bless him and grant him peace, said, “The swiftest supplication to be answered is the supplication of someone for another person who is not present.”
Grade: Da’eef (Weak)

624. Abu Bakr as-Siddiq was heard to say, “The supplication of a brother in Allah is answered.”
Grade: Saheeh (Authentic)

625. Safwan ibn ‘Abdullah ibn Safwan, who was married to the daughter of Abu’d-Darda’, said, “I visited them in Syria and found Umm ad-Darda’ in the house, but not Abu’d-Darda’. She asked, ‘Are you intending to go on hajj this year?’ ‘Yes,’ I replied. She said, ‘Make supplication to Allah and ask for good for us. The Prophet, may Allah bless him and grant him peace, said, “The supplication of a Muslim man for his absent brother is answered. At his head there is a guardian angel. Whenever he asks Allah to give his brother good, the angel says, ‘Amen, and may you have the same.'”‘ I met Abu’d-Darda’ in the market and he said something similar which was related from the Prophet, may Allah bless him and grant him peace.”
Grade: Saheeh (Authentic)
Commentary: It highlights the permissibility of requesting the person going on hajj or a journey to supplicate for one during the journey. The report of Abu Darda is collected in Saheeh Muslim.

626.‘Abdullah ibn ‘Amr reported that a man said, “O Allah, forgive me and Muhammad alone!” The Prophet, may Allah bless him and grant him peace, said, “You have veiled it from many people.”
Grade: Saheeh (Authentic)
Commentary: The people of knowledge are to teach the people and guide them towards that which is more beneficial in whatever they do. The narration discourages restricting supplications to include only a few – and to mention a few in a supplication does not mean restriction. In another report of the same hadeeth, it says: the man said, “O Allah, show mercy unto me and Muhammad, and do not show mercy to anyone along with us!” during the Prayer. When the Prophetﷺ had finished the prayer he said, “You have restricted something broad.” (Al-Bukhaaree).

627. Ibn ‘Umar said, “I heard the Prophet, may Allah bless him and grant him peace, asking Allah to forgive him a hundred times in this assembly with the words, ‘O Allah, forgive me and turn to me and show mercy to me. You are the Ever-Turning, Merciful.'”
Grade: Saheeh (Authentic)
Commentary: Heﷺ had said, “Seek repentance from Allah for I seek repentance from Him a hundred times every day” and that, “By Allah, I seek forgiveness from Allah and repent unto Him more than seventy times in the day.” (Al-Bukhaaree). If the one who had been forgiven his past and future sins seek forgiveness and repent unto Allah this much, then it behoves us to sincerely hasten towards this righteous act. May Allah forgive us all; Amin.

Adab Al Mufrad>Book 31: Supplications
Chapter 279. Chapter

628. Ibn ‘Umar said, “I make supplication in everything I do even that Allah will make the stride of my animal long so that I find ease in that.”
Grade: Da’eef (Weak)

629. It is reported that ‘Umar used to make supplication with his words, “) Allah, let me die with the pious and do not leave me among the evil. Join me to the good.”
Grade: Saheeh (Authentic)
Commentary: The pious predecessors – may Allah be pleased with them all – paid serious attention to piety. So, they supplicated a great deal to be blessed with righteous deeds that will out of Allah’s mercy join them with the pious.

630. It is related that ‘Abdullah used to use these supplications a lot: ‘Our Lord, make peace between us and guide us on the path of Islam. Save us from the darkness (and bring us) to the light. Remove acts of deviance from us, both open and hidden. Bless us in our ears, our eyes, our hearts, our wives and our children. Turn to us. You are the Ever-Turning, Most Merciful. Make us thankful for Your blessing and make us among those who give praise for it and proclaim it. Perfect it for us.”
Grade: Saheeh (Authentic)

631. When Anas made supplication for his brother, he said, “May Allah bless him with the blessing of those who are pious. They are neither unjust nor corrupt. They stand at night in prayer and fast in the day.”
Grade: Saheeh (Authentic)

632.‘Amr ibn al-Harith said, “My mother took me to the Prophet, may Allah bless him and grant him peace, and stroked my head and prayed for provision to be given to me.”
Grade: Saheeh (Authentic)
Commentary: See hadeeth no. 88 and its comment.

633. Anas ibn Malik was told, “Your brothers have come to you from Basra (and that day he was at the zawiyya) wanting for you to make supplication to Allah for them.” He said, “O Allah, forgive them and show mercy to them. Give them good in this world and good in the Next World and protect them from the punishment of the Fire.” They asked him to say more and he said repeated the same thing. He said, “If you are given this, you have been given the good of this world and the Next.”
Grade: Saheeh (Authentic)
Commentary: It encourages seeking supplications from a person whose religion is trusted even if that would require journeying, and that one should employ brief and encompassing words in prayers. Explaining the report of Anas bin Malik that: “Most of the supplications of the Prophetﷺ was: Rabbanaa ’ātinā fi’d-dunyā hasanatan wa fi’l-’ākirati hasanatan wa qinā ‘adh-āba’n-nār (Our Lord Give us good in this world and good in the World Hereafter and protect us from the punishment of the Fire)”, Qaadee Abu Musa, ‘Iyyaad bin Musa (الله رحمه (said, “He would mostly supplicate with this verse because it includes the imports of all supplications of the affairs of this world and the hereafter.”

634. Anas ibn Malik said, “The Prophet, may Allah bless him and grant him peace, took a bough and shook it and not all the leaves fell off. Then he shook it again and not all the leaves fell off. Then he shook it a third time but not all the leaves fell off. He said, ‘Saying, “Glory be to Allah and praise be to Allah and there is no god but Allah” makes errors fall away as the leaves of a tree fall away.'”
Grade: Hasan (Sound)
Commentary: From the methods of teaching is illustration; the Prophetﷺ likened the dropping of the leaves to how sins fall-off when the formula is sincerely read. The hadeeth shows the virtue of the formula and encourages towards seeking means of shedding our sins. May Allah grant us His forgiveness; Amin.

635. Anas reported that a woman came to the Prophet, to complain to him of a need. He said, ‘Shall I show you something better than that? You should say, ‘There is no god but Allah’ 33 times when you go to sleep and say ‘Glory be to Allah’ 33 times and say ‘Praise be to Allah’ 34 times and then that hundred is better than his world and all that it contains.'”
Grade: Da’eef (Weak)
Commentary: However, the narration is authentically reported through Alee in Saheeh al-Bukhaaree, Muslim and Sunan at-Tirmidhee. See hadeeth no. 1216.

636. The Prophet, may Allah bless him and grant him peace, said, “If someone says, ‘There is no god but Allah’ one hundred times, ‘Glory be to Allah’ one hundred times’ and ‘Allah is greater’ one hundred times, that is better than freeing ten slaves and slaughtering seven camels.”
Grade: Da’eef (Weak)

637. A man came to the Prophet, may Allah bless him and grant him peace, and said, “Messenger of Allah, what is the best supplication?” He answered, “Asking Allah for forgiveness and well-being in this world and the Next world.” Then he came to him the following day and asked, “Prophet of Allah, what is the best supplication?” He answered, “Asking Allah for forgiveness and well-being in this world and the Next world. When you are given well-being in this world and the Next, then you have achieved success.”
Grade: Saheeh (Authentic)
Commentary: The word, al-‘Aafiyah (translated as ‘well-being’) means being protected from different forms of evil: trials and tribulations, sicknesses and other afflictions. It would also include protection from the difficulties of the grave and the Day of Recompense. As such, to seek forgives and ‘Aafiyah is from brief supplications with all-encompassing meanings.

638. Abu Dharr reported that the Prophet, may Allah bless him and grant him peace, said, “The words which Allah loves most are: ‘Glory be to Allah who has no partner. His is the Kingdomand praise is His and He has power over allthings. There is no power nor strength except by Allah. Glory be to Allah and by His praise.”
Grade: Saheeh (Authentic)
Commentary: As joining partners with Allah the Exalted is the most hated sin to Allah, the most beloved words to Him – Glorious is He – are those that declare His Oneness, praise and glorify Him and rightly ascribe Power and Authority to Him.

639. Umm Kulthum, the daughter of Abu Bakr, reported that ‘A’isha said, “The Prophet, may Allah bless him and grant him peace, came to me while I was praying when he needed something. I was taking a long time and he said, ”A’isha, you must make the comprehensive supplication.’ When I finished, I asked, ‘Messenger of Allah, what is the comprehensive supplication?’ He said, ‘Say: “O Allah, I ask You for all good, both sooner and later, what I know of it and what I do not know. I seek refuge with You from all evil, both sooner and later, what I know of it and what I do not know. I ask You for the Garden an d whatever words or actions bring one near to it. I seek refuge with You from the Fire and whatever words or actions bring one near to it. I ask You by what Muhammad asked You and I seek refuge from You by what Muhammad sought refuge from and whatever fate You have decreed for me, make its end right guidance.”‘”
Grade: Saheeh (Authentic)
Commentary: The hadeeth exhorts towards being brief but encompassing in our supplications. In an authentic hadeeth collected by Imam Aboo Dawood in his Sunan, ‘A’aisha (عنها الله ريض (said, “The Prophetﷺ would prefer encompassing supplications, and he left other than that.” Good deeds and actions that lead to the Garden include seeking the knowledge of the rulings of the religion and acting according to it. Asking for whatever the Prophetﷺ asked for and seeking refuge from all what he sought refuge from further shows the comprehensiveness of this supplication.

Adab Al Mufrad>Book 31: Supplications
Chapter 280. The prayer on the Prophet, may Allah bless him and grant him peace

640. Abu Sa’id al-Khudri reported that the Prophet, may Allah bless him and grant him peace, said, “If any Muslim does not have anything to give as sadaqa, he should say in his supplication, ‘O Allah, bless Muhammad, Your slave and Your Messenger and bless the believers, both men and women, and the Muslims, both men and women.’ That will be sadaqa for him.”
Grade: Da’eef (Weak)

641. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “If anyone says, ‘O Allah, bless Muhammad and the family of Muhammad as You blessed Ibrahim and the family of Ibrahim. Shower blessings on Muhammad and the family of Muhammad as You showered blessings on Ibrahim and the family of Ibrahim. Show mercy to Muhammad and the family of Muhammad as You showed mercy to Ibrahim and the family of Ibrahim,’ I will testify for him on the Day of Rising and I will intercede for him.”
Grade: Da’eef (Weak)

642. Malik ibn Aws ibn al-Hadathan said, “The Prophet, may Allah bless him and grant him peace, went out to open ground to answer a call of nature and did not find anyone to follow him. ‘Umar went out and followed him with a clay pot or wudu’ vessel. He found him prostrating in a river bed. He fell back and sat behind him until the Prophet, may Allah bless him and grant him peace, lifted his head. He said, ‘You have done well, ‘Umar. When you found me prostrating, you went behind me. Jibril came to me and said, ‘If someone says the prayer on you once, Allah will pray ten times on him and raise him ten degrees.'”
Grade: Hasan (Sound)
Commentary: The hadeeth contains the following benefits among others: 1. It is beneficial to be in the company the scholars. Umar t followed the Prophetﷺ and benefitted. 2. Teachers should acknowledge good things done by their students; more so, when such will lead them to doing more good things. 3. It exhorts towards saying Salaat and Salaam on the Prophetﷺ. Imam Al-Albaanee (الله رحمه (explained, “The best of what is said about the meaning of Salaat on the Prophetﷺ is that of Abu l-‘Aaliyah, that: Allah’s Salaat on His Prophet is His praising him and extolling him; and the Salaat of the angels and others on him is: asking (for more of) that from Allah the Exalted.” 4. Allah the Mighty and Sublime rewards the good deeds of His slaves in manifolds.

643. Anas ibn Malik reported that the Prophet, may Allah bless him and grant him peace, said, “If anyone says the prayer on me once, Allah prays on him ten times and removes ten errors from him.”
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 31: Supplications
Chapter 281. Someone who hears the Prophet, may Allah bless him and grant him peace, mentioned in his presence and does not bless him

644. Jabir ibn ‘Abdullah reported that the Prophet, may Allah bless him and grant him peace, went up the minbar. When he reached the first step, he said, “Amen”. When he ascended to the second step, he said, “Amen,” and when he stepped onto the third step, he said, “Amen.” They said, “Messenger of Allah, we heard you say ‘Amen’ three times.” He said, “When I went up the first step, Jibril, may Allah bless him and grant him peace, came to me and said, ‘Wretched is the slave to whom Ramadan comes and when it passes from him is not forgiven.’ I said, ‘Amen.’ Then he said, ‘Wretched is the slave who has one or both of his parents alive and they do not let him enter the Garden.’ I said, ‘Amen.’ Then he said, ‘Wretched is a slave who does not bless you when you are mentioned in his presence,’ and I said, ‘Amen.'”
Grade: Saheeh (Authentic)
Commentary: See hadeeth no. 21. However, the point in this hadeeth vis-avis the chapter heading is that, it is obligatory that whenever the Prophet’s name is mentioned in our presence, we should send salutations to him – peace and blessings be upon him. From the benefits of saying salutation upon the Prophetﷺ is success and prosperity which in the parlance of the Sharee’ah really refers to entrance into the Garden.

645. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “If anyone prays once on me, Allah will pray ten times on him.'”
Grade: Saheeh (Authentic)

646.Similar to 644 except it has “Shame on” rather than “Wretched isÉ”
Grade: Hasan (Sound) and Saheeh (Authentic)

647. Juwayriyya, the daughter of al-Harith ibn Abi Dirar, (whose name had been Barra but the Prophet, may Allah bless him and grant him peace, had renamed her Juwayriyya) reported that the Prophet, may Allah bless him and grant him peace, had left her and he did not want to go back in while her name was Barra. Then he went back to her while it was late in the day and found that she was still sitting. “Are you still sitting?” he asked, “After I left you I uttered four phrases three times. If they were to be weighed against all your words, they would outweigh them. They are: ‘Glory be to Allah and by His praise in number as great as His creation and in accordance with His own pleasure and the weight of His Throne and the extent of His words.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth shows: 1. The virtues of these expressions. 2. It is even more beneficial to employ comprehensive formulas during supplications. 3. The excellence of Juwayriyyah (radiya Allahu anha). She would sit for such a long time giving remembrance of Allah 4. That it is allowed to change one’s name if it is from those names that are prohibited or discouraged in the Sharee’ah such as names that show disobedience to Allah, or that have roots with evil people or the like. 5. The benevolence of the Prophetﷺ; he would guide the people to the best and easiest form of attaining their lofty goals

648. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Seek refuge with Allah from Hellfire. Seek refuge with Allah from the punishment of the grave. Seek refuge with Allah from the sedition of the Dajjal. Seek refuge with Allah from the trials of life and death.”
Grade: Saheeh (Authentic)
Commentary: Seeking refuge from the tribulations that the Dajjal (Impostor) will bring about in the End times implies refuge from following him. As for the trials of life and death, Imam Ibn Daqeeq al-‘Eid (الله رحمه (said it is, “what one faces of trials with worldly things, desires and things we do not know – and the greatest of them – is the issue of (one’s) end at the point of death. As regards the trials of death, it could mean the trials while one is passing away and it (i.e. the trial) is joined with death because of its nearness to it. It could also mean the trial in the grave.

Adab Al Mufrad>Book 31: Supplications
Chapter 282. A man’s supplication for someone who has wronged him

649. Jabir reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “O Allah, let my hearing and sight be sound and make them remain sound until I die. Turn away from me the one who wrongs me and give me revenge on him.”
Grade: Saheeh (Authentic)
Commentary: Basically, this report is weak because it has in its chain, Layth bin Abee Sulaym, a weak reporter, and so, he reported, Allaahumma aslih lī (O Allah, let my…be sound) rather than, Allaahumma matti’nee (O Allah, let my …remain sound) as in the report of Imam al-Bazzaar (الله رحمه (also from Jabir which corresponds with other reports from the companions – may Allah be pleased with them all – from the Prophetﷺ about the same supplication. See Silsilat al-Ahaadeeth is-Saheehah (3170). Our sight and hearing are great blessings from Allah the Mighty and Sublime; and so, they should not be employed in disobedience to Allah so that He does not consequently withdraw this great favor!

650. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, used to say, “O Allah, let me enjoy my sight and hearing and make them remain sound until I die. Turn away my enemy and grant me revenge on him.”
Commentary: As No. 649, from Abū Hurayra, with a different isnād.

651. Tariq ibn Ashyam al-Ashja’i said, “We used to go and visit the Prophet, may Allah bless him and grant him peace. On one occasion a man and woman came and the man asked, ‘Messenger of Allah, what should I say when I pray?’ He replied, ‘Say, “O Allah, forgive me, show mercy to me, guide me and provide for me.; They will combine this world and the Next world for you.'”
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 31: Supplications
Chapter 283. Someone who makes supplication for a long life

652. Umm Qays reported that the Prophet, may Allah bless him and grant him peace, said to her, “What she said will make her life long. They said, “We do not know of any woman who was given the long life that she was given.”
Grade: Da’eef (Weak)
Commentary: It is part of a story transmitted by an-Nasaaee in which she said, “A son of mine died and I became very grieved. I said to the person who was bathing his body (before burial), ‘Don’t wash my son with cold water for it will kill him.’ ” ‘Ukkāsha went to the Prophetﷺ and informed him of what she had said. The Prophetﷺ smiled and said, “What did she say? May she live long.”

653. Anas said, “The Prophet, may Allah bless him and grant him peace, used to come to us, the people of his house. One day he came to us and made supplication for us. Umm Sulaym said, ‘Won’t you make supplication for your little servant?’ He said, ‘O Allah, give him a lot of wealth and children. Make him live long and forgive him.’ “He made supplication for me three times. I have so far buried 103 children (out of the many I have had). My fruits can be eaten twice in the year and I lived a long time until I was embarrassed in front of people, and I hope for forgiveness.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth contains the following points of benefit: (1) The leader should visit his adherents as was the practice of the Prophetﷺ. (2) The Taabi’oon showed great interest in the matters of the religion especially the prayer. (3) The one who prays alone with the imam should stand on the right side of the imam and not on his left side, nor behind him. (4) One could request a person whose religion is trusted to supplicate for him; and such supplications could be made in the presence of the one who requested for it. (5) The parent should always seek and follow the means by which the child earns the blessings of this World and the Hereafter. Umm Sulaim had given her son, Anas to the service of the Prophetﷺ at the prophet’s arrival in Madeenah. So Anas was nurtured in the prophetic household; he was there until the Prophetﷺ died. (6) It is encouraged to ask Allah for abundant wealth and many children as they are both from the favors of Allah. Quite badly, many abort pregnancies today for the flimsiest reason and seek other means of reducing child birth! (7) It is legitimate also, to beseech Allah for long life as is contained in other wordings of the same hadeeth, just as one supplicates for wealth and children. This does not contradict preordainment. (8) The prophet’s supplication for Anas was granted; he lived for over a hundred years, he had over a hundred and twenty children and grand children, and was one of the richest among the Ansar.

Adab Al Mufrad>Book 31: Supplications
Chapter 284. Someone say says, “A person is given an answer as long as he does not seek to hasten it”

654. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The supplication of any of you is answered as long as he does not get impatient and say, ‘I made supplication and was not answered.'”
Grade: Saheeh (Authentic)

655. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The supplication of any of you is answered as long as he does not make supplication for something which is a wrong action or cutting off ties of kinship or become impatient and say, ‘I made supplication and was not answered,’ and so he stops making supplication.'”
Grade: Saheeh (Authentic)
Commentary: After explaining the virtues of supplicating and stating the best forms of supplication, the author, Imam Al-Bukhaaree, pointed out in this chapter, some of the things that may hinder the acceptance of one’s supplications. We beg Allah to accept our supplications; Amin.

Adab Al Mufrad>Book 31: Supplications
Chapter 285. Someone who seeks refuge in Allah from laziness

656. ‘Amr ibn Shu’ayb reported that his grandfather said, “I heard the Prophet, may Allah bless him and grant him peace, say, ‘O Allah, I seek refuge with You from laziness and debt. I seek refuge with You from the trial of the Dajjal. I seek refuge with You from the punishment of the Fire.'”
Grade: Saheeh (Authentic)
Commentary: To seek refuge from debt means that death might not befall us while we owe people’s rights. See comment on hadeeth no. 648.

657. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, used to seek refuge with Allah from the evils of life and death and the punishment of the grave and the evil of the Dajjal.”
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 31: Supplications
Chapter 286. Allah is angry with the person who does not ask Allah

658. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Allah is angry with someone who does not ask of Him.”
Grade: Hasan (Sound)
Commentary: This is because such a person is either despairing of Allah’s mercy or an arrogant!

659. Anas reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When you call on Allah, be definite in your supplication. None of you should say, ‘If You will, give it to me.’ No one can force Allah.”
Commentary: As No. 608, with a different isnād

660. ‘Uthman said that he heard the Prophet, may Allah bless him and grant him peace, say, “A person will not be harmed by anything if he says every morning and evening 33 times, ‘In the Name of Allah by whose Name nothing in the earth or the heaven is harmed. He is the All-Hearing, the All- Knowing.'”
‘Uthman had been afflicted by partial paralysis and the man to whom he said this looked at him (with surprise). He understood that and said, “The hadith is as I have told you, but I did not say it that day and so the decree of Allah was carried out.”
Grade: Hasan (Sound) and Saheeh (Authentic)
Commentary: In another authentic report of the same hadeeth, it says, “No sudden trial will afflict him.” (Aboo Daawood).

Adab Al Mufrad>Book 31: Supplications
Chapter 287. Supplication in the battle ranks in the Cause of Allah

661. Sahl ibn Sa’d said, “There are two hours in which the gates of heaven are opened. At those times very rarely is the supplication of someone who makes supplication rejected: when the call to prayer has been given and when in battle ranks in the Cause of Allah.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth is also authentically reported from the Messenger of Allahﷺ in Sunan Abee Daawood.

Adab Al Mufrad>Book 31: Supplications
Chapter 288. The supplications of the Prophet, may Allah bless him and grant him peace

662. Abu Sirma reported that the Messenger of Allah, may Allah bless him and grant him peace, used to say, “O Allah, I ask You to make me wealthy and make my mawla wealthy!”
Grade: Da’eef (Weak)

663. Shakal ibn Humayd said, “Messenger of Allah, teach me a supplication that will benefit me.” He said, “Say: ‘O Allah, protect me from the evil of my sight and hearing, my tongue, my heart, and the evil of my desire.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth highlights the following: 1. The companions’ love for supplications. 2. We should ask the scholars of the matters of the religion when such are unknown to us, or in order seek further benefits or just to benefit others from the answer of the scholar. 3. Apart from making sincere efforts to keep Allah’s limits, one should seek refuge with Allah against falling into sins. 4. The favours of Allah on us may also be sources of trials!

664.’Abdullah ibn ‘Abbas reported that the Messenger of Allah may Allah bless him and grant him peace, used to say, “O Allah, help me and do not help against me. Support me and do not support anyone against me. Make guidance easy for me.”

665. Ibn ‘Abbas said, “I heard the Prophet, may Allah bless him and grant him peace, making supplication with these words: ‘O Allah, help me and do not help anyone against me. Devise for me and do not devise against me. Make guidance easy for me. Avert from me the one who attacks me. O Lord, make me grateful to You, remember You, fearful of You, obedient to You and humble to You, supplicating, penitent. Accept my repentance. Wash away my wrong actions and answer my supplication. Establish my proof and guide my heart. Make my tongue correct and make resentment flow out of my heart.'”
Grade: Saheeh (Authentic)
Commentary: The expression, wa’mkur lī wa lā tamkur ‘alayya, translated as, ‘devise for me and do not devise against me’ means, according to Imam Alee al-Qaaree (الله رحمه” ,(O Allah, guide me to the path of warding off my enemies from myself, and guide not my enemies to the path of warding me off himself.” As for ascribing Makr (plot) to Allah the Exalted, Shaykh Muhammad bin Saalih al-‘Uthaymeen (الله رحمه (explained that, “Makr (plot) may be, in some situation, praise and disparagement in another situation: If it is to counter someone who is plotting, then it is praise because it implies that you are stronger than him. If not, then it is dispraise and is called deception. As such, Allah has not described Himself with it except by way of countering and with specification as He the Exalted said: “So they plotted a plot, and We plotted a plot, while they perceived not.” (Q 27: 50), and: “… they were plotting and Allah too was plotting” (Q 8: 30). Allah – Glorious is He and Most High – should not be generally described with it. So one should not say (for example), ‘Allah is a Maakir (Plotter)’! Not by way of informing or naming. Similarly, it should not be said, ‘Allah is a Kaaid (Schemer)’! Not by way of informing or naming. That is because, the meaning could be praise in one situation and dispraise in another. We should not describe Allah with it in a general sense.” Sharh al-‘Aqeedat al-Waasitiyyah (1/331-332).

666. Mu’awiya ibn Abi Sufyan said on the minbar, “None can withhold what You give nor give what Allah withholds. The effort of a person who makes an effort does not benefit him. When Allah desires good for a person, He gives him understanding in the deen.” He added, “I heard these words from the Prophet, may Allah bless him and grant him peace.”
Grade: Saheeh (Authentic)
Commentary: This is clear-cut evidence that basically, the understanding of the religion is gained out of Allah’s favor on the servant. Therewith, He grants the servant steadfastness upon obedience to Him and abstinence from His prohibitions in this world leading the servant to the good of the hereafter. May Allah grant us the understanding of the religion; Amin.

667. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “The firmest supplication is to say, ‘O Allah, you are my Lord and I am Your slave. I have wronged myself and I admit my wrong action. Only You forgive wrong actions, Lord, forgive me.'”
Grade: Da’eef (Weak)

668. Abu Hurayra reported, “The Messenger of , may Allah bless him and grant him peace, used to use this supplication: ‘O Allah, make my deen correct it is the support of my affairs. Make my deen correct it contains my livelihood. Make death a mercy for me from every evil.'”
Grade: Saheeh (Authentic)

669. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, used to seek refuge “from the trouble of affliction, meeting with wretchedness, an evil decree, and the gloating of enemies.” (Sufyan, one of the transmitters said, “There were three items in the hadith. I added one, but I do not know which one.”)
Grade: Saheeh (Authentic)
Commentary: Sufyan mentioned here, is Ibn ‘Uyaynah al-Hilaalee (رحمه الله (one of the great scholars of hadeeth. 2. The one he added here of the four things he mentioned was, ‘the gloating of enemies’. This became obvious, from the reports of the same narration authentically reported from Sufyan (الله رحمه (and collected by Ibn Abee ‘Aasim in his book, As-Sunnah and Imam Ismaa’eelee in his Mustakhraj. Both reports did not include the fourth item. 3. However, seeking refuge from ‘the gloating of the enemies’ is authentically reported from the Prophetﷺ in another hadeeth reported by Abdullah bin ‘Amr bin al-‘Aas collected in Musnad Ahmad and others. As such, the addition that Sufyan bin ‘Uyaynah (الله رحمه (mentioned here was not basically his own idea – may Allah shower blessings on him. 4. It shows the intellectual opulence of the scholars of hadeeth and their strictness in reporting and accepting ahaadeeth.

670.’Umar said, “The Prophet, may Allah bless him and grant him peace, used to seek refuge from five things: laziness, miserliness, bad pride, the trial of what is in the breast, and the punishment of the grave.”
Grade: Da’eef (Weak)

671. Anas ibn Malik said, “The Prophet, may Allah bless him and grant him peace, used to say, ‘O Allah, I seek refuge with You from incapacity, laziness, cowardice and old age. I seek refuge with You from the trials of life and death. I seek refuge with You from the punishment of the grave.'”
Grade: Saheeh (Authentic)

672. Anas said, “I heard the Prophet, may Allah bless him and grant him peace, say, ‘O Allah, I seek refuge with You from concern, sorrow, incapacity, laziness, cowardice, miserliness, being deeply in debt and being overpowered by men.'”
Grade: Saheeh (Authentic)

673. Abu Hurayra said, “One of the supplications of the Prophet, may Allah bless him and grant him peace, was ‘O Allah, forgive me for my past and future wrong actions, what I conceal and what I divulge, and what You know of me. You are the One who puts ahead and delays. There is no god but You.”
Grade: Saheeh (Authentic)
Commentary: Allah the Mighty and Exalted is the One Who brings forward and places them in their right places and whatever requires been brought forward He brings it forward; and He holds back, and puts things in their right places. This supplication is from the brief and comprehensive supplications of the Prophetﷺ.

674. ‘Abdullah said, “The Prophet, may Allah bless him and grant him peace, used to make this supplication, ‘O Allah, I ask You for guidance, virtuousness and wealth.'”
Grade: Saheeh (Authentic)
Commentary: The expression is brief and encompassing. Those who reported the hadeeth along with Imam Al-Bukhaaree (الله رحمه (from ‘Amr – Ibn Marzooq – have reported the increment, ‘and piety’. The increment is also authentically reported in Saheehs of Imam Muslim and Ibn Hibban (rahimahumallah).

675. Thumana ibn Huzn said, “I heard a shaykh call out in a loud voice, ‘O Allah, I seek refuge with You from unadulterated evil.’ I asked, ‘Who is this shaykh?’ I was told, ‘Abu’d-Darda’.'”
Grade: Saheeh (Authentic)

676. ‘Abdullah ibn Abi ‘Awfa reported that the Prophet, may Allah bless him and grant him peace, used to say, “O Allah, purify me with ice, snow and cold water as the dirty garment is cleansed of dirt. O Allah, our Lord, praise is Yours in quantity as great as the sky and as great as the earth and as great as You wish from anything beyond that.”
Grade: Saheeh (Authentic)
Commentary: Shaykh al-Islam Ibn Taimiyyah (الله رحمه (was asked, “How should sins be cleansed with cold water when hot water better cleanses?” He said, “Sins bring about heat, dirt and weakness in the heart; it is like the fuel that keeps the fire burning and lit. The more the sins, the more the fire in the heart glows and it (the fire) weakens it. But water cleanses the dirt and quenches the fire. So if it is cold it suits the body and strengthens it. When it is accompanied with ice and snow it brings more coldness and strength to the body. Thus, it better takes away the effects of sins.” See: Rashsh al-Barad Sharh al-Adab al-Mufrad (pg. 357) by Dr. Muhammad Luqman as-Salafee.

677. Anas reported that the Prophet, may Allah bless him and grant him peace, used to make supplication with this supplication, “O Allah, give us good in this world and good in the Next World and protect us from the punishment of the Fire.”
Grade: Saheeh (Authentic)
Commentary: Other reports of the same hadeeth collected by Imam AtTayaalisee and Ahmad show that Imam Qatadah only said, “Anas used to say this” without the above increment. This appears to be the right thing more so, that Qatadah in an authentic report had related the hadeeth from Anas from the Prophetﷺ. See hadeeth no. 682.

678. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, used to say, “O Allah, I seek refuge with You from poverty, need and abasement. I seek refuge with You from being unjust or wronged.”
Grade: Saheeh (Authentic)
Commentary: Qillah translated as ‘deprivation’ refers to the wretchedness due to lack of good deeds. Dhillah (Abasement) here refers to the humiliation that result from sinfulness, and the lowliness that is written on the face of the poor in front of the rich. We seek Allah’s refuge from all that His messengerﷺ has sought refuge; Amin.

679. Abu Umama said, “We were with the Prophet, may Allah bless him and grant him peace, and he made many supplications which we did not remember. We said, ‘You make supplications which we do not remember.’ He said, ‘I will inform you of something which will combine all of them for you: “O Allah, We ask You for what Your Prophet Muhammad asked You, and we seek refuge with You from what Your Prophet Muhammad sought refuge. O Allah, You are the One to whom one turns for help and You are the One who brings it about. There is no power nor strength except by Allah,” or words to that effect.'”
Grade: Da’eef (Weak)

680.‘Amr ibn Shu’ayb reported that his grandfather said, “I heard the Prophet, may Allah bless him and grant him peace, say, ‘O Allah, I seek refuge with You from the trial of the Dajjal and I seek refuge with You from the trial of the Fire.'”
Grade: Hasan (Sound) and Saheeh (Authentic)

681. Ibn ‘Abbas used to say, “O Allah, make me content with the provision You have given me and bless me in it and appoint good for me in every thing which I do not have.”
Grade: Da’eef (Weak)

682. Anas said, “The most frequent supplication of the Prophet, may Allah bless him and grant him peace, was, ‘O Allah, give us good in this world and good in the Next World and protect us from the punishment of the Fire.'”
Grade: Saheeh (Authentic)

683. Anas said, “The Prophet, may Allah bless him and grant him peace, most frequently said, “O Allah, O Overturner of hearts, make my heart firm in Your deen.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth contains the following lessons: 1. The Prophet’s humility towards His Lord the Mighty and Sublime. 2. No one should feel completely secured from trials including that the heart is turned away from the religion. In an authentic narration in Sunan Abee Daawood, Umm Salamah (radiya Allahu anha) enquired why the Prophetﷺ frequently said this supplication; and he said, “There is not any of the children of Adam except that his heart is between two of the Fingers of Allah. Whomever He likes, He makes steadfast and He strays whomever He likes.”

684.’Abdullah ibn Abi Awfa reported that the Prophet, may Allah bless him and grant him peace, used to use this supplication: ‘O Allah, praise is Yours in quantity as great as the heavens and in quantity as great as the earth and in quantity as great as You wish from anything else. O Allah, purify me with ice, snow and cold water. O Allah, purify me from wrong actions and clean me as the white garment is cleansed of dirt.'”
Grade: Saheeh (Authentic)

685.’Abdullah ibn ‘Umar said, “One of the supplications of the Messenger of Allah was, ‘O Allah, I seek refuge with You from the disappearance of Your blessing and from the loss of good health and Your sudden vengeance and all of Your anger.'”
Grade: Saheeh (Authentic)
Commentary: The supplications of the Prophetﷺ were brief but full of meanings; they seek the good of this World and the Hereafter and seek refuge from the evils of both Worlds.

Adab Al Mufrad>Book 31: Supplications
Chapter 289. Supplication in heavy rain and ordinary rain

686. ‘A’isha said, “When the Messenger of Allah, may Allah bless him and grant him peace, saw a cloud rising from the horizon, he would leave what he was doing, even if it was the prayer, and face towards it. If Allah dispersed it, he praised Allah, and if it rained, he said, ‘O Allah, make it a useful fall!'”
Grade: Saheeh (Authentic)
Commentary: “If Allah dispersed it, he praised Allah” for it could be carrying Allah’s torment as was the case when ‘Ad was punished. Allah the Exalted said, “When they saw it as a dense cloud coming towards their valleys, they said, ‘This is a cloud bringing us rain!’ Nay, but it is that (torment) which you were asking to be hastened – a wind wherein is a painful torment…” (Q 46: 24). And when it rained, the Prophetﷺ prayed that it was beneficial and not destructive for the people of Nooh – peace and blessings be upon him – were destroyed with rains when: “We opened the gates of the heaven with water pouring forth.” (Q 54: 11). See hadeeth no. 717 and 718

Adab Al Mufrad>Book 31: Supplications
Chapter 290. Supplication for death

687. Isma’il ibn Qays said, “I came to Khabbab when he had been cauterised seven times. He said, ‘If it had not been that the Messenger of Allah, may Allah bless him and grant him peace, had forbidden us to pray for death, I would have done so.'”
Grade: Saheeh (Authentic)
Commentary: The Muslims who passed away earlier did not have as much wealth as these later ones, yet the early ones carried out their religious duties and were steadfast. Not having much wealth did not cause them loss of the things of the hereafter. When the Muslims were granted triumph over the lands and tremendous wealth came under their control, those who received charity became very few or practically unavailable such that the only things to do with excess wealth were building and things like it. Yet, in their expenditure, the later ones gave preference to the more important things over the important and so on. Nevertheless, for their knowledge and god-consciousness, these Muslims amongst the companions and their students – may Allah be pleased with them – recognized that the one who has more wealth has more things to account for before Allah; and as such, they disliked the condition. The companions – y – would not in the least disobey the Prophetﷺ.

Adab Al Mufrad>Book 31: Supplications
Chapter 291. The supplications of the Prophet, may Allah bless him and grant him peace

688. Abu Musa reported that the Prophet, may Allah bless him and grant him peace, used to make this supplication, “O Allah, forgive my errors, my ignorance and my excess in all my affairs, and what You know better than me of these things. O Allah, forgive all my errors, what I do intentionally or out of my ignorance or in jest and in all that I do. O Allah, forgive me my past and future wrong actions, what I conceal of them and what I divulge. You are the One who puts things ahead and the One who delays them. You have power over all things.”
Grade: Saheeh (Authentic)

689. Abu Musa al-Ash’ari used to use this supplication, “O Allah, forgive my errors, my ignorance and my extravagance in my affairs and what You know better than I do. O Allah, forgive me what I do both in jest and seriousness, my errors and what I do intentionally and all that I do.”
Commentary: It is a part of the above hadīth, with a different isnād.

690. Mu’adh ibn Jabal said, “The Prophet, may Allah bless him and grant him peace, took my hand and then said, “Mu’adh!’ ‘At your service!’ I said. He said, ‘I love you.’ I replied, ‘And, by Allah, I love you.’ He asked, ‘Shall I teach you some words to say at the end of your prayer?’ ‘Yes,’ I replied. He said, ‘Say: “O Allah, help me to remember You and thank You and help me to the best manner of worshipping You.”‘”
Commentary: The hadeeth highlights: 1. The virtues of Mu’adh bin Jabal : the Prophetﷺ loves him and he loves him too. 2. It encourages telling a Muslim brother that we love him if we really do. 3. One could swear by Allah even when he is not asked to do so in order to stress a point he seeks to make. 4. Teachers should guide their students to things that benefit them in this world and the hereafter. 5. The excellence of this supplication. Shaykh al-Islam Ibn Taimiyyah (الله رحمه (said, “I have considered which supplication is best and found that it is to ask Allah regarding what pleases Him. Then I saw it in al-Fatha: You Alone shall we worship; and from You Alone shall we seek for help.” See Tasheeh ad-Du’aa (pg. 35) by Shaykh Abu Zayd, Bakr bin .(رحمه الله)

691. Abu Ayyub al-Ansari said, “A man said in the presence of the Prophet, may Allah bless him and grant him peace, ‘Praise belongs to Allah with blessed and abundant praise.; The Prophet, may Allah bless him and grant him peace, said, ‘Who said that?’ The man was silent, thinking that it was a reprimand from the Prophet, may Allah bless him and grant him peace, for something he disliked. He asked again, ‘Who was it? He said nothing incorrect.’ The man said, ‘I did, and I hope for good by it.’ He said, ‘By the One in whose hand my soul is, I saw thirteen angels racing one another to see which of them would take it to Allah Almighty.'”
Grade: Saheeh (Authentic)
Commentary: After the companion made the statement hoping for good therewith, the Prophetﷺ approved it, showing that it is correct. Therefore, the hadeeth does not contain evidence that the one who intends good from a particular action could innovate such and count it as from the religion. The Prophetﷺ had warned that, “Whoever does a deed to which we have not given approval, it shall be rejected.” (Muslim).

692. Anas said, “When the Prophet, may Allah bless him and grant him peace, wanted to enter the lavatory, he said, ‘O Allah, I seek refuge with You from foulness and foul things.'”
Grade: Saheeh (Authentic)

693.’A’isha said, “When the Messenger of Allah, may Allah bless him and grant him peace, left the lavatory, he said, ‘Your forgiveness!'”
Grade: Saheeh (Authentic)

694. Ibn ‘Abbas said, “The Prophet, may Allah bless him and grant him peace, used to teach us this supplication as he taught us the suras of the Qur’an: ‘I seek refuge with You from the punishment of Hellfire, and I seek refuge with You from the punishment of the grave. I seek refuge with You from the trial of the Dajjal and the I seek refuge from the trials of life and death. I seek refuge with You from the trial of the grave.'”
Grade: Saheeh (Authentic)

695. Ibn ‘Abbas said, “I spent the night at the house of my aunt. Maymuna. The Prophet, may Allah bless him and grant him peace, got up to answer a call of nature and then washed his hands and face and slept. Then he got up and took the water-skin and loosened its strap and then did a medium sort of wudu’ and no more but he did it adequately. Then he prayed. I stood up and went slowly, not wanting him to see that I was observing him. I did wudu’. Then he stood up to pray and I stood at his left. He took my hand and brought me around to his right. His complete night prayer consisted of twelve rak’ats. Then he lay down and went to sleep until he snored. When he slept, he would snore. Bilal gave the adhan for the morning prayer and he prayed without doing wudu’. One of his supplications was, ‘O Allah, put light in my heart and light in my hearing and light on my right and light on my left and a light above me and a light behind me and a light in front of me and a light behind him and make my light great.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth highlights: 1. Ibn Abbass’ crave for knowledge despite his young age at the time. 2. It is allowed to make some slight movements during the prayer without turning away from the Qiblah. 3. A supererogatory prayer may be observed in congregation without specifically inviting the people to it as averred by Imam Ahmad and corroborated by Imam Al-Albaanee and others (rahimahumullah). 4. One may lead another person in congregation. In such cases, the follower will stand to the right hand of the leader. 5. It is allowed to correct a praying-person while one is also praying without making any speech. 6. One may lie down after the latenight prayer before the Fajr prayer. 7. Basically, deep sleep negates ablution based on the authentic report from the Prophetﷺ that, “The eye is the drawstring of the anus. So whoever sleeps should perform ablution.” (Aboo Daawood and others). Thus, Hafidh Ibn Hajar (الله رحمه (explained, “It proves that sleep is not an impurity although it may lead to impurity. But for him, his eyes sleep while his heart does not.” 8. He supplicated for light upon his limbs; so, the light of the heart brings about love of Allah and His Messengerﷺ, good deeds, the righteous and dislike for evil and its people. The light of the hearing will aid only listening to things that are allowed, and so on.

696.‘Abdullah ibn ‘Abbas said, “When the Prophet, may Allah bless him and grant him peace, prayed the night prayer, and finished his prayer, glorifying Allah as he deserves, he said at the end of it, ‘O Allah, give me a light in my heart and give me a light in my hearing and give me a light in my sight. Give me a light on my right and a light on my left and give me a light in front of me and a light behind me and increase me in light. Increase me in light, and increase me in light.'”
Grade: Saheeh (Authentic)

697.’Abdullah ibn ‘Abbas said “When the Messenger of Allah, may Allah bless him and grant him peace, rose to pray in the middle of the night, he would say, ‘O Allah, Yours is the praise. You are the light of the heavens and the earth and whoever is in them. Yours is the praise. You are the Lord of the heavens and the earth and whoever is in them. You are the Truth and Your promise is true and the meeting with You is true. The Garden is true and the Fire is true and the Hour is true. O Allah, I have surrendered to You and I have believed in You. I have trusted in You and I repent to You. I argue by You and I have come to You for judgement. Forgive me my past and future wrong actions, what I conceal and what I show. You are My God. There is no god but You.”
Grade: Saheeh (Authentic)

698. Ibn ‘Umar said, “The Prophet, may Allah bless him and grant him peace, used to make this supplication: ‘O Allah, I ask You for pardon and good health in this world and the Next. O Allah, I ask You for good health in my deen and my family. Veil my faults and assuage my terror. Guard me before me, behind me, on my right and my left and above me. I seek refuge with You from unexpected destruction from beneath me.'”
Grade: Da’eef (Weak)
Commentary: This report with this numbering (i.e. 698) was not found in Saheeh or Da’eef al-Adab al-Mufrad. However, in the checking and editing of Shaykh Sameer bin Ameen az-Zuhayree and Dr. Muhammad Luqman asSalafee (hafizahumallah), it occurs as a report from Ibn ‘Abbass .( However, while Shaykh Sameer graded the chain weak, as cited above and referred to a similar but authentic report from Ibn Umar on no. 1200 – which is the correct thing -, Dr. Muhammad Luqman appended the reference and ruling given by Imam al-Albaanee for hadeeth 1200 to this hadeeth and repeated it on hadeeth 1200 despite the fact that the chains of narrations for both narrations (698 and 1200) are different! The wordings are also slightly different, and the references cited by Imam Al-Albaanee only have the chain for hadeeth no. 1200. See hadeeth no. 1200.

699. Rifa’a az-Zurqi said, “In the Battle of Uhud when the idolaters retreated, the Messenger of Allah, may Allah bless him and grant him peace, said, ‘Form straight ranks so that I can praise my Almighty Lord.’ They formed in ranks behind him. He said, ‘O Allah, all praise is due to You. O Allah, none can contract what You expand nor bring near what you put far away. None can put far away what You bring near. None can give what You withhold nor withhold what You give. O Allah, expand to us some of Your blessings, mercy and favour and give us provision! O Allah, I ask You for the abiding blessing which is neither changed nor removed. O Allah, I ask You for blessing on the Day of Utter Poverty and security on the Day of Fear. O Allah, I seek refuge with You from the evil of what You give us. O Allah, make us love belief and adorn our hearts with it. Make us hate disbelief, deviance and rebellion. Place us among the rightly-guided. O Allah, make us die Muslims and make us live as Muslims and join us to the rightly, acting, who are neither disappointed nor afflicted. O Allah, fight the unbelievers who bar your path and who deny Your Messengers. Place You abasement and punishment over them. O Allah, fight the unbelievers who were given the Book, O Lord of Truth!'”
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 31: Supplications
Chapter 292. Supplication in affliction

700. Ibn ‘Abbas said, “The Prophet, may Allah bless him and grant him peace, made the following supplication during affliction: ‘There is no god but Allah, the Immense, the Forbearing. There is no god but Prophet, the Lord of the heavens and the earth and the Lord of the Immense Throne.'”
Grade: Saheeh (Authentic)
Commentary: Imam An-Nawawee (الله رحمه (said, “If it is said, ‘this is a formula of remembrance of Allah (rather than a supplication)’ its reply that: this formula of remembrance is used to commence the supplication after which he asks whatever he desires.”

701. ‘Abdu’r-Rahman ibn Abi Bakra reported that he said to his father, “I heard you making this supplication every morning: ‘O Allah, make me healthy in my body. O Allah, make me healthy in my hearing. O Allah, make me healthy in my sight. There is no god but You.’ and repeat it three times in the evening and three times in the morning. You say, ‘O Allah, I seek refuge with You from disbelief and poverty. O Allah, I seek refuge with You from the punishment of the grave. There is no god but You,’ and you repeat it three times in the evening and three times in the morning.” He replied, :Yes, my son. I heard the Messenger of Allah, may Allah bless him and grant him peace, say them and I like to follow his sunna.”
He reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The supplications of the person in distress are: ‘O Allah, I hope for our mercy! Do not leave me to myself for the blink of an eye. Put all of my affair in order. There is no god but You.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth shows how the companions love and stick to the Sunnah. 2. Parents and guardians should be pious in their actions and statements; for their children will follow them upon what they are – except as Allah wills! 3. The formula is from the brief and comprehensive supplications of the Prophetﷺ.

702. Ibn ‘Abbas said, “The Prophet, may Allah bless him and grant him peace, made the following supplication during affliction: ‘There is no god but Allah, the Immense, the Forbearing. There is no god but Prophet, the Lord of the heavens and the earth and the Lord of the Immense Throne.’ O Allah, avert its evil.”
Grade: Saheeh (Authentic)
Commentary: Imam An-Nawawee (الله رحمه (said, “If it is said, ‘this is a formula of remembrance of Allah (rather than a supplication)’ its reply that: this formula of remembrance is used to commence the supplication after which he asks whatever he desires.”

Adab Al Mufrad>Book 31: Supplications
Chapter 293. Supplication in the Istikhara

703. Jabir said, “The Prophet. may Allah bless him and grant him peace, used to teach us the istikhara in matters just as if it was a sura of the Qur’an. He said, ‘When someone is concerned about something, he should pray two rak’ats and then say, ‘O Allah, I ask You for the good by Your knowledge and I ask You for strength by Your power and I ask You for some of Your immense abundant favour, You have the power and I do not. You know and I do not know. You are the Knower of the Unseen Worlds. O Allah, if You know that this affair is good for me in my deen, my livelihood and the end of my affair (or he said ‘in the beginning of my affair’) and its conclusion, then avert it from me and avert me from it. Decree for me the good wherever it is and then make me content.” Then he should state what he needs.'”
Grade: Saheeh (Authentic)
Commentary: The Istikhaarah prayer is not supplication to know the Unseen; it is rather a servant’s humble of himself before Allah the Exalted, praising Him and asking Him for guidance and success in this world and the hereafter about the matter and protection from failure in both worlds. Thus, Imam Zamlakaanee (الله رحمه (explained, “After one has performed the prayer he should go ahead afterwards with what he likes whether his mind is settled upon it or not for the good is in it even though his mind is not settled upon it. The hadeeth does not contain a condition of the mind been settled upon it (if it is good).” Fadlullaahi as-Samad (2/482). Similarly, it does not contain a condition that the correct thing will be seen in a vision or dream as is widely opined, albeit wrongly, by many. 2. Hafidh Ibn Hajar cited Ibn Abee Jamrah to have said, “A person does not basically need to make Istikhaarah on whether to perform a Waajib (Obligatory) or Mustahabb (Supererogatory) act. Likewise, Istikhaarah is not performed about abstinence from a Haraam (Prohibited) or Makrooh (Disliked) matter. Therefore, the prayer is restricted to things that are Mubah (Permissible) and Mustahabb (Supererogatory) when there is conflict, in order to determine which to start with or limit oneself to.”

704. Jabir ibn ‘Abdullah said, “The Messenger of Allah, may Allah bless him and grant him peace, made supplication in this mosque, the Mosque of Victory, on Monday, Tuesday and Wednesday, and it was answered for him between the two prayers on Wednesday,” Jabir said, “Whenever anything severe and serious happened to me and I singled out that time and made supplication to Allah concerning it between the two prayers on Wednesday, I found the answer.'”
Grade: Hasan (Sound)
Commentary: That was on the occasion of the Battle of the Trench. The hadeeth encourages continuance and persistence in our supplications. See narrations under Chapter 284.

705. Anas said, “I was with the Prophet, may Allah bless him and grant him peace, when a man made supplication, saying, ‘O Originator of the heavens! O Living, Self-Subsistent! I ask of You.’ He said, ‘Do you know by what he has made supplication? By the One in whose hand my soul is, he has asked Allah by the Name that He answers when He is asked by it.”
Grade: Saheeh (Authentic)
Commentary: “The scholars have differed regarding what exactly is the AlIsm Al-A’zam (Allah’s Greatest Name). About forty views (have been mentioned). Imam as-Suyootee has authored a separate book on the subject. Al-Hafidh (Ibn Hajar) said, ‘the most correct of them from the angle of its chain is: Allahu Laailaaha illa Huwa al-Ahad as-Samad al-Ladhee lam yalid walam yoolad walam yakun lahu kufwan ahad (Allah, there is no deity worthy of worship except Him, the One the Self-Sufficient Master, Who begets not nor was He begotten, and there is none comparable to Him). Al-‘Allaamah Ash-Shawkaanee said, ‘In my opinion, the Greatest Name is Laa ilaaha illa Huwa al-Hayyu al-Qayyoom (There is no deity worthy of worship except Him, the Ever-Living, the Sustainer of all).’ ” Shaykh al-Albaanee (الله رحمه ( averred that the Name mentioned in the above hadeeth is Allahu. See Sharh al-Adab al-Mufrad (2/382).

706. ‘Abdullah ibn ‘Amr was heard to say, “Abu Bakr, may Allah be pleased with him, said to the Prophet, may Allah bless him and grant him peace, ‘Teach me a supplication which I can use in my prayer.’ He said, ‘Say, “O Allah, I have wronged myself greatly. Only You forgive wrong actions. Forgive me with forgiveness directly from you. You are the Ever-Forgiving, Most Merciful.”‘”
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 31: Supplications
Chapter 294. When one is in fear of the ruler

707. ‘Abdullah ibn Mas’ud said, “When there is a ruler in charge of you whose arrogance or injustice is feared, you should say, ‘O Allah, Lord of the Seven Heavens and Lord of the Immense Throne, be my Protector against so-and-so, the son of so-and-so, and his followers among Your creatures so that none of them exceeds the bounds towards me or oppresses me. Your protection is mighty and Your praise is great. There is no god but You.'”
Grade: Saheeh (Authentic)

708. Ibn ‘Abbas said, “When you go to an awesome ruler and fear that he will attack you, say, ‘Allah is greater. Allah is mightier than all His creation and Allah is greater than all that is feared and all that you are wary of. I seek refuge with Allah. There is no god but Him, the One who keeps the seven heavens from falling onto the earth by nothing except His permission, from the evil of your slave so- and-so and his armies and followers and supporters, both among jinn and men. O Allah, be my protector against their evil. Your praise is great and Your protection is immense, Blessed is Your Name. There is no god but You’ three times.”
Grade: Saheeh (Authentic)

709. Ibn ‘Abbas said, “Whoever has a worry, sorrow or grief or fears a ruler, should use this supplication and he will be answered. It is: ‘I ask You by (the words) “There is no god but You, the Lord of the seven heavens and the Lord of the Immense Throne” and I ask You by (the words) “There is no god but You, the Lord of the seven heavens and the Lord of the Immense Throne” and I ask You by (the words) “There is no god but You, the Lord of the seven heavens and the seven earths and what is in them. You have power over all things.'” Then he should ask for what he needs.”
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 31: Supplications
Chapter 295. The reward and wage stored up for a person who makes supplication

710. Abu Sa’id al-Khudri reported that the Prophet, may Allah bless him and grant him peace, said, “No Muslim makes supplication unless he is someone who has cut off his relatives but that he is given one of three things: either his supplication is answered quickly, or it is stored up for him in the Next World, or an evil equal to it is averted from him.” It was said, “Then many supplications will be made.” He replied, “Allah has more still to give.”
Grade: Saheeh (Authentic)

711. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “No believer turns his face to Allah and asks Him for something but that He gives it to him, either by giving it to him sooner in this world or storing it up for him in the Next World, as long as he does not try to make it come quickly.” They asked, “Messenger of Allah, what does ‘making it come quickly’ mean?” He said, “He says, ‘I asked and asked and do not think that I will be answered.'”
Grade: Saheeh (Authentic)
Commentary: It shows the superiority of some good deeds over others, and the virtue of being of good character. The one who combines between both is certainly better in the sight of Allah the Mighty and Exalted.

Adab Al Mufrad>Book 31: Supplications
Chapter 296. The excellence of supplication

712. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Nothing is dearer to Allah than supplication.”
Grade: Saheeh (Authentic)
Commentary: The significance of Dua and its status before Allah is pointed to in this hadeeth. It is itself worship and Allah the Exalted has created man and Jin for His worship. So, Dua is very dear to Him and He is angry with whomever does not supplicate to Him. See hadeeth no. 658.

713. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “The noblest act of worship is supplication.”
Grade: Da’eef (Weak)

714. An-Nu’man ibn Bashir reported that the Prophet, may Allah bless him and grant him peace, said, “Supplication is worship.’ Then he recited, ‘Call on Me and I will answer you.'”
Grade: Saheeh (Authentic)

715. ‘A’isha said, “The Prophet, may Allah bless him and grant him peace, was asked, ‘Which type of worship is best?’ He replied, ‘A man’s supplication for himself.'”
Grade: Da’eef (Weak)

716. Maqil bin Yasar (ra) said that he came to the Prophet (ﷺ) with Abu Bakr (ra). He said, “O Abu Bakr, polytheism enters your people more quietly (secretly) than the movement of ants.” Abu Bakr asked, “Is there a kind of polytheism besides associating anything with Allah?” The Prophet (ﷺ) said,” By him who has my life in his power, polytheism is more concealed than the movement of ants. Shall I not teach you something which if you say will eliminate minor or major (polytheism)?” He then said, “Say `O Allah! I seek refuge in you lest I associate anything with you while I know it, and I seek your forgiveness for what I do not know.’”
Grade: Saheeh (Authentic)
Commentary: Shirk, referred to here is show-off, fame-seeking and pride. They are so named because they involve the servant’s joining partners with Allah in worship which should be for Allah Alone. So he does them for the sake of Allah and to be seen by the people or just to gain popularity and acceptance! The hadeeth is evidence that despite a person’s knowledge and piety, he may still be affected by these subtle and destructive traits. The hadeeth also teaches the manner of preventing one’s deeds from the lethal ailment of Shirk.

Adab Al Mufrad>Book 31: Supplications
Chapter 297. Supplication when the breeze blows

717. Anas (ra) said that when a strong wind blew the Prophet (ﷺ) made this supplication: “O Allah, I ask you from the good with which it is sent and I seek your protection from the evil with which it is sent”.
Grade: Saheeh (Authentic)
Commentary: “If Allah dispersed it, he praised Allah” for it could be carrying Allah’s torment as was the case when ‘Ad was punished. Allah the Exalted said, “When they saw it as a dense cloud coming towards their valleys, they said, ‘This is a cloud bringing us rain!’ Nay, but it is that (torment) which you were asking to be hastened – a wind wherein is a painful torment…” (Q 46: 24). And when it rained, the Prophetﷺ prayed that it was beneficial and not destructive for the people of Nooh – peace and blessings be upon him – were destroyed with rains when: “We opened the gates of the heaven with water pouring forth.” (Q 54: 11). See hadeeth no. 717 and 718.

718. It is reported by Yazeed that when the wind was very strong Salamah (ra) made this supplication: ” O Allah cause this wind to bring rain and let it not be without benefit”.
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 31: Supplications
Chapter 298. Do not curse the wind

719. Ubayy bin Kab (ra) said,” Do not denounce wind. When you behold in it something that you dislike make this supplication: (O Allah! We ask you the good of this wind and the good of what is therein and the good with which it is sent.)
Grade: Saheeh (Authentic)
Commentary: The wind, when it blows, does so by the command of its Lord. So it does not deserve to be cursed. See hadeeth no. 720, below. Imam atTirmidhee has, in his Sunan, collected this supplication with an authentic 473 chain from the Prophetﷺ.

720. It is stated by sayidina Abu Hurayrah (ra) that the Messenger of Allah (ﷺ) said “Wind is the mercy of Allah. It brings mercy or punishment. Do not denounce it but ask Allah, the exalted, for the good of it and seek the protection of Allah from its evil.”
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 31: Supplications
Chapter 299. Supplication during lightning

721. It is reported by Salim bin Abdullah on the authority of his father (Abdullah bin Umar (ra)) that when the prophet (ﷺ) heard a thunder-clap or a thunder-bolt, he would make this supplication: “O Allah, slay us not with your lightening and destroy us not with your punishment. But, preserve us before that.”
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 31: Supplications
Chapter 300. When one hears a thunder-clap

722. Ibn Abbas (ra) made this supplication when he heard a cloud burst: “Glory be to him whom you glorified.” He said that the thunderclap is an angel who yells at the rainclouds as a shepherd yells at his sheep/goats.
Grade: Hasan (Sound)
Commentary: In a similar hadeeth, authentically collected by at-Tirmidhee in his Sunan and others the Prophetﷺ said, “The thunder is one of the angels put in-charge of the cloud. He has swords of fire with which he drives the cloud. The sound that is heard from it is his hurling of the clouds when he drives it until it stops wherever he orders.”

723. Abdullah bin al-Zubayr (ra) stopped speaking when he heard a thunder-clap and said: “Glory be to him whose praise the thunderclap sings and the angels glorify in awe of him”. He used to say, then, that the thunder-clap is a stern warning for the dwellers of earth.
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 31: Supplications
Chapter 301. He who asks Allah for security

724. Awsat bin Ismail has narrated that he heard Abu Bakr (ra) say after the death of the Prophet (ﷺ) “This is the very place where the Prophet (ﷺ), had stood in the first year of Hijrah”. Saying that, he began to weep and added, “Hold on to truth because that is piety and both these things will carry a man to paradise. And, keep away from falsehood because it is a very grave sin and both of them will carry one to hell. And ask Allah for security because nothing greater than it is given to anyone apart from belief, and do not sever ties among yourselves. Do not turn your backs to one another nor be jealous of one another. And do not harbor mutual hatred. And, live as slaves of Allah, brothers of one another.”
Grade: Saheeh (Authentic)
Commentary: The companions were seriously disturbed by the death of the messenger of Allahﷺ. They would shed tears when they remember the best of companionship with the best man to step the earth’s surface – peace and blessings be upon him. Anas bin Malik said, “On the day the messenger of Allahﷺ arrived Madeenah, everything in it beamed light. But on the day that he died everywhere was gloomy. As we dusted off our hands from the (burial of the) Messenger of Allahﷺ we were sickened.” (At-Tirmidhee 476 Al-Adab Al-Mufrad and others). From his counsels they never forgot was seeking well-being. See hadeeth no. 637

725. Muaz (ra) said that the Prophet (ﷺ) passed by a man who was saying: “O Allah, I ask you for all of the blessing.” He asked the man whether he knew what all the blessing meant and he said that it meant admittance to paradise and safety from Hell. Then the Prophet (ﷺ) passed by another man who was saying: “O Allah! I ask you for patience”. The Prophet (ﷺ) said to him, “You have asked your lord for trial and difficulty over yourself. So, now ask him also for safety (aafiyah)”. The Prophet (ﷺ) then came across a third man who said: “O owner of majesty and splendor!”. The Prophet (ﷺ) said to him, “Make a request!” (because you have called Allah by this great attribute).
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 31: Supplications
Chapter 302. It is Makrooh to request involvement in trial

726. Abbas bin Abdul Mmuttalib (ra) said that he requested the Messenger of Allah (ﷺ) to teach him a supplication whereby he May request Allah for his needs. The Prophet (ﷺ) said,”0 Abbas, ask Allah for aafiyah (security). After some days, he again met the Prophet (ﷺ) and asked,” Teach me a supplication to beseech Allah for my want.” He said, “O Abbas! O uncle of the messenger of Allah! Ask Allah for aafiyah (security) in this world and the next.”
Grade: Saheeh (Authentic)
Commentary: Shaykh Abdul-Haadee bin Hasan Wahbee explained, “The messenger of Allahﷺ would place his uncle, al-‘Abbass, in the position of his father and render to him, the rights a child would give to the parent. Thus, his specifying this supplication and restricting him to just supplicating for well-being should agitate the zeal of devoted worshippers towards sticking to it, and that they should make it from the greatest of what they seek nearness to their Lord and protection from their anxieties with.” Al-Waseelat al-Kaafiyah fee Tahseel Al-‘Aafiyah (pg. 17-18). See hadeeth no. 737.

727. Anas (ra) said that a man made this supplication in the presence of the Prophet (ﷺ) “O Allah, you have not bestowed upon me wealth so I cannot give Sadaqah, hence involve me in anxiety so that I may earn reward against that. The prophet said,” Subhan Allah! You cannot endure difficulty. Why did you not make this supplication?: (O Allah, let us have the good of this world and the good of the hereafter and save us from the torment of the fire).
Grade: Saheeh (Authentic)
Commentary: It shows, as we have seen in many narrations previously, the companions’ strong desire for righteous deeds and good rewards. 2. In another version of the same hadeeth it said that the man had been so affected by illness that he had become like a chick. See the next hadeeth.

728. Anas said that the Prophet (ﷺ) visited a sick man who had withered from sickness to such an extent that he could be compared to a bridling whose feathers had been plucked out. The Prophet (ﷺ) said to him, “Make supplication for health.” So, he began to supplicate Allah, ” O Allah whatever punishment you intend to give me in the hereafter, give it to me here, in this life”. The Prophet (ﷺ) said, “Subhan Allah! You are not able to bear that. Why did you not make this supplication?: O Allah, grant us what is good in this world and what is good in the hereafter, and save us from the chastisement of the fire.” Then the Prophet (ﷺ) made a supplication for him and Allah, the Mighty, the Gracious, gave him cure from sickness.
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 31: Supplications
Chapter 303. He who requests refuge from severe trial

729. Abdullah bin Amir (ra) said that a man says: (O Allah, I seek refuge in you from the distress of trial and then stops. When he makes this supplication he should also say (except a trial that produces elevation of ranks)
Grade: Saheeh (Authentic)
Commentary:See narrations under Chapter 228

730. Abu Hurayrah (ra) has narrated that the Prophet (ﷺ) sought refuge in Allah from the distress of trial, being overtaken by a tribulation, malicious rejoicing of enemies, and perversity of fate.
Grade: Saheeh (Authentic)
Commentary: Sufyan mentioned here, is Ibn ‘Uyaynah al-Hilaalee (رحمه الله (one of the great scholars of hadeeth. 2. The one he added here of the four things he mentioned was, ‘the gloating of enemies’. This became obvious, from the reports of the same narration authentically reported from Sufyan (الله رحمه (and collected by Ibn Abee ‘Aasim in his book, As-Sunnah and Imam Ismaa’eelee in his Mustakhraj. Both reports did not include the fourth item. 3. However, seeking refuge from ‘the gloating of the enemies’ is authentically reported from the Prophetﷺ in another hadeeth reported by Abdullah bin ‘Amr bin al-‘Aas collected in Musnad Ahmad and others. As such, the addition that Sufyan bin ‘Uyaynah (الله رحمه (mentioned here was not basically his own idea – may Allah shower blessings on him. 4. It shows the intellectual opulence of the scholars of hadeeth and their strictness in reporting and accepting ahaadeeth.

Adab Al Mufrad>Book 31: Supplications
Chapter 304. Repeating others words when angry

731. Abu Naufal bin Abu Aqrab has narrated on the authority of his father that he asked the Prophet (ﷺ) about (voluntary) fasts. He said,”observe one fast every month.” He submitted, “May my father and mother be ransomed to you, permit me to keep more. “The Prophet (ﷺ) repeated (in anger) what he had said, “permit me to keep more, permit me to keep more.” He then added,” keep two fasts every month”. But, Abu Nawafal’s father again requested, “May my parents be ransomed to you, allow me to keep more because I find myself able (to observe more), I find myself able, I find myself able.” He then maintained silence and it seemed that he would not give permission any more until he said,” keep three fasts every month.”
Grade: Saheeh (Authentic)
Commentary: The point of reference in this hadeeth in relation to the chapter heading is the Prophet’s repetition of the companion’s words as he gently reproved him.

Adab Al Mufrad>Book 31: Supplications
Chapter 305. Chapter

732. Jabir bin Abdullah (ra) said that they were with the Prophet (ﷺ) when a very stinking gush of wind blew over there. The Prophet (ﷺ) they asked his companions (ra) if they knew what that was. He added, “It is the (stinking) air of those people who backbite the believers.”
Grade: Hasan (Sound)
Commentary: To say something unpleasant of one’s brother when he is not present is an unequivocally detestable thing in Islam. Here, it was made to be sensed so offensively, and perhaps, as unpleasant as the act itself! While strongly berating the action in the Qur’an Allah asked: “Would one of you like to eat the flesh of his dead brother? You will hate it!” (Q 49: 13). Backbiting is extremely an unpleasant thing! See narration no. 736.

733. Jabir (ra) said that (once) a bad smelling wind blew in the times of the prophet Ig. The Messenger of Allah (ﷺ) said,” The hypocrites are backbiting the Muslims. That is why this wind blows”
Grade: Hasan (Sound)

734. It is reported by Qasim bin Abdur Rahman as-Shami that he heard Ibn Unm Abd say, “If a believer is backbitten before someone and he helps the believer (by refuting backbiting) then Allah will reward him well in this world and the next. And, if a believer is backbitten before someone and he does not help him (by not refuting the backbiting) then Allah will give him a bad return for that in this world and the next. Further, if anyone does not take a morsel more than backbiting in his mouth and says that which he knows about him then he has backbitten him but if he says what he does not know about him then he has slandered him.
Grade: Saheeh (Authentic)
Commentary: In a related authentic hadeeth collected by Imam Ahmad and others, the Prophetﷺ said, “Whoever defends the honour of his brother in this world; Allah will remove his face from the Fire on the Day of Rising.” See Chapter 150.

Adab Al Mufrad>Book 31: Supplications
Chapter 306. Backbiting And Allah’s words “And backbite not one another”

735. It is reported by Jabir bin Abdullah (ra) that they had accompanied the messenger of Allah when they came to two graves. Both the inmate of the graves were being punished. He said,” They are being punished not for committing a grave sin. But, yes! (They are grave sins though on the face of it they are ordinary and it is easy to avoid them but their punishment is severe.) One of them was given to backbite other people while the other was not. Careful to clean himself of urine drops (over his body)”. He then asked for one or two branches of fresh date palm and split them and dug them on each grave. He said afterwards,” Soon their punishment will be softened as long as the branches are green.” Or he said, “Until they dry up.”
Grade: Saheeh (Authentic)
Commentary: Apart from the Qur’an, the Prophetﷺ received revelation from Allah, and was shown some of the matters of the Unseen. Allah the Exalted says: “(He Alone is) All-Knower of the unseen, and he reveals to none, his Unseen. Except to a messenger whom He has chosen…” (Q 72: 26- 27). 2. Abstinence from backbiting and turning to Allah in repentance from backbiting are some of the ways of seeking protection from the punishment of the graves. We seek Allah’s refuge from the punishment of the grave. 3. The narration expresses the kind-heartedness of the Prophetﷺ

736. It is reported by Qays that Amr bin al-Aas (ra) was going somewhere with his friends. They saw a dead mule whose belly had swollen up. Amr (ra)said,” By Allah, it is better for one to eat to his full from this (dead mule) than to eat the flesh of a Muslim” (He meant to say that to backbite anyone is worse than eating the meat of a dead animal).
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 31: Supplications
Chapter 307. Backbiting the Dead

737. It is reported by Abu Hurayrah (ra) that Maiz bin Maalik al-Aslami (ra) came to the Prophet (ﷺ) repeatedly (so that he may be given the prescribed punishment for the sin he had committed). When he came the fourth time, the Prophet (ﷺ) gave orders for Rajam and he was stoned to death. The Messenger of Allah (ﷺ) and a few of his companions afterwards passed by him. One of the companions remarked,” How many times this perished man came to the Prophet, and each time he turned him away until he was stoned like a dog.” The Prophet (ﷺ) did not say anything and walked ahead till they came to the corpse of a donkey with its legs in the air. He said,”Eat some of this (corpse).” They asked “Messenger of Allah, from this dead donkey?” He said to them.” That you have just backbited your brother is more serious than eating some of it (the donkey’s corpse). By him in whose hand the soul of Muhammad is, he (Mariz bin Maalik) is now among the rivers of paradise plunging into it”.
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 31: Supplications
Chapter 308. He who strokes the head of a boy with his father and invokes blessings on him

738. Ubadah bin Walid said that he came out with his father Ubadah bin al-Samit and he was a young man at that time. They met an elderly Shaikh who had a mantle over him and Maafi garments. His slave too had a mantle and Maafai. The narrator (Ubadah bin Walid) said,” My uncle! In this way, you would have had a pair of good quality garments and he would have had one striped mantle”. The man turned to Ubadah bin al-Samit and asked,” Is he your son?” He said,” yes” Ubadah bin Walid said that the Shaikh stroked his head and said,” May Allah bless you! I bear testimony that I heard the Messenger of Allah (ﷺ) say that we must feed the slaves the same thing that we eat and clothe them that which we wear. O son of my brother! It is more dear to me that I lose the possessions of this world than I lose anything of the hereafter”. Ubadah bin Walid asked his father who the Shaikh was and he said.” He is Abu al-Yasr Kab bin Amr”
Grade: Saheeh (Authentic)
Commentary: The hadeeth contains a great deal of benefits; including: the companions’ love for knowledge, and the humility of the father to learn along with his child. The companions (RA)gave serious consideration to the words of the Messengerﷺ; and so, they memorized it, acted upon it and feared the evil consequences of contradicting his orders. One should kindly treat his dependants and servants; providing them from he eats and wears.

Adab Al Mufrad>
Book 38: General Behaviour

Adab Al Mufrad>Book 32: General Behaviour
Chapter 405. Do not curse the wind

906. Abu Hurayra said, “A fierce wind blew when the people were on the road to Makka while ‘Umar was making hajj. ‘Umar asked those around him, ‘What is the wind?’ They did not give any answer. I urged my camel forward and I caught up with him and said, ‘I have heard that you asked about the wind. I heard the Messenger of Allah, may Allah bless him and grant him peace, say, “The wind (rîh) is from the spirit (ruh) if Allah. It brings mercy and it brings punishment. Do not curse it. Ask Allah for the good of it and seek refuge from its evil.”‘”
Grade: Hasan (Sound) and Saheeh (Authentic)
Commentary: Imam Alee Qaaree (الله رحمه (explained the expression, Min Raoh al-Allah, as ‘from the Mercy of Allah’ and Imam Al-Albaanee (الله رحمه ( affirmed it. However, it may be asked, ‘How could the wind be from Allah’s mercy and yet, it could still bring punishment?’ Dr. Muhammad Luqman asSalafee (hafizahullah) explained that, “If it is punishment for the wrongdoers; then it is mercy for the righteous.” See Chapter 298.

FROM BOOK OF MANNERS

Book Of Manners>
Chapter 1 : The Manners Of Supplication

Allah (Swt) said: “And your Lord said: “Invoke Me, [i.e., believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [ie., do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!” (Qur’an 40:60)

And Allah (Swt) said: “Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil.” (Qur’an 27:62)

And Allah (Swt) said: “Invoke your Lord with humility and in secret. He likes not the aggressors.” (Qur’an 7:55)

And the Prophet (Pbuh) said, “Nothing drives back Al-Qadaa (a Decree) except for supplication, and nothing increases a [person’s] lifespan except for Al- Birr (dutifulness to one’s parents).” [At-Tirmidhee, 2139]

Book Of Manners>
The Manners Of Supplication

Book Of Manners >The manners of supplications
1) Supplication Is Worship

Allah (Swt) said: “And your Lord said: “Invoke Me, [i.e., believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e., do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!” (Qur’an 40:60)

This verse clearly proves that supplication (Du’aa) may be directed to none but Allah (Swt) and in explaining this verse, the Prophet (Pbuh) made it clear that supplication is in fact worship of Allah (Swt). In a Hadeeth related by An-No’maan Ibn Basheer (R.A), the Prophet (Pbuh) said, “Ad-Du’aa (Supplication) is worship.”

He (Pbuh) then recited, “And your Lord said: “Invoke Me, [i.e., believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation).,” until Allah’s saying, “…in humiliation!”. [At-Tirmidhee, 2669]

It becomes clear, then, that anyone who does not supplicate to Allah (Swt) or who supplicates to other than Him in matters that only He is capable of, then that person has — according to the above-mentioned verse — scorned His worship.

Book Of Manners >The manners of supplications
2) The Superiority Of Supplication

Ultimate safety and success hinge upon one’s realization of At-Tawheed – Islamic Monotheism, and one of the ways of realizing At-Tawheed in one’s life is to supplicate to Allah (Swt) only. This is because, as we said, supplication is worship, and worship is for Allah (Swt) alone.

There are many virtues and benefits of supplication; we will mention only a few of them here. First, when you supplicate to Allah (Swt) you will taste the spiritual sweetness of invoking Allah and of humbling yourself before Him. Breaking down before Allah it and invoking Him for one’s needs – accompanying these is a spiritual delight that cannot be described. Ibn Al-Qayyim said, “A knowledgeable person said: When I need something from Allah (Swt) and then ask Him for it, He (Swt) opens [such delights] of invoking Him, of becoming acquainted with Him (through His Beautiful Names and Attributes), of humbling myself before Him, and of praising Him, that I want the fulfillment of my need to be delayed, so that I can remain upon that [spiritually pleasing] state.”

Second, supplication drives back Divine Preordainment, for in an authentic Hadeeth, the Prophet (Pbuh) said, “Nothing drives back Al-Qadaa (a Decree) except for supplication, and nothing increases a (person’s] lifespan except for Al-Birr (dutifulness to one’s parents).” [At-Tirmidhee, 2139]

How does this mean that supplication drives back Divine Preordainment? Through contemplation of the matter, one will find that the answer is in Divine Preordainment itself. When a person becomes sick, he might supplicate to his Lord, and then become cured because of his supplication. It was Allah (Swt) Who decreed that he was to become sick, and then it was Allah (Swt) Who guided him and decreed for him to invoke Him for the removal of his sickness; and then Allah (Swt) cured him. So in the beginning and end, it is Allah’s Divine Preordainment that is at work, and only in appearance does supplication drive back Divine Preordainment.

Book Of Manners >The manners of supplications
3) Dutifulness To Parents Is One Of The Ways That Lead To One’s Supplications Being Answered

One of the greatest of good deeds is dutifulness to one’s parents, a fact that is mentioned over and over again throughout the Qur’an and Sunnah. A person who is dutiful to his parents or to one of them will always be guided to goodness; Allah (Swt) will put love for him into the hearts of people; and he becomes more likely to have his supplications answered. ‘Umar Ibn Al- Khattaab (R.A) related that he heard the Messenger of Allah (Pbuh) say, “Uwais Ibn ‘Aamir, from the Amdaad (group of fighters who help Muslims in battle) of the people of Yemen, first from Muraad, then from Qarn – is going to come to you. He was afflicted by leprosy, but then became cured, except for a part [of his body] that is equal to a Dirham (in size (a Dirham is a kind of coin)]. He has a mother to whom he is dutiful. If he swears by Allah (that something should happen, or when making a supplication), Allah (Swt) will make his oath become fulfilled (i.e., He (Swt) will answer his supplication; such is Uwais’s status with Allah (Swt)). So if you are able to have him ask for forgiveness for you, then do so…” [Muslim, 2542]

Ibn ‘Umar (R.A) related a Hadeeth in which an account is given of the three people that were stuck in a cave when a large rock blocked their way. Each one of them mentioned a good deed he did for Allah (Swt) after which a small opening was made; when the last of them mentioned his deed, enough space was made for all of them to leave. One of them said, “0 Allah, I indeed had two very old parents, and I have young children. I would take care of them. When I would go to them and milk (an animal), I would begin with my parents, giving them to drink, before [giving drink to] my children. I was [once] made to stay far because of trees (because of work), and so I didn’t return until the night, and I found that they both had already fallen asleep. I milked [the animal], as I customarily did, and I brought the milk. I stood over their heads and disliked to wake them up from their sleep, but I also did not want to begin with the children before them, and the children were…[gathered] at my feet. We all remained upon that state until the break of dawn. [0 Allah,] if You know that I did that, seeking Your Face, then make for us an opening, through which we can see the sky.” The Prophet (Pbuh) then said, “So Allah made an opening for them, until through it, they were able to see the sky…” [Bukhaaree, 5974]

Book Of Manners >The manners of supplications
4) It Is Recommended To Perform Good Deeds Prior To Supplicating

Prior to supplicating, you should perform deeds that bring you closer to Allah (Swt) and that bring about His love for you – deeds such as prayer, Zakaat, charity, and fasting. Allah’s love for one of His slaves means His being pleased with him, His help, His support, and His answering that slave’s supplications. Allah’s anger for one of His slaves means His wrath upon that slave, His forsaking of that slave, and His rejection of that slave’s supplications. Therefore, if you pray and then supplicate; fast and then supplicate; treat your relatives with kindness and then supplicate – you are more likely to have your supplication accepted and answered. And Allah (Swt) knows best.

Book Of Manners >The manners of supplications
5) Performing Voluntary Acts Of Worship After Obligatory Ones Is One Of The Causes That Lead To A Person’s Supplications Being Answered

When you perform voluntary acts of worship – such as voluntary charity, fasting, and prayer – over and above the obligatory acts of worship you perform, you pave the way to having your supplications answered. Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “Verily, Allah (Swt) said: Whoever shows enmity to a Walee (close, obedient slave, who worships Allah alone without associating partners with Him in worship, performs good deeds, and avoids sins) of mine, then I declare war upon him. No slave seeks closeness to Me with anything that is more beloved to Me than that which I have made obligatory upon him. And My slave continues to seek closeness to Me through voluntary acts [of worship] until I love him. And when I love him, I become his hearing that he hears with, his sight that he sees with, his hand that he strikes with, and his leg that he walks with. If he asks Me, I give him; if he seeks refuge with Me, I give him refuge. And I have never hesitated about something I do the way I hesitate to take the soul of a believer; he dislikes death, and I dislike his being distressed (or harmed).” [Bukhaaree, 6502]

Book Of Manners >The manners of supplications
6) It Is Recommended To Face The Qiblah When Supplicating

The Ka’bah is the most honorable place to turn towards on the entire earth. Worshippers face its direction when they pray; some of them also turn towards it when they supplicate, a practice that is taken from the Sunnah of the Messenger of Allah (Pbuh) for on some occasions, he (Pbuh) supplicated, facing the Ka’bah. Here are two examples: Ibn Mas’ood (R.A) said, “The Prophet (Pbuh) faced the Ka’bah and supplicated against a group of people from the Quraish: Shaibah Ibn Rabee’ah, ‘Utbah Ibn Rabee’ah, Al-Waleed Ibn ‘Utbah, and Abu Jahl Ibn Hishaam. I make Allah bear witness that I saw them struck down; the sun had changed them (perhaps meaning that their bodies already began to decompose), and it was a hot day.’ [Muslim, 1794]

And in the second example, the Prophet (Pbuh) faced the Ka’bah when he (Pbuh) supplicated on the day of Badr. ‘Umar Ibn Al-Khattaab (R.A) said, “When the day of Badr came to pass, the Messenger of Allah (Pbuh) looked at the disbelievers, who were 1000 in number, while his companions were 319 men. The Prophet of Allah (Pbuh) then faced the Qiblah (towards the Ka’bah), extended his hands, and then began to call out to his Lord: 0 Allah, carry out for me that which You promised me…”

Book Of Manners >The manners of supplications
7) It Is Recommended To Raise Your Hands While You Are Supplicating

The above-mentioned Hadeeth of ‘Umar Ibn Al-Khattaab (R.A) indicates that it is recommended for a Muslim to raise his hands while he is supplicating; particularly, this part of the Hadeeth:

“He (Pbuh) then extended his hands.” The same is related from Ibn ‘Umar (R.A). During Hajj, after pelting the smaller and middle Jamaraat, Ibn ‘Umar (R.A) would face the Qiblah, raise his hands, and supplicate. He (R.A) would then pelt the Dhaat Al-Aqabah Jamarah, after which he wouldn’t stand to supplicate, but would instead leave. Describing this practice of his, Ibn ‘Umar (R.A) said, “This is what I saw the Messenger of Allah (Pbuh) do.” [Ahmad, 6368]

Question: What has hitherto been mentioned doesn’t seem to correspond with what Anas (R.A) related; he said that the Messenger of Allah (Pbuh) would not raise his hands for any of his supplications except for Al-Istisqaa (the rain prayer), for he would raise his hands [then], to the degree that the whiteness of his armpits could be seen. [Muslim, 895] How, then, can we find harmony between Anas’s sayings and the fact that the Prophet (Pbuh) raised his hands to supplicate on various occasions?

Answer: Ibn Hajr said: “Anas’s saying, ‘Except for Al-Istisqaa’ apparently negates the practice of raising hands for all supplica-tions other than the Al-Istisqaa. Yet this is contrary to established Ahadeeth, in which the Prophet (Pbuh) raised his hands for other than Al-Istisqaa…Some [scholars] maintain that it is better to apply those Ahadeeth, and to understand from Anas’s narration that he wasn’t denying that the Prophet (Pbuh) raised his hands for other than Al-Istisqaa, but that he himself never saw the Prophet (Pbuh) raise his hands on other occasions. This does not mean that others didn’t see him raise his hands on other occasions. To find harmony between the conflicting narrations, others interpret Anas’s narration in a different way; they say that Anas (R.A) was explaining that the Prophet (Pbuh) raised his hands in a certain way for Al-Istisqaa only; on other occasions, then, he might have raised his hands, but not in that same manner.”

Book Of Manners >The manners of supplications
8) It Is Recommended To Supplicate To Allah In Secret

Allah (Swt) said: “Invoke your Lord with humility and in secret.”

Allah (Swt) exhorted His slaves to invoke Him in secret and without raising their voices. To supplicate in secret is at once good manners and a sign of sincerity, both of which make it more likely for a person’s supplications to be answered. Ibn Taymiyyah said, “Muslims (referring to the early generations of Muslims) would ardently supplicate, yet their voices would not be heard by those around them; they would whisper, keeping their supplications between them and their Lord (Swt). Allah (Swt) said: “Invoke your Lord with humility and in secret.”

And Allah (Swt) mentioned a righteous slave of His, with whose actions He (Swt) was pleased: “When he called out his Lord (Allah) – a call in secret” (Qur’an 19:3).”

Related Note: There are many reasons why a Muslim should invoke Allah (Swt) in secret; Shaikh Al-Islam mentioned a number of them, and we will relate some of them here:

1) Supplicating in secret involves a higher level of Eemaan (faith). When one supplicates in secret, he knows that Allah (Swt) hears a quiet, secret supplication.

2) Supplicating in secret involves a higher level of manners and veneration. No one raises his voice in the presence of a king, and if one were to raise his voice, the king would despise him. I mention this example not to draw a parallel – which is not possible, for Allah is the greatest and to Him belongs the highest example – but simply to make the matter clear. Since Allah (Swt) hears a supplication made in secret, it is not appropriate manners for one to supplicate with other than a low voice.

3) Supplicating in secret is more conducive to sincerity and to invoking Allah (Swt) with a heart that is alive and awake.

4) When one supplicates quietly and in secret, he is more likely to feel concentrated, with his heart fully preoccupied in thoughts of supplication and humility. On the other hand, when one raises his voice, his heart is likely to become distracted.

5) When a person speaks quietly, he shows that he feels a sense of closeness to the one he is communicating with, as opposed to a person calling out in a loud voice to someone who is at a distance. This is why Allah (Swt) praised His slave Zakariyyah (A.S), with His saying: “When he called out his Lord (Allah) – a call in secret” (Qur’an 19:3)

6) A person who supplicates quietly and in secret is likely to supplicate for a longer period of time than a person who supplicates out loud; the latter might get bored of talking out loud, he might feel dryness in his mouth and stop, or his tongue might get tired quickly, and so he will stop.

7) Sometimes, it is necessary to keep certain blessings hidden, because for every blessing there is a jealous person, whose jealousy corresponds in degree to the greatness of the blessing. And one of the greatest of blessings is being guided to supplicate to Allah (Swt); hence it is better to invoke Allah (Swt) in secret.

Book Of Manners >Book: The manners of supplications
9) To Supplicate With An Alert And Attentive Heart Leads To A Person’s Supplications Being Answered

When one invokes Allah (Swt) with a heart that is awake and alert, he is more likely to have his supplications answered. This means that one should read invocations with, among other things, a sense of fear, hope, and humility. Allah (Swt) said: “Invoke your Lord with humility and in secret.”

And Allah (Swt) said: “And invoke Him with fear and hope” (Qur’an 7:56)

And the Prophet (Pbuh) said, “When you invoke Allah, you should believe with certainty that your supplication will be answered. And know that Allah does not answer a supplication from a heart that is inattentive and heedless.” [At-Tirmidhee, 3479]

Book Of Manners >The manners of supplications
10) It Is Recommended To Invoke Allah Persistently And Repeatedly

Again, one should take the necessary steps to improve the likelihood of his supplications being answered. One such step is to invoke Allah (Swt) with persistence, repeatedly making the same supplication over and over again, showing one’s humility and complete dependence upon his Lord. It is said that whoever knocks a door often enough will sooner or later be let inside.

‘Umar Ibn Al-Khattaab (R.A) said, “When the day of Badr came to pass, the Messenger of Allah (Pbuh) looked at the disbelievers, who were 1000 in number, while his companions were 319 men. The Prophet of Allah (Pbuh) then faced the Qiblah, extended his hands, and then began to call out to his Lord: ‘0 Allah, carry out for me that which You promised me. 0 Allah, bring to pass that which You promised me. 0 Allah, if You destroy this group from the people of Islam, You will not be worshipped on earth.’ He (Pbuh) continued to call out to his Lord, facing the Qiblah, and with his hands extended, until his robe fell down from his shoulders. Then Abu Bakr (R.A) went to him, took his robe, and flung it back onto his shoulders. Abu Bakr (R.A) then hugged him from behind and said, ‘0 Prophet of Allah, sufficient for you is your supplicating and calling out to your Lord, for He will complete for you that which He promised you. Then Allah ‘Azza Wa-Jall (Mighty and Majestic is He!) revealed: {(Remember) when you sought help of your Lord and He answered you (saying): “I will help you with a thousand of the angels each behind the other (following one another) in succession.”}. So Allah helped him with the angels…” [Muslim, 1763]

Abu Hurairah (R.A) related that At-Tufail Ibn ‘Amr Ad-Dausee (R.A) went to the Messenger of Allah (Pbuh) and said, “Verily, the Daus (tribe) has disobeyed and refused (to accept Islam), so invoke Allah against them.” The Messenger of Allah (Pbuh) then faced the Qiblah and raised his hands; meanwhile the people were saying, “The people (referring to the Daus tribe) are surely destroyed.” But the Messenger of Allah (Pbuh) made this supplication: “0 Allah, guide the (people of the] Daus (tribe] and bring them. 0 Allah, guide Daus and bring them (to the Messenger of Allah and to Islam).” [Muslim, 2524]

Book Of Manners >The manners of supplications
11) To Ask With Determination And Resolve

When one invokes Allah (Swt) he should show a sense of determination and resolve, which means that he should not make the answer of his supplication hinge upon Allah’s will, by saying, “0 Allah, grant me such and such if you will.” Instead one should show resolve, being sure that Allah (Swt) will answer his supplication. By being determined and sure in one’s supplications, one shows that he places his trust with Allah (Swt) that he is invoking the All-Seeing and the All-Hearing, that His Lord is upon all things able, and that nothing in the heavens and earth can weaken, thwart, or defeat Allah (Swt).

Anas (R.A) related that the Messenger of Allah (Pbuh) said, “When you invoke Allah, then be determined in your supplication. And do not let one of you say, ‘If You will, then give me,’ for indeed, none can coerce Allah.”

Muslim related the Hadeeth with this wording: “…But let him be determined in asking and let him ask for something great (such as Paradise), for nothing that Allah it gives is much or great for Him.” [Muslim, 2678]

“Then be determined in your supplication” can mean, “Be resolved and do not hesitate”; some scholars say that it means, “Be resolved and do not be weak in asking”; and yet others say that it means, “Think well of Allah, being sure that He will answer your supplications.” By saying, “0 Allah, give me such and such if you will,” one seems to say that he doesn’t really need either Allah to help him or the thing he is asking for.

Book Of Manners >The manners of supplications
12) It Is Recommended To Preface One’s Supplications With Praises For Allah (Swt) And Then The Sending Of prayers Upon His Messenger (Pbuh)

Scholars unanimously agree that it is recommended to first praise and extol Allah (Swt) and send prayers upon the Messenger of Allah (Pbuh) before and after one supplicates. Fudaalah Ibn ‘Abeed (R.A) said, “The Messenger of Allah (Pbuh) heard a man supplicate in his prayer, without glorifying Allah and without sending prayers upon the Prophet (Pbuh). The Messenger of Allah (Pbuh) then said [to him], ‘You have rushed (your supplication], 0 worshipper.’…

And the Prophet (Pbuh) heard a man pray; the man glorified Allah, praised Him, and sent prayers upon the Prophet (Pbuh). The Messenger of Allah (Pbuh), said [to him], ‘supplicate, you will be answered; ask, you will be given.”‘

At-Tirmidhee related the same Hadeeth with this wording: “While the Messenger of Allah (Pbuh) was seated, a man entered and prayed. He said, ‘0 Allah, forgive me and have mercy on him.’ The Messenger of Allah (Pbuh) then said, “You have rushed [your supplication], 0 worshipper. When you pray and then sit, praise Allah with praises He is deserving of and send prayers upon me; then invoke Him.’

Then another man prayed after that; he praised Allah and sent prayers upon the Prophet (Pbuh). The Prophet (Pbuh) said, “0 worshipper, supplicate, you will be answered. “‘ [At-Tirmidhee, 3476]

Ibn Mas’ood (R.A) related a similar narration, in which he (R.A) said, “I was once praying while Abu Bala and ‘Umar (R.A) were with the Prophet (Pbuh). When I sat down, I began by praising Allah and then sending prayers upon the Prophet (Pbuh). I then supplicated for myself. The Prophet (Pbuh) then said, “Ask, you will be given; ask, you will be given. [At-Tirmidhee, 593]

Book Of Manners >The manners of supplications
13) Asking For One’s Supplications To Be Answered By Dint Of Previously Performed Good Deeds

One increases the chances of his supplication being answered when one mentions a previously performed good deed prior to supplicating. The Prophet (Pbuh) related the story of three men, who were stuck in a cave when a large rock blocked off its entrance. They said to one another, “Think over the righteous deeds you performed for Allah, and then invoke Allah by them; perhaps Allah will [then] make an opening for us [to leave].” Ahmad related the narration with this wording: “Then let each man invoke by the best deed he performed; perhaps Allah will save us from this [predicament].” [Muslim, 2743] Next, one of them mentioned the best deed he performed, after which he invoked Allah (Swt); the other two followed suit, and then Allah (Swt) answered their supplications and saved them from destruction.

Book Of Manners >The manners of supplications
14) It Is Recommended To Invoke Allah it With Supplications Whose Meanings Are Comprehensive Of All That Is Good

Supplications that are most comprehensive in their meanings of goodness are those supplications that are found in the Qur’an and Sunnah. The Qur’an is Allah’s speech – the highest and most noble speech. And the Sunnah too is revelation, which Allah (Swt) inspired the Prophet (Pbuh) with. Not only in supplications, but in general, the Prophet (Pbuh) was blessed with epigrammatic speech -speech that consisted of few words but many, profound meanings. Therefore, we do not doubt that a person who invokes Allah (Swt) with supplications taken from the Qur’an and Sunnah is more likely to have his supplications answered than a person who uses other supplications. Both the Qur’an and Sunnah contain many supplications, and though we cannot present all of them in this book since they are so many, we will now mention a few of them. You should notice that each of the following examples comprehends many good meanings.

Allah (Swt) said: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!” (Qur’an 2:201)

And Allah (Swt) said: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and makes us leaders for the Muttaqoon [pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)].” (Qur’an 25:74)

And Allah (Swt) said: “Our Lord! We have wronged ourselves. If you forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.” (Qur’an 7:23)

In a Hadeeth related by ‘Aaisha (R.A), the Prophet (Pbuh) said, “…0 the One Who turns hearts over (guiding some and leaving some astray), strengthen my heart upon Your religion. ” [Ahmad, 24083]

Abu Bakr (R.A) related that he asked the Messenger of Allah (Pbuh), “Teach me a supplication which I can supplicate with in my prayer.” The Prophet (Pbuh) said, “Say: 0 Allah, I indeed wronged myself with a great deal of wrong, and none forgives sins except for You, so forgive me with a forgiveness from You; and have mercy on me. Indeed, you are Oft-Forgiving, Most Merciful.” [Muslim, 2705]

Book Of Manners >The manners of supplications
15) It Is Recommended To End One’s Supplication With That Which Corresponds To What lie Asked For

Allah (Swt) said: “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. You are the Bestower.” (Qur’an 3:8)

Because the suppliant is asking Allah (Swt) to bestow His mercy upon him, it is appropriate for him to finish his supplication by mentioning a corresponding quality of Allah (Swt): that He (Swt) is the Bestower. Here is another example; Allah (Swt) said: “Our Lord! Grant us what You promised unto us through Your Messengers and disgrace us not on the Day of Resurrection, for You never break (Your) Promise.” (Qur’an 3:194)

Because the believers are asking their Lord to grant them what He promised them upon the tongues of His Messengers, it is appropriate that they complete the supplication by describing Allah (Swt) as being always true to His promise: “For You never break (Your) Promise.” And in yet another example, Allah (Swt) related what ‘Eesa mil said when he asked Allah (Swt) to send a table spread from heaven: “Eesa (Jesus), son of Maryum (Mary), said: “0 Allah, our Lord! Send us from heaven a table spread (with food) that there may be for us – for the first and the last of us – a festival and a sign from You; and provide us sustenance, for You are the Best of sustainers.” (Qur’an 5:114)

Having asked for sustenance, ‘Eesa (A.S) appropriately finished his supplication by saying that Allah (Swt) is “the Best of sustainers.”

These are examples that can be applied for any supplication. If you ask Allah (Swt) to bless you with a child, you can finish your supplication by saying, for example, that Allah is the Bestower or the Provider. If you ask Allah (Swt) to forgive you your sins, you can finish yours supplication by saying that He it is Oft-Forgiving, the Most-Merciful. And if you ask for wealth, you can finish your supplication by saying that He (Swt) is the Provider and that He (Swt) is Most Generous.

Book Of Manners >The manners of supplications
16) Supplicating After The Last Tashahud Of prayer And Before The Tasleem (The End Of The prayer)

‘Abdullah Ibn Mas’ood (R.A) related a Hadeeth in which the Messenger of Allah #t taught the Tashaahud of the prayer (what one says during the sitting down phase of the prayer) to his Companions (R.A). Then explaining what one should do after that and before making Tasleem (before ending the prayer), the Prophet (Pbuh) said, “Then one may choose the supplication he likes most and [then] invoke [with it].”

Muslim related it thus: “Then he may choose to ask for whatever he wants.” [Muslim, 402]

We mentioned earlier that one should perform a good deed prior to supplicating, for that will increase the likelihood of his supplication being answered. prayer is one of the best deeds that a person can perform; it is one of the most beloved of deeds to Allah (Swt) During prayer, a worshipper speaks privately to his Lord, praising Him, invoking Him, and prostrating to Him. Then, at the end of the prayer, if the worshipper supplicates to his Lord, the likelihood of his supplication being answered increases. And the Prophet (Pbuh) exhorted the people of his Nation to supplicate after the Tashahud, just before the end of the prayer. This further points to the superiority of supplicating at that time.

Related Issue: An-Nawawee said, “Know that this supplication (the one that is performed after the final Tashaahud) is recommended and not compulsory. Unless one is leading the prayer, it is recommended to prolong this supplication. In performing this supplication, one may use any invocation, and one may ask for anything he wants from the affairs of the Hereafter or of this world. One may use invocations that are related from the Sunnah, or one may say whatever invocation comes to his mind, but the former kind of invocations are better. Also, invocations related from the Sunnah that are specific for this occasion are better than those that are specific to other occasions or those that are general.”

Book Of Manners >The manners of supplications
17) It Is Recommended To Supplicate When A Rooster Crows

In an authentic Hadeeth, the Prophets (Pbuh) said, “When you hear the crowing of a rooster, then ask Allah from His Favor, for it [means that (the rooster)] has [just] seen an angel. And when you hear the braying of a donkey, then seek refuge in Allah from the Shaitaan, for it [means that (the donkey)] has [just] seen a devil (a Shaitaan).” [Muslim, 2729]

An-Nawawee related that Al-Qaadee gave the following explanation for the first part of the Hadeeth: “One supplicates on this occasion in the hope that the angels will say Aameen to one’s supplication and that the angels will ask Allah (Swt) for his forgiveness…”

Book Of Manners >The manners of supplications
18) Transgression In One’s Supplication Is Forbidden

Allah (Swt) said: “Invoke your Lord with humility and in secret. He likes not the aggressors.” (Qur’an 7:55)

A transgressor of any kind is a person who is not loved by his Lord; furthermore, a transgressor is far away from having his supplications answered. A murderer is a transgressor, a tyrant is a transgressor, a thief is a transgressor – but how does one become a transgressor in his supplications? Ibn Taymiyyah, may Allah have mercy on him, said, “Transgression in supplication occurs in different ways. A person becomes a transgressor in his supplications if he does one of the following: he asks Allah (Swt) to help him in something that is Haram (for example, he asks Allah (Swt) to help him steal); he asks for something that Allah (Swt) does not do, by asking, for instance, that he be made to live until the Day of Resurrection; he asks Allah (Swt)  to make him no longer require things that are necessary to human life, such as food and drink; he asks Allah (Swt) to grant him the ability to see matters from the unseen world; he asks Allah (Swt) to make him infallible; he asks Allah (Swt) to provide him with a child, but through means other than lawful sexual intercourse with his wife (or with what his right hand owns); or he asks for anything else that is deemed a transgression, that Allah (Swt) does not love, and that will result in Allah (Swt) not loving the suppliant who asks for that thing. Transgression in supplication is also interpreted to mean raising one’s voice as one is supplicating…” ‘

Abdullah Ibn Mughaffal (R.A) heard his son say, “0 Allah, for when I enter it (Paradise), I ask You for the White Castle that is to the right of Paradise.” ‘Abdullah said, “My son, ask Allah for Paradise, and take refuge with him from the Hellfire, for indeed, I heard the Messenger of Allah (Pbuh) say, “Verily, there will be a people in this Nation who will transgress in [their] purification and supplication.” [Ahmad, 16359]

Book Of Manners >The manners of supplications
19) When One Is Supplicating, It Is Disliked For Him To Think Up An Invocation Of Rhyming Words

One should not be extravagant or affected when he invokes Allah (Swt) and concocting an invocation of rhyming words is a form of affectation. True, some of the Prophet’s supplications contain a sequence of phrases whose endings rhyme, but his supplications were free from all affectation, and when rhyming did occur, it was not intentional, but rather came from the eloquence of the Prophet (Pbuh) Ibn Hajr said, “This ruling is not overruled by what occurred in certain authentic Ahadeeth, for that (the Prophet’s supplication containing rhyming) occurred unintentionally…for example, speaking about Jihad, the Prophet (Pbuh) said, ‘Alldhummah Munizzalal-Kitaab, Sar’ee’ul-Hisaab, Haazimil-Ahzaab (0 Allah (Swt), Who has revealed the Book, Who is quick in reckoning, Who has defeated the (conspiring) parties. “[Fathul-Baaree, 11/143]

And Ibn ‘Abbaas (R.A) said to ‘Ikrimah, “Watch out for rhymed supplications and avoid them, for I know that the Messenger of Allah (Pbuh) and his Companions (R.A) would do exactly that (i.e., they would avoid rhymed supplications).” [Bukhaaree, 6337]

Book Of Manners >The manners of supplications
20) Asking Help For Sinning Or Breaking Off Ties Of Relation, Or Being Impatient For The Answer To One’s Supplications — These Actions Prevent One’s Supplications From Being Answered

The following prevent one’s supplications from being answered: One invokes Allah (Swt) to help him perform an unlawful act, one invokes Allah (Swt) to help him sever ties with his relatives, or one becomes impatient in waiting for his supplications to be answered. Abu Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “A slave will continue to be answered (in his supplications], as long as he doesn’t invoke for a sin [to be carried out] or for breaking off ties of the womb (breaking off ties from relatives), and as long as he does not rush.”

It was said, “0 Messenger of Allah, and what is rushing?” He (Pbuh) said, “He (the slave of Allah) says, ‘I supplicated and I supplicated, but I did not see my [supplications] answered; at that point he becomes weary and forsakes supplication.” [Muslim, 2735]

Related Issue: Abu Sa’eed (R.A) reported that the Prophet (Pbuh) said, “No Muslim invokes with a supplication that doesn’t contain sin or the severing of ties with relatives, except that Allah gives him one of three things for it: either He will quicken [the answer] of his supplication, or He will save it for him in the Hereafter, or He will ward off from him an evil that is equal to it.” The Companions (R.A) said, “Then we will [invoke] even more.” He (Pbuh) said, “Allah [answers] more [than you invoke] (This is another possible meaning: What Allah (Swt) gives you from His favor and generosity and kindness is more than what He (Swt) gives you in return for your supplications. Scholars have mentioned other possible meanings as well).” [Ahmad, 10794]

Second Related Issue: The answer to one’s supplication might be delayed due to some wisdom that is hidden to him, but that Allah (Swt) knows. Every slave of Allah (Swt) should therefore realize that Allah’s choice for him is better than his choice for his own self. If one invokes his Lord, if one continues to persistently invoke Him, if one invokes with humility, and if one avoids those matters that prevent his supplications from being answered, then he should not become impatient when the answer to his supplication is delayed.

Even when a suppliant does all that is required of him for his supplication to be answered, he still might not get what he asked for. This does not mean that Allah (Swt) does not love him. Ibraaheem (A.S) asked for his father to be forgiven, and Nooh (A.S) asked for his son to be saved; yet the supplications of these two noble Messengers were not answered. Allah (Swt) willed for something else to happen, and because of a wisdom that He (Swt) knows, He (Swt) didn’t give them what they asked for. Allah (Swt) is the Creator of all creation; all of creation is under His dominion and control. That being the case, one should not become impatient or forsake invoking Allah (Swt); rather, he should continue and persist in his supplications, knowing that the act of supplication is worship, for which he will be rewarded.

Book Of Manners >The manners of supplications
21) Eating From Unlawfully Derived Wealth Prevents One’s Supplications From Being Answered

Abu Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “0 people, verily Allah is Tayyib (Good, Pure), and He accepts only that which is Tayyib (good and pure). And Allah gave the believers the same command that He (Swt) ordered the Messengers with: “0 (you) Messengers! Eat of the Tayibaat [all kinds of Halal (legal) foods which Allah has made legal (meat of slaughtered eatable animals, milk products, fats, vegetables, fruits, etc.], and do righteous deeds. Verily! I am Well-Acquainted with what you do.” (Qur’an 23:51)

And Allah said, “0 you who believe (in the Oneness of Allah – Islamic Monotheism)! Eat of the lawful things that We have provided you with.” (Qur’an 2:172) The Prophet, then mentioned the man who was on a long journey, whose hair was disheveled, and who was dust-covered. That man extended his hands to the sky [and said], “0 my Lord, 0 my Lord,” but his food was Haram (unlawful), his drink was Haram, and his clothing was Haram: “So then how could his [supplications] have been answered.” [Ahmad, 8148]

“So then how could his supplications have been answered,” means, how could a person of that description hope for his supplications to be answered.

Consider his outward description: he had endured the hardship of a long journey; his hair was disheveled; his feet and body were dust-covered; and he raised his hands, asking of his Lord. A person of that description should be very hopeful of having his supplications answered. Yet the suppliant in question had an added element to his description, one that was not visibly perceivable on his person: he ate from Haram (unlawful) sources, and from the evil effects of eating from unlawful sources is being prevented from having one’s supplications answered.

Book Of Manners >The manners of supplications
22) Times, Places, And Situations Wherein One’s Supplications Are Most-Likely To Be Answered

a) During the last third of the night: Among the authentic narrations that prove this point, is the Hadeeth of Abu Hurairah (R.A) who related that the Messenger of Allah (Pbuh) said, “Our Lord, Tabaaraka Wa-Ta’aalah (Blessed and Exalted is He!), descends every night to the lowest heaven, when the last third of the night remains. He says, ‘Who will invoke Me, so that I will answer him. Who will ask Me, so that I will give him. And who will ask forgiveness from me, so that I will forgive him.” [Muslim, 758]

b) While one is prostrating: Abu Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “The closest a slave is to his Lord occurs when he is prostrating; so supplicate much [while you are prostrating]. [Muslim, 482]

A slave of Allah is closest to his Lord while he is prostrating perhaps because of the servitude, the submission, the humility, and the poverty that are all implied by the position of prostration, meanings that are not found to the same degree in any other position. A person who prostrates places his forehead on the same ground that people walk on, yet that does not bother him. In that position of humility and lowness, he verbally acknowledges the perfection of Allah (Swt) saying, “Subhaana Rabbiyal ‘Aalaa (How perfect Allah is, the Most-High!).” Being in such a position, the suppliant is the closest he becomes to his Lord, and is therefore likely to have his supplications answered. And Allah (Swt) knows best.

c) Between the Adhaan and the Iqaamah: Anas Ibn Maalik reported that the Prophet (Pbuh) said,

“Between the Adhaan and the Iqaamah, supplication is not rejected. ” [At-Tirmidhee, 212]

d) On Friday, during an hour wherein supplications are answered: Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) mentioned Friday and then said, “During it there is an hour – no Muslim is in harmony with it as he stands, praying and asking Allah, the Exalted, for something, except that He (Allah) gives it to him.”

The Prophet (Pbuh) then signaled with his hand, indicated how short that [special] period of time is. [Muslim, 852]

Related Issue: “An hour” does not necessarily mean ‘hour’ in the commonly used sense – sixty minutes. In fact, scholars greatly disagree about when exactly the aforementioned hour is; Ibn Hajr enumerated 42 different opinions. Two of those views stand out as being strongest and best supported by proofs. According to the first view, the hour begins when the Imam sits down (for the Friday sermon) until the time that the Friday (Jumu’ah) prayer ends. Abu Burdah, the son of Abu Moosa Al-Ash’aree (R.A) said, “‘Abdullah Ibn ‘Umar (R.A) said to me, ‘Did you hear your father relate anything from the Messenger of Allah (Pbuh) about the hour of Jumu’ah (Friday).’ I said, ‘Yes, I heard him say: I heard the Messenger of Allah (Pbuh) say: “It is from when the Imam sits down until the prayer (i.e., the Jumu’ah prayer) ends.'” [Muslim, 853]

And according to the second view, it is the last hour of Friday (meaning, the hour before sunset on Friday; what follows sunset on Friday, according to the Islamic meaning, is referred to as the night of Saturday). Jaabir Ibn ‘Abdullah (R.A) related that the Messenger of Allah (Pbuh) said, “The day of Friday is 12 – he (Pbuh) means one of those hours – and there is no Muslim who asks Allah (during that hour) ‘Azza Wa-Jall (The Possessor of Might and Majesty) for something, except that Allah ‘Azza Wa-Jall gives to him, so search out for it in the last hour after Al2Asr.” [Abu Daawood, 1048]

Ibn Al-Qayyim combined the two views when he said: “Both (both during the Jumu’ah prayer – from when the Imam sits until the prayer is over – and the last hour of the day) are hours wherein supplications are answered, even though the specified hour is the hour after ‘Asr, for it is a specific time during the day that does not vary. Conversely, the hour of the [Jumu’ah] prayer varies in its time, yet it too is an hour wherein supplications are answered. Muslims gather, pray, and beseech Allah (Swt) with humility, and all of that makes it more likely that their supplications will be answered. Hence, the different Ahadeeth are in harmony with one another; the Prophet (Pbuh) exhorted his Nation to supplicate and sincerely beseech Allah (Swt) during the aforesaid two hours.”

Ibn Hajr said, “This is similar to the saying of Ibn ‘Abdul-Barr: one should strive to supplicate during the said two times. And before him, Imam Ahmad said the same. This view is best because it combines the meanings [of different Ahadeeth, as opposed to ruling by one and disregarding the others]. Ibn Al-Muneer said, ‘It becomes known, then, that the benefit of not specifying the exact hour is so that people will pray and supplicate often [in the hope of finding that hour]. If the hour were specified, then people would rely on it and forsake supplicating at other times. With this understanding in mind, it is surprising to see people who want to know precisely when the hour is.”

e) When a fasting person breaks his fast: Abu Hurairah related that the Messenger of Allah (Pbuh) said, “Three [people] do not have their supplications rejected: the fasting person until he breaks his fast…” [Ibn Maajah, 1752]

f) The supplication of a person who is wronged, of the traveler, and of a father against his son: Ibn ‘Abbaas (R.A) reported that the Messenger of Allah (Pbuh) said the following words to Mu’aadh Ibn Jabal (R.A) upon sending him to Yemen: “Verily, you are going to a people from the People of the Book. When you reach them, then invite them to bear witness that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah…”

And he (Pbuh) went on to say, “And protect yourself from the supplication of the wronged person, for indeed, there is no veil between him and Allah. ” [Muslim, 19]

And Abu Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “Three supplications that are answered and about which there is no doubt (i.e., no doubt that they will be answered): the supplication of the person who is wronged, the supplication of the traveler, and the supplication of the father against his son.”

The person who wrongs others should desist from his wrong-doing, for there is no veil between Allah and the people he wronged; their supplications are quickly answered. The traveler should take advantage of his time by invoking Allah (Swt) for his supplications are answered. And parents should be careful not invoke Allah (Swt) against their children; a father’s supplication is answered, and in the heat of his anger, he may say words that he will later regret.

g) During battle and when the call to prayer is made: Sahl Ibn Sa’ad (R.A) reported that the Messenger of Allah (Pbuh) said, “Two [supplications] are not rejected or are rarely rejected: supplication at the time of the call [to prayer] and when the battle becomes intense, when they [the fighting armies] clash and fight intensely.” [Abu Daawood, 2540]

h) During times of affliction, or when one has a specific need, one may supplicate with the invocation of Dheen-Noon: Sa’ad Ibn Abee Waqqaas (R.A) related that the Messenger of Allah (Pbuh) said, “This is the invocation of Dheen-Noon which he supplicated with when he was inside the belly of the whale: ‘None has the right to be worshipped but You (0 Allah); how perfect You are! Verily, I was from the wrongdoers.’ No Muslim man supplicates with it concerning anything except that Allah answers [his supplication] for him. “[At-Tirmidhee, 3505]

i) When it is raining: The following is related in a Hadeeth: “Seek to supplicate when armies meet, when the Iqaamah for prayer is made, and when it is raining.’ [Al-Umm, 2/223-224]

Book Of Manners > The manners of supplications
23) Situations Wherein One Can Reasonably Hope For His Supplications To Be Answered

a) The night of ‘Arafah, for those that are there at the Mawqif (those that are performing Hajj): The Prophet (Pbuh) legislated that, on the Day of ‘Arafah, pilgrims should combine the Dhuhr and ‘Asr prayer and perform them during the time for Dhuhr, so that each pilgrim can then free himself to supplicate to Allah (Swt). During Hajj and on the Day of ‘Arafah, when the Prophet (Pbuh) finished performing the two prayers, he went to Al-Mawqif, beneath the mountain. There he stopped, remained on his mount, and supplicated to his Lord, continuing to do so until the setting of the sun. [Saheeh Muslim, 1218] Allah (Swt) loves the throng of people that gather there to supplicate; in fact, He (Swt) displays them to the angels. The Day of ‘Arafah is a day wherein many people are freed from the Hellfire. ‘Aaisha (R.A) the Mother of the Believers, related (her father (R.A) related the same) that the Messenger of Allah (Pbuh) said, “On no day does Allah (Swt) free more slaves from the Hellfire than on the Day of ‘Arafah. He (Swt) indeed draws near, displays them (the pilgrims) to the angels, and then says, ‘What do these want? “‘ [Muslim, 1348]

b) When one is at As-Safa and Al-Marwa: When the Prophet (Pbuh) came near As-Safa during the Farewell Pilgrimage, he (Pbuh) recited, “Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah”, after which he (Pbuh) said, “I begin with what Allah began with,”

and so he (Pbuh) began with As-Safa, climbing it until he saw the House (the Ka’bah). He (Pbuh) then faced the Qiblah, mentioned the phrase of Tawheed, and magnified Allah (Swt) And he (Pbuh) said, “None has the right to be worshipped except Allah alone. He fulfilled His promise, aided His servant, and single-handedly defeated the allies.”

He (Pbuh) said the same three times; and during the interval between each time, he (Pbuh) supplicated. Next, he (Pbuh) descended and proceeded to Al-Marwah; he (Pbuh) did the same at Al-Marwah as he did (Pbuh) As-Safa. [Muslim, 1218]

c) During Hajj, After A Pilgrim Pelts The Smaller And Middle Jamarah: Saalim Ibn ‘Abdullah related that ‘Abdullah Ibn ‘Umar (R.A) would pelt the closest Jamarah with seven pebbles, making Takbeer (i.e., saying, ‘Allcihuakbar,’ Allah is the Greatest) after [the throwing of] each pebble. Then he would proceed, going to low ground, where he would stand, face the Qiblah, and remain standing for a long time. While standing, he would supplicate and raise his hands. Then he would pelt the middle Jamarah in the same manner, after which he would head to his left, to low ground, where he would stand for a long time, facing the Qiblah, supplicating, and raising his hands. Then he would pelt the Dhaat Al¬’Aqabah Jamarah from the inside of the valley, and he would not stand afterwards. [Explaining these actions,] he (R.A) said, “This is what I saw the Messenger of Allah do.” [Ahmad, 6368] This work was completed on Monday night, the 27th of Rabee’ul-Awwal, 1420 years after the blessed Hijrah (Migration) of the Prophet (Pbuh) praise is to Allah, and it is by His Grace and Kindness [that good deeds are performed].