The Book of Remembrances (Kitab Al-Adhkar) - Text

The- Took of
REMEMBRANCES
kitAb al-adhkar
Imam. Yahya, ibn. Sharaf an-Nawawi
'Revised and edited by
MUHAMMAD ISA WALEY
TURATH PUBLISHING
OAI A
© Copyright: 1435/2014, Turath Publishing
isbn: 978-1-906949-19-8
Published by:
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DEDICATION
retrieval system, or transmitted in any form or by any means, electronic or otherwise,
my grandparents: Ahmad Batha and
For
without written permission of the publishers.
Maryam Batha, Qari Mufti Mahmoud Pandor,
Khadijah Pandor and Aisha Pandor.
Author Imam Yahya ibn Sharaf an-Nawawi
Translation/Proofreading Idris Esau, Safaruk Chowdury and Abdassamad Clarke And for my wife’s grandparents who were her inspiration:
Editor & Revision Muhammad Isa Waley -
Hakim Ismail and Maryam Ismail Hakim.
'
Sub-Editor Uthman Ibrahim-Morrison and Medina Whiteman '
;
&
Hadith Referencing Saleh Malik
General Editors Yahya and Safira Batha In remembrance of my beloved father
y‘
Maulana Muhammad ibn Ahmad Batha
British Library Cataloguing in Publication Data +
'
whose constant encouragement

al-Nawawi, Yahya ibn Sharaf
enabled me to stay the course.
The Book of Remembrances: The Kitab al-Adhkar
I. Title May Allah illuminate their place of rest and
raise them up company of those
in the
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'
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Romanization Table
Publisher’s Preface
a b t
th h C
j
c
kh C d s dh i
r
j z 3 s
O"
&
sh u" s
o3 d
n the name of Allah, most merciful and compassionate. I bear witness that there
J* z Ji
t
t is no god but Allah, alone without partners; and that Muhammad is His servant
gh t f lJ q j
I and Messenger. I invoke the blessings of Allah and His peace upon on His final
Messenger, Muhammad, his family and companions, along with all those who follow
k 1 J m j» them in goodness till the Day of Rising.
n h h, t ;
Among the narrations that Imam at-Tirmidhi transmits in his collection is a
hadith from Anas who relates that the Messenger of Allah H said: “Dua is the
w,u j y.i a
"\
very essence of worship.”

Worship itself, according to the text of the Qur’an, is the meaning of our existence;
i,-’i } u ’
and dua lies at its core and is, in essence, a pure expression of utter neediness. A man
resorts to dua only when he realises that he has no one to turn to but Allah, and this
al- (but following “sun letters”, ad-, ar-, as-, ash-, at-, az-, etc.) Jl
is the fullest affirmation of tawhid, or the Oneness of Allah, in the life of the believer.
In dua or dhikr texts, elision is marked with hyphen instead of
In this book, Imam an-NawawI gathers the dua s transmitted from the Messenger
apostrophe; and long vowels have no macron sign (") where pro-
of Allah encompassing every movement and stillness, from the great events of
nounced as short ones. Examples: ihdina-s-sirata-l-mustaqim-,
Allahumma-jalnd muflihin.
life— birth, marriage, death— to the seemingly mundane — waking up, dressing, eating
through to the distressing events — illness, danger, loneliness; all of these are presented
as opportunities to turn to Allah in ‘ubudiyyah, or submissive dependency, with du‘a.
But this book is more than a simple collection of prayers. Interspersed amongst its
chapters are passages expounding the etiquette of dua\ how to guard the tongue
from its deadly sins, and the moments of acceptance that the believer can seize upon.
We present the translation of each dua in italicised text; this is then followed by
the Arabic text of the du a ’cited. Where the text of the dua’ appears within a wider
discussion, we present the Arabic at the end of the passage to avoid disrupting the
natural flow of the text. A transliteration of the du‘a into roman script appears im-
THE BOOK OF REMEMBRANCES
mediately after the Arabic and we have included a guide to assist the reader in using
the system of transliteration. Translations of the Qur’an are presented in bold text.
It is my hope that the reader will find in this publication a rich source of spiritual
nourishment that will see them through to the Next World in safety and well-being.
I am indebted to my dear friend, Mufti Abdur-Rahman Mangera of White Thread
Press, for bringing this work to our attention and for the final layout and design. I
also owe thanks to the translators, Idris Esau, Safaruk Zaman Chowdury and Abdas-
samad Clarke. Many thanks are due to Sheikh Bilal Patel for highlighting portions Contents
of the Adhkar which were omitted from the original translation and for ensuring the
text remained faithful to the original text of Imam an-Nawawi. I would also like to
thank Uthman Ibrahim-Morrison and Muhammad Isa Waley for their contributions
in editing the text, especially the latter, for his painstaking revision of the entire text,
Imam an-Nawaw! 21
Saleh Malik for producing takhrlj references for each dua in this collection, and all
Author’s Preface 25
those who have contributed to making this work possible. I would also ask those 1
readers who derive some benefit from this book to remember us in your supplications.
Kitab al-Sddhkar
Finally, I ask Allah to bestow His mercy on Imam an-Nawawi, who in a short
lifespan was the cause of tremendous blessings for the believers, among which is this What has been narrated about the virtue of dhikr and is not
book, which continues to bring us all benefit to this day. May Allah reward him well restricted to a specific time 37
and unite us with him in the Hereafter. Getting up from sleep 44
Putting on clothes 47
YAHYA BATHA
Putting on new garments, shoes etc. 47
What to companion when seeing him in new clothes
say to one’s 48
How to put on garments and shoes and how to take them off 49
What to say when taking off garments to wash, go to sleep etc. 50
What to say when leaving the house 50
What to say when entering one’s house 51
What to say when waking up at night and leaving the house 53
What to say when entering the lavatory 54
The prohibition of doing dhikr or talking while in the lavatory 56
The prohibition of greeting a person who is sitting to relieve himself 56
What to say when coming out of the lavatory 57
What to say when pouring water to perform wudu 57
What to say during wudu 58
What to say when performing ghusl (major ablution) 62
What to say when performing tayammum 62
What to say when going to the mosque 62
What to say when entering and leaving the mosque 64
What to say in a mosque 66
The rejection and censure of someone who looks for lost property
in the mosque or sells in it 67
Censuring someone who chants poetry in the mosque in which there
is no praise for Islam or for abstemiousness, nor any encouragement
of the noble qualities of character and the like 68
The merit of the adhan 68
The description of the adhan 69
—
THE BOOK OF REMEMBRANCES Contents
26. Description of the iqamah 70 Recitation of Qur’an 169

70 .
27. What to say upon hearing the adhan and the iqamah 72
71. Praise of Allah # 179
28. The dua’ to be said after the adhan 77 1111 72. Praying for blessings upon the Messenger of Allah H 183
29. What to say after the two sunnah rak‘at of subh 77 The order to those in whose presence the Messenger g| is
73.
30. What to say when coming to the prayer line 78 mentioned to pray for blessings and salutations upon him 184
31- What to say when intending to stand up for salah 79 74- How to pray for blessings upon the messenger of Allah fH 185
1
32- The dua to be said during the iqamah 79 I 75-
Beginning dua by invoking blessings upon the Messenger |§ 186
33- What to say when salah begins 79 76. Praying for blessings upon the prophets and their descendants in succession 187
The takbirat al-ihram 80

1 The dua” of istikharah 188
34-
1 77.
and dua important concerns 190
What to say after the takbirat al-ihram 81 Dua against affliction for
35-
36. Seeking protection from shaytan after the opening dua 85
1 78.
What to say when frightened 193
1 79-
37- Recitation of Qur’an after seeking protection 86
1 80. What to say when afflicted with worry or grief 194
38. The adhkar of ruku 92 81. What to say when in a fix 195
39- What to say when raising the head from ruku and standing upright 95 82. What to say when afraid of any group of people 195
1
40. The adhkar of sujud 98 83- What to say when afraid of a ruler 196
s
'
41- What to say when raising the head from sujud and while sitting 84- What to say upon seeing the enemy 196
between the two sujuds 102 85- What to say if a shaytan appears to one or one is afraid of him 197
42. The adhkar of the second rak'ah 104 86. What to say when overcome by weakness 198
The qunut in the subh salah 104 What to say when finding something to be difficult 199
43- ilil 87.
44- The tashahhud in salah 108 88. What to say when earning one’s livelihood becomes difficult 199
45- Invoking blessings upon the messenger of Allah g§ after the tashahhud 114 89. What to say to ward off calamity 200
46. The
The
du‘a’ after the last
greeting to end salah

tashahhud 115
118
mm 90.
91-
What to say when visited by misfortunes, be they few or many
What to say when burdened by debts which one is unable to repay
200
201
47-
48. What to say to a person who speaks to one whilst one is engaged in salah 119 ;
1 1
92. What to say when afflicted with loneliness 201
49- Adhkar to be performed after salah 120 93- What to say when troubled by satanic disturbance 202
50. Encouragement to do dhikr of Allah after the salah of subh 125 94- What to say over the insane or someone who has been stung 204
What to say in themorning and the evening 127 Seeking protection for children and others 208
51.
fJJS 95-
52. What to say on friday mornings 144 96. What to say over abscesses, pimples and suchlike 208
53- What to say when the sun has risen 144 97- Recommendation to remember death much 209
54- What to say after the sun has risen 146 I 98. Approval of asking the relatives of a sick person about his health,
55- What to say between midday and ‘asr 146 I and of replying to the question 209
56. What to say between ‘asr and sunset 147 99- What the sick should say, what should be said and recited near them,
57. What to say upon hearing the adhan of maghrib 148 and how to ask after their health 210
58. What to say after the salah of maghrib 148 100. In commendation of advising the families of the sick and those tending
59- What to recite in and after the salah of witr 150 them to be kind and bear patiently the difficulties in their affairs; also,
60. What to say when one intends to sleep and is lying in bed 151 advising those whose death is imminent because of a legal sentence 215
61. The disapproval of sleeping without the dhikr of Allah 160 101. What to say a person who has a headache, fever or other pain 216
62. What to say when waking up at night and wishing to sleep afterwards 161 102. The permissibility of a sick person saying: ‘I am in severe pain’ or ‘unwell’
63- What to say when unable to sleep 163 or ‘Oh, my head!’ and things like that; and explanation that there is
64. What to say when startled in one’s sleep 164 nothing disapproved of in that if none of it is an expression of
65. What to say after seeing something one likes or dislikes in a dream 165 discontentment or impatience 216
66. What to say when told about a dream 166 103. The disapproval of hoping for death because of physical harm, but its
67. Dua and repentance in the second half of the night 167 permissibility if one fears jeopardy in his religion 217
68. Dua in all hours of the night, hoping to coincide with the moment 104. The recommendation of a man making dua that his death be in the
of acceptance 167 noble land 217

69. The most beautiful names of Allah 168 105. The desirability of comforting the sick 218
0
5
1
Contents
272
106. Praising a sick person, when seeing him to be fearful, by mentioning 139 What to say on hearing thunder
What to say when it rains 273
his good deeds, in order to alleviate his fear and give him a good 140.
what to say after it has rained 273
opinion of his lord 218 141
What to say when there is a great deal of rain and one fears harm from it 274
107. Giving the sick person what he craves 219 14 2
The adhkar of the tarawlh salah 275
108. Visitors seeking the dua of the sick 219 143 .
The adhkar of the salah of need 276

109. Exhorting and reminding an invalid, after he is healed, to fulfil the 14 4
The adhkar of the salah of tasbih 277
repentance that he promised Allah 220 145.
The adhkar related to zakah 279
110. What to say to someone who has lost hope of surviving 220 146.
What to say upon seeing the new moon and what to say on seeing the moon 28
111. What to say after closing the eyes of the deceased 223 14 7
The adhkar that are mustahabb while fasting 283
112. What to say near the deceased 224 148.
What to say when breaking the fast 284
113. What to say to the bereaved 224 149.
what to say when breaking the fast with people 28
114. What to say upon hearing the news of the death of ones companion 226 ! 50
to say on laylat al-qadr (the night of the decree) 286
115. What to say upon being told of the death of an enemy of Islam 226 151. The supplication
152. The adkhar of i'tikdf
286
116. The prohibition of wailing over the deceased and crying out with the
the adkhar of pilgrimage (hajj) 287
cries of the days of ignorance (before Islam) 227 153.
154. the recommendation of asking for martyrdom 308
117. Condolence 229
The imam should encourage the leader of a delegation to fear Allah, and
118. The permissibility of informing companions and relatives of the death of 155.
also teach him what he needs [to know] concerning matters of fighting
the deceased, and the disapproval of announcing the death publicly 235
the enemy and them
entering into pacts with 309
119. What to say while washing and shrouding the deceased 236
120. The adhkar of the funeral salah 236 1 56. The sunnah for the imam and the leader of the army to feign taking
another direction when intending to go on an expedition 310
121. What to say whilst walking with the bier 243
122. What to say when a bier passes or on seeing one 244 j 57. The dua for those who do battle or work at anything that helps with it;
also saying things to inspire people and rouse them to battle 3 1
123. What those who lay the deceased in the grave should say 244
124. What to say after the burial 246 158. Dua humility, and takbir in battle, and asking Allah to fulfil his promise
,
to help the believers 311

125. On the deceased leaving a special request that a specific person perform
159. The prohibition of needlessly raising the voice in battle 316
his funeral salah or that he be buried in a certain manner or in a
160. Saying T am so-and-so’ in battle in order to terrify the enemy 316
specific place, or concerning his shrouding, or other things that should
161. The desirability of reciting poetry during combat 316
or should not be done 248
162. The desirability of displaying patience and strength to a person who has
126. How the deceased benefits from the words of others 250
been wounded 318
127. The prohibition of abusing the dead 251
163. 'The what to say when the muslims are victorious and defeat their enemy 319
128. What visitors to graveyards should say 252
129. Those visiting graveyards should discourage those they see weeping from 164. What to say when seeing the muslims defeated, may Allah the most
generous be our refuge 320
being distraught at the graveside them to be patient and
and tell
165. Encouragement for the imam to praise those who have displayed skill
discourage them from doing other things which the law forbids 254
in battle 321
130. Weeping and feeling fear when passing by graves; also, seeing the
destruction of oppressors, displaying humility before Allah, and being
166. What to say upon returning from an expedition 321
167. Istikharah and consultation 321
on guard against forgetfulness 255
168. Adhkar to perform after deciding to travel 322
131. Adhkar recommended to be recited on friday during the day and night,
169. Adhkar to say when intending to leave home 323
and dua 255
170. The adhkar to perform when leaving 325
132. The adhkar for the two ‘Ids 257
171. The desirability of seeking advice from the righteous 327
133. The adhkar for the first ten days of Dhu al-Hijjah 261
262
172. The desirability of someone remaining behind asking a traveller for
134. The adhkar prescribed for eclipses
du ‘a at blessed places 327
135. Adhkar for seeking rain 264
What to say when the wind blows 268
173- What to say when mounting an animal 328
136.
What to say when stars fall 271
174- What to say when boarding a ship 33 1
137.
175- The desirability of making dua’ whilst travelling 33 2
138. Not pointing to, or looking at, falling stars or lightning 271
Contents
358
when ascending a hill, and What to say after eating
176. The desirability of a traveller saying takbir 2X1-
the order to extend greetings 359
tahmid and tasbih when descending into a valley 332 212. The merits of greeting and
36o
The mode and method of
greeting
177. The prohibition of raising the voice exaggeratedly in takbir and suchlike 334 213-
journey easy The disapproval of gesturing
when greeting, without any verbal expression 363
178. Setting a pace, reviving the spirits, relaxing, and making the 214-
364
rulings on greeting
for other travellers 334 215- The
and in which makruh,
in which it is mustahabb to greet
it is
179. What to say when ones animal runs away 334 216. Situations
369
and those in which it is permissible
180. What to say when on a difficult and recalcitrant animal 335
and
may be greeted and who may not, and who may be answered
181. What to say upon seeing a village which one does, or does not, wish to enter 335 217- Who
370
What to say when apprehending harm from some people 336 who may not
182.
and rulings on greeting 375
183. What travellers should say when confronted by an ogre 337 218. Courtesies
379
337 Seeking permission to enter a house
184. What to say when dismounting 219-
382
338 220 Matters Related to Greeting
185. What to say upon returning from a journey .
on yawning 388
339 221 Responding when someone sneezes, and the rulings
186. What travellers should say after the salah of subh .
396
34» 222 Praise
187. What to say upon sighting one’s homeland .
own good qualities 398

oneself and mentioning one’s
188. What to say when returning from a journey and entering one’s home 340 223- Praising
400
will certainly 224- Questions
Related to the Preceding Subject
189. What to say to someone who is returning give thanks I
What to say when asking for a woman’s hand in marriage from

her
from a journey 341 225.
someone else 402
cause of Allah 341 family, for himself or for
190. What to say to someone returning from an expedition for the to virtuous people 402
226. A man offering his daughter’s hand in marriage
191. What to say to someone who is returning from hajj 342
403
What to say when making the marriage contract
What to say when food is brought 342 227.
192.
What to say to the groom after the contract has been made
406
and similar things to his guests 228.
193. The desirability of a host saying ‘eat’
343 229. What the groom should say when his bride comes to him on the
when food is presented 407
wedding night
194. Mentioning the name of Allah when eating and drinking 343
What to say to the groom after his marriage has been consummated 408
with food 345 230.
195. Not finding fault
408
this food’ or 231. What to say during intercourse
196. The permissibility of saying ‘I do not have an appetite for ‘I
409
do not ordinarily eat it’ and the like if necessary 346 232- A man playing with his wife and joking and talking gently to her
The etiquette for a husband speaking to his relatives by marriage 409
346 233-
197. Praising the food that one eats
when present meal and one fasting, in the case when 234- What to say during childbirth and when a woman is in labour 410
198. What to say at a is
412
235- Saying the adhan in the ear of a newborn baby
one does not break his fast 347
baby 412
236. Supplicating and performing tahnik for a
199. What to say when one is invited for a meal and others follow 347
413
237- Naming a newborn baby
200. How to admonish and instruct someone who errs when eating 348
414
238. Naming a stillborn baby
201. The desirability of talking whilst eating 349
The desirability of giving beautiful names 414
202. What someone who eats without becoming satiated should say and do 349 239-
414
240. The names dearest to Allah
203. What to say when eating with someone who has a bodily defect 349
when congratulated 415
241. The desirability of congratulating and what to say
204. The desirability of a host saying ‘eat’ to his guests and others when they 416
242. The prohibition of giving repulsive names
lift hands from the food and saying it repeatedly until he has
their
243- A man calling a subordinate, such as a son, servant, or student, by an ugly
ascertained that they have had enough; and that of doing the same
3 50
name in order to retrain him from doing vile deeds and to train him 416
with drink, perfume, etc.
244. Calling out to a person whose name one does not know 417
205. What to say when one has finished eating 35°
245. The prohibition of a son, student or pupil calling his father, teacher
206. The dua of invitees and guests for their host when they have finished eating 354 418
or mentor by name
207. Making dua for somebody who gives one water or milk to drink 355
418
246. The desirability of changing a name to a better one
208. Dua and encouragement for someone who entertains a guest 356
long as he not
356 247. The permissibility of shortening a person’s name, as is
209. Praise forsomeone who entertains a guest 420

offended by it
210. The desirability of welcoming guests and praising Allah for having found 420
248. me piumuuiuil
The of giving a person a nickname
prohibition Ul U. aiiv.ixiiw.xiix, that he dislikes
a guest to entertain; also, being happy and extolling him for enabling 421
249. The acceptability and desirability of giving a person a nickname that he likes
one to do this 357
1
THE BOOK OF REMEMBRANCES Contents
250. The acceptability of kunyahs and the desirability of addressing people something doubtful about or for some other reason
there is it 445
by them 422 say tosomebody who safeguards one from harm 445
283 What
to
251. The kunyah of a man [normally] coming from his eldest son 422 say upon seeing the first fruit of the year 446
284 What to
252. Giving a man who has sons a kunyah which does not come from his son 422
The desirability of moderation in admonition and teaching 447
285
253. Giving a kunyah to someone who has no children, and to a minor 423
The merit of pointing out good and encouraging it 448
286.
254. The prohibition of using the kunyah Abu al-Qasim 423 Encouragement for someone who is asked for knowledge he does not
287
255. The permissibility of giving a kunyah to a disbeliever, innovator or sinner possess, but which he knows that someone else does, to point him out 448
if he known by any other name, or there is a risk of trouble
is not
288. What to say when called to the judgement of Allah 449
from calling him by his name 424
289. Turning away from the ignorant 451
256. The permissibility of giving a man a kunyah ‘father of so-and-so’ or a
290. Admonishing those who are more eminent than oneself 452
woman the kunyah ‘mother of so-and-so’ 425
291. Keeping a promise or a
pact 453
257. The desirability of praising Allah on receiving good news 426 recommendation to make dua for a person who offers one wealth
292. The
258. What to say upon hearing a cock crow, a donkey bray or a dog bark 426 or something else 454
259. What to say upon seeing a fire 427
293. What a muslim should say to a non-muslim subject who treats him well 454
260. What to say when standing up to leave a gathering 427
294. What to say upon seeing something in oneself, one’s child, property or
261. The dua of a person sitting in a gathering, for himself and those with him 428 anything else which pleases one so that one fears afflicting it with
262. The disapproval of rising or leaving a gathering without remembering Allah 429 one’s eye and harming it 455
263. The remembrance of Allah in the street 43° 295. What to say when seeing something one likes or dislikes 457
264. What to say when angry 43° 296. What to say when looking at the sky 458
265. The desirability of telling a man that one loves him, and what to say in reply 432 297. What to say when looking for omens 458
266. What when seeing someone whom Allah has afflicted with sickness
to say 433 298. What to say when entering a public bath ( hammam ) 459
267. The desirability of praising Allah when asked about the health of oneself 299. What to say when buying a slave or animal, or when repaying a debt 459
or one’s beloved, if the reply is positive 434 300. What to say when one is unable to keep steady on a horse and what
268. What to say when entering the marketplace 434 supplication is to be made for one 460
269. The desirability of saying to a person who has entered into a good 301. The prohibition of scholars and others speaking to people about matters
marriage, or bought or done something commanded in Shariah: that they do not understand 460
‘you have done the right thing’ or ‘you have done well’, etc. 43 5 302. A scholar and orator telling the people who attend his assembly to keep
270. What to say when looking into the mirror 436 quiet and listen so that they will listen attentively 461
271. What to say when cupping 436 303. What a rolemodel should say when doing something which appears to
272. What to say if one’s ear rings 437 be improper although it is in fact proper 461
273. What to say if one’s foot becomes numb 437 304. What a follower should say to the person he is following if he does
274. The permissibility of supplicating against those who oppress the Muslims [something of that kind] 462
or oneself in particular 43 8 305. Encouragement of mutual consultation 463
275. Disowning the followers of innovation and sin 44° 306. Urging good words 464
276. What to say when eradicating falsehood 44 307. The desirability of making one’s speech clear for those addressed 464
277. What to say if one’s tongue is vulgar 44i 308. Joking 465
278. What to say when one’s animal stumbles 44 2 309. Interceding 466
279. The desirability of the elders of the land addressing their people on the 310. The good news and congratulations
desirability of giving 467
death of the leader, calming them, exhorting them and commanding 311. Tire permissibility of expressing surprise with words of tasbih , tahlil,
them to have patience and to be steady in what they were already doing 442 and suchlike 469
280. Supplicating for those who treat one well, or for all people or some 312. Enjoining what is good and forbidding evil 471
people, and praise and encouragement for doing so 443 313. Safeguarding the tongue 473
281. The when giving a gift, of rewarding the receiver’s dua for
desirability, 314. The unlawfulness of backbiting and talebearing 477
one by making du‘a’ for him in return 444 315- Important matters related to backbiting 480
282. The desirability of making an excuse when returning a gift for some 316. How to prevent oneself from backbiting others 482
reason required by Shariah, such as being qadi or ruler or because 317. What backbiting is permissible 483
)
THE BOOK OP REMEMBRANCES

3i8. The command that whoever hears their teacher or companion being
slandered should refute it or show that it is false 485
319- Backbiting with the heart 487
320. Atonement and repentance for backbiting 489
321. Talebearing 49i
322. Not communicating information to those in authority unless there is
a need to because of fear of disorder or something similar

493
323- The prohibition of defaming peoples lineages 493
324. The prohibition of arrogance 494
325- The prohibition of rejoicing at the misfortune of a muslim 494
326. The unlawfulness of belittling or mocking muslims 494
327. The strict prohibition of bearing false witness 496
328. The prohibition of reminding people about charity one has given them 497
329. The prohibition of cursing 497
330 . Prohibition of driving away the poor and weak, orphans, beggars, and so
on; one must speak gently to them and act humbly towards them 501
331- Words which it is deplorable to use 502
332 . The prohibition of lying, and an explanation of types of lie 528
333- Exhortation to be certain of what one says, and prohibition of passing
on all that one hears 530
334- Insinuation and dissemblance 531
335- What to do if one has said something ugly 533
336. Words which some of the ‘ulama say are makruh but which are not 534
337- Supplications ( daawat which are mustahabb at all times 539
338. The etiquettes of du‘a’
554
339- A persons dua' and using his pious deeds as a means of imploring Allah t 557
340 . Raising the hands in du‘a’ and passing them over the face 558
341- Repetition of du'a
559
342. Keeping the heart attentive in dua 559
343- The merit of making dua for people in their absence 559
344- The desirability of making dua for those who treat one well, and a
description of that dua 560
345- The desirability of seeking dua from virtuous people, even if the one
who requests is of a higher station than the one who is asked, and
dua in noble places 561
346. The prohibition of supplicating against oneself, ones children, servants,
wealth, etc. 561
347- Proof that a muslim will be granted his request when he makes dua,
and that he should not be impatient about its acceptance 562
348. Seeking forgiveness 563
349- The prohibition of staying silent all day 568
350. Conclusion 575
Chain op Transmission 578

Index 581
1
WHAT HAS BEEN NARRATED ABOUT THE VIRTUE OF

DHIKR AND IS NOT RESTRICTED TO A SPECIFIC TIME
allah # says: “And the remembrance of Allah is greater .” 1
Allah # also said: “So remember Me and I will remember you.”
Allah H says: “Had it not been that he glorified Allah, he would certainly have
remained inside its belly until the Day they are resurrected .” 3
Allah ^ also says: “They celebrate His praises night and day, and never do they
slacken .” 4
We relate in the SahJhs of the Imams Abu Abdullah Muhammad ibn

of hadith,
Isma il ibn Ibrahim ibn and Abu al-Husayn Muslim
Mughlrah al-Bukhari al-Ju'fi,
ibn al-Hajjaj ibn Muslim al-Qushayri an-Nlsaburl, may Allah be pleased with them,
with their isnads from Abu Hurayrah %, whose name is Abd ar-Rahman ibn Sakhr
according to the soundest of almost thirty statements, and who narrated more hadiths
than any other Companion, that the Messenger of Allah said: “Two phrases that are
light on the tongue but heavy in the scale and beloved to the All Merciful are Glory
> Qur’an 29:45.

2 Qur’an 2:152.
3 Qur’an 37:143-144.
4 Qur’an 21:20.
37
THE BOOK OP REMEMBRANCES
Kitab al-Adhkar
be to Allah and with His praise, and Glory be to Allah the Tremendous This hadith is
you?” She replied: “Yes.” The Messenger of Allah said: “After I left you, I said
the last thing in the Sahih of al-Bukharl. I left
four things, thrice each. If they were weighed against what you have said, they would
outweigh it. They are: Glory be to Allah and with His praise, according to the number
Adll Alii jUxll
creations and to His pleasure and according to the weight of His throne and the
of His
Subhana-llahi wa bi-hamdihi, subhana-llahi-l-‘Azim. 1
ink of His words!’

We relate in the Salrih of Muslim
that Abu Dharr reported: “The Messenger
of Allah asked me: Shall
.AuIaIS”
j m
A jt- Aj
jj Lbjj j
djl!
not inform you of the dearest words to Allah
I
$|? The
dearest words to Allah are Glory be to Allah Subhana-llahi wa bi-hamdihi, ‘adada khalqihi wa rida
and with His praise!” According to another
report, he said that the Messenger of Allah
He
#
was asked: “Which words are the best?” nafsihi wa zinata ‘arshihi wa midada kalimatih.
replied: “Those which Allah has chosen for His angels and
His slaves: Glory be to number
According to another report he said: “ Glory be to Allah, according to the
Allah and with His praise!’ 1
of His creations, and Glory be to Allah according to His own pleasure; and Glory be to
Os ^ S and Glory be to Allah according to the ink
,, ^ \ \
0 J Allah according to the weight of His throne;
of His words!’
Subhana-llahi wa bi-hamdihi.
caJLL>. AAC- aA)1 —
We relate in the Sahih of Muslim also that Samurah ibn Jundab

reported: “The
Messenger of Allah # said: ‘The phrases most beloved to Allah are four: Glory be to .ajUAS" SI 1? 4' 5^4^ aSj 4' -
Allah, Praise be to Allah, There no god but Allah, and Allah

is
is greater. No harm will
-
befall you whichever of them you begin with.”’3 Subhana-llahi ‘adada khalqihi, subhana-llahi rida nafsihi, subhana-
~~
llahi zinata ‘arshihi, subhana-llahi midada kalimatih.

.jit iiiij 4iii
4 *4 4 iuJij 4' And we have narrated it in the book of at-Tirmidhi, where the wording is: “Shall I
Subhana-llahi wa-l-hamdu li-lldhi wa Id ildha illa-lldhu not teach you some phrases for you to say? Glory be to Allah, according to the quantity
wa-lldhu akbar.
We relate in the Sahih of Muslim that Abu Malik al-Ash‘ari of His Creation (3 times), Glory be to Allah, according to His own pleasure (3 times), _
% said: “The Messenger Glory be to Allah, according to the weight of His Throne (3 times), Glory be to Allah,
of Allah # said: ‘Cleanliness is half of faith; Praise be to Allah fills up the scales; and according to the ink of His Words (3 times).”
2
'
Glory be to Allah and all praise is due to Allah fill up-or it fills up-what is between
the heavens and the earth.’” 4
c(T ) AjmJli US>j aI)^ ) Ajil>-
tiJS-
4^1 x)
mm A
.('T ) ajLJiS” jIaa ajjI (j (
ajj <fps\
Al-hamdu li-llah.
Subhana-llahi ‘adada khalqihi (X3), subhana-llahi rida nafsihi (xj),
j subhana-llahi zinata ‘arshihi (X3), subhana-llahi midada kalimatih (X3).
We relate in the Sahih of Muslim that Abu Hurayrah reported that the Messenger
Subhana-llahi wa-l-hamdu li-llah. of Allah tf! said: “To say Glory be to Allah, all praise is due to Allah, there is no god but
We also relate from the Sahih of Muslim from Juwayriyah

Allah and Allah is greater is dearer to me than all that the sun rises over.” 3
the Mother of the
Believers, that the Messenger of Allah s§ once left her early,
salah of Subh, while she was in her place
of prayer. Then he returned
after performing the
at mid-morning
:£\ &ij &i % *4 % 4 iîij 4'
and she was still sitting there. He asked: “Have you been in that same position since 1 Muslim (2726), Abu Dawud (1503), at-Tirmidlu (3550), an-Nasa’i (4/77).
Al-Bukhari 2 At-Tirmidhi (3499) and nl-Futuhat (1/200). The repetition of this dhikr three times, as mentioned
1
(7563), Muslim (2694),at-Tirmidhi (3463).
2 Muslim ( 273 i),at-Tirmidhi
in the hadith of Juwayriyah as well as in this transmission, is valid, since the additional narration of a
(3587).
trustworthy narrator acceptable. Ibn Hajar states that this hadith has a supporting shahid (witnessed)
3 Muslim (2137), Abu Dawud (4958), at-Tirmidhi (2838).
is
4 Muslim (223), at-Tirmidhi (3512), an-Nasa’i

narration among the hadiths of Sa‘d ibn Abi Waqqas which an-Nawawi mentions later.
(5/5-6), Ibn Majah (270).
3 Muslim (2695), at-Tirmidhi (3591).
38
39
THE BOOK OF REMEMBRANCES Kitab al-Adhkar
Subhana-llahi wa-l-hamdu li-llahi wa la ilaha illa-llahu wa-llahu akbar. » He replied: “Say: There is no god but Allah, One, without partners. Allah is vastly
and abundant praise is due to Allah. Glory be to Allah, the Lord of the Worlds.
We relate in the Sahihs of Muslim and al-Bukhari that Abu Ayyub al-Ansarl greater
report- the All- Wise!’ The
no power and no strength except through Allah, the Mighty,
ed that the Messenger of Allah
# said: “Whoever says There is no god but Allah, One
There is
said: “Those words are for my Lord. But

what is for me?” He replied: “O Allah,
without partners. His is the kingdom and His is the praise, and He has power over all
man
things ten times will receive the forgive me, have mercy on me, guide me and sustain me!’'
reward of freeing four of the descendants of Ismail.” 1
& itdij \jJ aiiuJi 1 diii ii

yf1
kj aJ\j (iiLJI aJ taj ilLj 44JJI Sf] ajjl
La ilaha illa-llah, wahdahu la sharika lah, lahu-l-mulku y>y^\ ak Si] Jk ^ 46 ^ jS

wa lahu-l-hamd, wa Huwa ‘ala kulli shay’in qadir.
We relate in the
Sahihs of Muslim and al-Bukhari that Abu j&yj
•t t/
Hurayrah %, stated
that the Messenger of Allah La ilaha illa-llahu, wahdahu la sharika lah, Allahu akbaru
f§ said: “Whoever says one hundred times a day There
ts no god but Allah, One without kabiran wa-l-hamdu li-llahi kathira, subhana-llahi Rabbi-l-
partners; His is the kingdom and His is the praise, and
He has power over all things will be like someone who ‘alamin, la hawla wa la quwwata ilia bi-lldhi-l-‘Azizi-l-Hakim.
has set free ten slaves. One
hundred good deeds will be written for him, one hundred Allahumma-ghfir li wa-rhamni wa-hdini wa-rzuqni.
of his sins will be forgiven,
and it will be a shield for him against Shaytan for that Waqqas reported.
day until the evening. No one Again, we relate from the Sahih of Muslim that Sa d ibn Abl
can produce anything better than it, except a man who does more than him. And “While we were with the Messenger of Allah he asked Are any of you unable to earn
:
whoever says Glory be to Allah and with His praise one

hundred times a day will have a thousand good deeds a day?’ Somebody in the
gathering asked: ‘How can any one
his sins forgiven, even they be
if [as abundant] foam of the Allah one hundred
of us earn a thousand good deeds?’ He answered: ‘If he glorifies
as the sea.”
2
times, a thousand good deeds will be written for him or one thousand wrong actions
« aI^JI aJj lilLjl aJ 4aJ iiLji, 4 jaIiI Si] AdJ] Si 2
will be eliminated for him.’”
The Imam and Abu Abdullah al-Humaydi said: It is thus in the Sahih of
Hafiz
•ixSo'j Adil jUiLS jS"
Muslim in all the narrations with the wording aw yuhattu (or He reduces, erases
or
La ilaha wahdahu Awanah Yahya -Qattan narrated
eliminates). Al-Burqani said: Shu‘bah, Abu and
illa-llah, la sharika lah, lahu-l-mulku al
wa lahu-l-
hamd, wa Huwa narrated it with wa yuhattu (and He reduces. .)
it from Musa, from whom Muslim
‘ala kulli shay’in qadir. Subhana-llahi wa bi-hamdihi.
.
And we relate from the books of at-Tirmidhl and Ibn Majah that without the letter alif.
Jabir ibn Abdullah reported that the Messenger
reported that he heard the Messenger of Allah We relate in the Sahih of Muslim that Abu Dharr
ifs
There is no god but Allah!’ 3 At-Tirmidhi described

# say: "The best dhikr is to say:
of Allah 0 said: “Every morning there is charity due on every joint of your bodies.
this hadith as hasan.
Extolling the glory of Allah is charity, praising Allah is charity, declaring the oneness
charity and saying Allah greater’ is charity. To command good and forbid
•aHiîV of Allah is is
evil is two rakahs of salah performed in the fore-

charity. The equivalent of that is
La ilaha illa-llah.
noon.” I say: the word as-sulama with a dammah on the letter sin and no doubling
3
We relate in the Sahih of al-Bukhari that Abu Musa of the letter lam means a member or limb (udw), and the plural is sulamayat with
al-Ash‘arI reported that the
Messenger of Allah # said: "He who remembers fathah on the letter mini and no doubling on the letter yd .
his Lord, compared to him who

does not remember Him, is like the living compared to the dead.”' And we relate from the Sahihs of Muslim and al-Bukhari that Abu
Musa al-Ash arl
1
And we relate from the Sahih of Muslim that Sa‘d ibn

Abl Waqqas % reported reported that the Messenger of Allah 0 said to him: "Shall I show you one of the
that a B e douin cam e to the Messenger He said: “Yes, Messenger of Allah. He said: Say: There is no
of Allah and said: # “Teach me something to
treasures of Paradise?”
power and no strength except by Allah!’*

1 {6 4 ° 4) ’ Muslim (2693) at -Tirmidhi (3584), and an-Nasa’i in
,
’
Amal al-yawm wa al-laylah (24).
2 Al-Bukhari (6403), Muslim (2691), at-Tirmidhi (3464), al-MuwaUa’ (1/209), and an-Nasa’i in ‘Amal
al-yawm wa al~laylah (26).
1 Muslim (2696).
3 At-Tirmidhi (3380), who states that this is a hasan ghanb hadith. 2 Muslim (2698), an-Nasa’i in ‘Amal al-yawm wa al-laylah at-Tirmidhi (3459), and Ahmad (1/174)-
We only know of it from the hadith (152),
of Musa. It is also reported by Ibn Majah (3800).
3 Muslim (720).
4 Al-Bukhari (6407), Muslim (779). with a similar wording and meaning. and Muslim
4 Al-Bukhari (6484) (2704).
40 41
Kitab al-Adhkar
with Islam as religion,

and with Muhammad as Messenger, Paradise will be obligatory
1
for him.”
La hawla wa la quwwata ilia bi-lldh.
We relate in the Sunans of Abu Dawud and

at-Tirmidhl that Sad ibn Abi Waqqas
^narrated that he
went with the Messenger of Allah Rabban, wa bi-l-Isldmi dinan, wa bi-Muhammadin Rasuld.
er were date stones or pebbles
to a woman, and in front of # Raditu bi-llahi
which she was using to make tasbih. He

I not show you something
said: “Should
We relate in the book of at-Tirmidhi dammah
that Abdullah ibn Busr— with a
that is easier and better than this?
Glory be to Allah equal that a man said: “O
to what He has created in the
heavens; Glory be to Allah, equal on the bn’ and a sukun on the sin— the Companion *§,, reported
to what He has created
on Earth; G ory be to Allah, equal to Messenger of Allah, the decrees of Islam have become too numerous for me, so tell me
the amount of what is between
Allah, equal to what He will create.
them; Glory be to
And Allah is greater, equal to that, and All praise
something that I can adhere ( atashabbathu to.” He # replied: “Let your tongue always
2
be moist with dhikr of Allah «§.” At-Tirmidhi said, described this as a hasan hadith.”
is due to Allah, equal to
that; and There is no god
but Allah, equal to that; and There is
say that the verb atashabbathu, with the letters ta' and tha’ followed by ba’, all
no power and no strength [except by Allah], I
equal to that’.- At-Tirmidhi described this
nadith as hasan. with fathah means ‘I adhere to’ as well as‘1 cling to’.
And we relate from it (the book of at-Tirmidhi) that Abu Said al-Khudri 1
$ said:
(J (3^* ^ ^ 4sl ‘5 UUl (jU. U Sit 4)1 51>4" “The Messenger of Allah (§• was asked: Which form of worship will be the best in rank
1
in the sight of Allah on the Day of Judgment?’ He said: ‘Men and women
who engage
JL in Allah’s remembrance abundantly’, I asked: ‘O Messenger of Allah, more
than him
iiiij
«
jju. ji usicî ouiij ctiijs
&u sit 4jji
who goes on military expeditions in the Way of Allah He said: ‘Even if he strikes
•dlJi jL ijj Vj Vj «tiUS JL 4ii! VI ail ~Vj ctiAJS ji? iUJIj <ilJS the kafiritn and the mushrikun with his sword until it breaks and is stained with blood,
the one who remembers Allah will still be superior to him in rank.”’ 3
Subhana-llaht ‘adada md
khalaqafi-s-sama, subhdna-lldhi ‘adada
ma khalaqa fi-l-ard, wa subhdna-lldhi ‘adada And we relate from it and from the book of Ibn Majah from Abu ad-Darda
md bayna dhalik, wa
subhdna-lldhi ‘adada md Huwa khdliq,
wa-lldhu akbaru mithla
who reported that the Messenger of Allah #
asked: “Shall I inform you of the best of
dhalik, wa-l-hamdu li-lldhi your deeds, the purest in the sight of your King, the highest in your ranks, and better
mithla dhalik, wa Id ildha illa-llahu
than spending gold and silver in charity, and better than you meeting the enemy
mithla dhalik, wa Id hawla wa la
quwwata mithla dhalik.
and striking their necks and them striking yours?” [Those present] said: “Yes.” He #
And we relate from both, 2 with an isnad that replied: “The remembrance of Allah f^.” 4 Al-Hakim Abu Abdullah says in his book
is hasan, that Yusayrah
a female
Companion and Emigrant, reported as-Sahihayn that this hadith has a sahih isnad.
hem (the women Companions) to pay attention
that the Messenger of Allah commanded # al-Mustadrak ‘ala
that Ibn Mas ud ^, narrated that the

to doing takbir, taqdis and tahlil and
And we relate from the book of at-Tirmidhi 1
6 ™ °n fin8erS f° r [thdr fingerSl

’
Wi ° bC qUeStl0Qed and examined Messenger of Allah i§ said: “I met Ibrahim on the night I was taken to Heaven, and
IbomThem he said: ‘O Muhammad, convey my greetings to your Ummah, and inform them that
b ° th and fr ° m the SUmn ° f alvNasa>i > with a n isnad that is
Paradise has fertile soil and sweet water, but it is barren. Its plantations are: Glory be
3 bdulIah lbn Amr *
said: <<r sa w no god but Allah, and Allah is greater’.’- At- 1 irmidhi
;
,
"’Jand^
the Messenger of Allah
# counting the to Allah, praise be to Allah, there is
“
tasbih, in another narration “with his
right hand”. described this hadith as hasan.
”d rda,<! from the S » f Ab “ that Abu Said al-Khudrt A. related
f
.
that the Mesaenge, of Allah » said, "Whoever says, f am pleased m,h Allah as
Lord.
îlj^lVi^fVjîl^lj Ujdl
Subhdna-lldhi wa-l-hamdu li-lldhi wa la ilaha illa-llahu wa-lldhu akbar.
1 At- 1 irrmdhi (3564), Abu Dawud (1500), and al-Futuhat (1/244-245) IbnHaiarsaidthattl.pl, Abu Dawud and an-Nasa’i in ‘Amal al-yawm wa al-laylah lbn Hajar grades as hasan. It
sank «mto» are 1 (1529), (5). it
SSC
«, of „*«, h.ditlv.eacept for
2
"0 O
The Sunans of Abu Dawud and

” -* ““ - « «* • .ItloeXZ
is also
3
mentioned in the Mustadrak of al-Hakim
At-Tirmidhi (3372) and al-Futuhat
At-Tirmidhi (3373); he also described
(1/257).
(1/518), who
Ibn Hajar grades

this as a gharib hadith.
grades it
it
as sahih;
as hasan.
and adh-Dhahabi agrees.
at-Tirmidhl.
3 Aba Dawud (1501) and at-Tirmidhi 4 lbn Majah (3790), at-Tirmidhi (3374), and al-Hakim (1/496), who grades it is sahih; and adh-Dhahabi
(3577).
4 An-Nasa’i (3/74-75), Abu agrees. It is also reported in III Muwalld (1/211) in a mawquf form from Abu ad-Darda.
Dawud (1502), and at-Tirmidhl (3482).
5 At-Tirmidhi (3458).
42
43
Kitab al-Adhkar
tl>.:b..ot „I a, 1 irmidhl | abil , 5, slaled lfu|[ , h
And we relate from the Sahih of al -Bukhari that Hudhayfah ibn al-Yaman and
• *.;H. planted for hi™ Abu Dharr #, reported that the Messenger of Allah ^ used to say when he went to
Paradis,- A,-Tir m idh, described! Cl JZZ his bed, “ In Your
name, O Allah, I live and l die!'
.oflfyj pJz*} 4J| i jUx!l

Subhdna-llahi-l-‘Azimi wa bi-hamdihi.
Bismika-llahumma ahya wa amut.
Mefsf„tr"V!'h
Messenger ^ TZ
of Allah, wh 1C h words
k ° f a, -TirmidhI
are most beloved to Allah *?> He
*
Abh Dhar, said: "I askedPO
replied- ‘What He
And when
us to die, and
he awoke he said: “ Praise be
to Him is the Resurrection’.''
to Allah, Who has given us life after causing
my Lord and to Htm belongs allpratse!”*

According to at-Tirmidhi, this is hasansahih. .yisi J13 vi5 u! UjJo u ^ iuji
•!^p (Jj Jj OlALl Al-hamdu li-llahi-lladhi ahyana bada ma amatana wa ilayhi-n-nushur.
Siibhana Rabbi wa bi-hamdih, subhana Rabbi Abu Hurayrah

wa bi-hamdih. And we relate from the book of Ibn as-Sunni with a sahih isnad that
4^ reported that the Messenger of Allah g§ said: “When you wake up you should say:
what one should 1 ^ Start With Praise be to Allah Who has returned my soul to me, given me good health in my body,
^ ** "P at ^ AndfZ
and permitted me to remember Him!’*
.«/ Jo
J &\j hi-Ui- J j>-jj lj ti^Jl aSj
Al-hamdu li-llahi-lladhi radda ‘alayya ruhi wa ‘afani

fijasadi wa adhina It bi-dhikrih.
2 We also relate from the book of Ibn as-Sunni that ‘A’ishah #3 reported that the
Messenger of Allah ^ said: “There is no-one who, when Allah returns his soul to
him [i.e. after sleep], says: There is no god but Allah alone without partner; His is the
GETTING UP FROM SLEEP kingdom and His is the praise, and He has power overall things without Allah forgiving
his sins, even if they are [as abundant] as the foam of the sea.” 3
WE relate from the Sahihs of two Imams of hadith Abu ‘Abdullah m, u ,
U^ La ilaha illa-llah, wahdahu

% Jib *
la sharika lah, lahu-l-mulk,

i iiii
wa
i i£\ H
lahu-l-hamd, wa Huwa ala kulli shay’in qadir.
And we relate Abu Hurayrah

from the book of Ibn as-Sunni reported that that
the Messenger of Allah H

said: “No man says, when he wakes up, Praise be to Allah,
Who created sleep and wakefulness; praise be to Allah, Who has resurrected me healthy
and sound. I bear witness that Allah gives life to the dead and that He has power over
all things without Allah % saying: ‘My slave has spoken the truth.’”' 1
adh-Dhahabi agrees!
34 ^’ ^ “ al ~ Mustadrak
(1/501-502), who grades it as safe'/,; and
1 Al-Bukhari (6312).
2 Ibn as-Sunni (9),an-Nasa i (791), at-Tirmidhi (3398), who narrates part of the hadith, and ai-Futiihat
2 At-Tirmidhi (1/291). Ibn Hajar grades
(3587). it as hasan.
3 Al-Bukhari (1142) and Muslim 3 Ibn as-Sunni (10) and ai-Futuhal (1/292). Ibn Hajar states that this hadith is very weak.
(776).
4 Ibn as-Sunni (13).
44
Kitab al-Adhkar
UL i£aJI Jj A^Jij ‘AlilJlj pl)| 3

^ jJl
"
dij^l O' cUj
0^44*
Al-hamdu li-llahi-lladhi khalaqa-n-nawma

PUTTING ON CLOTHES
wa-l-yaqazah, wa-
l-hamdu li-llahi-lladhi baathani saliman sawiyya. Ashhadu
anna-llaha yuhyi-l-mawtd wa Huwa mustahabb to sayTn the name of Allah’ [when putting on clothes]. Likewise,
aid kullishaytn qadir. IT is
mustahabb to mention the name of Allah in all actions.
We relate in the
Sunan of Abu Dawud that A’ishah it is
* reported that when the We relate in the book of Ibn as-Sunni that
Abu Said al-Khudrl whose name was
essenger of Allah
#
woke up in the night he would say
“Allah is greater’' ten times Sa d ibn Malik ibn
Sinan, reported that when the Messenger of Allah # put on clothes
Prarsebe Allah” ten times, “G/nry he to
to
Allah and with His praise” ten times was a shirt, pair of trousers or turban— and
Glory bejo the Holy King” ten times. Tnd he would name each item— whether it
Then he would ask for forgiveness ten times ask You for the good of it and the good of what it is meant for, and l ask
and say There say “O Allah, I
is no,god but Allah” ten times
and say “O Allah, I seek Your protection and the evil of what it is meant for.
Your protection from the evil of it
f and anxiety on the Day ofjudgmenf
zzzz™n t::m. ten times and -
°y? dX> 3/4j 0^3*\a 1>? (ji;
^ dUJl oliOO Alldhumma inni asaluka min khayrihi wa khayri ma huwa

4JJ| (5UOO- il^Jl
lah, wa audhu bika min sharrihi wa sharri ma
.fds •JlS’l 4JJ| huwa lah.
$ && ji îi .î

^ ^ And we relate from the book of Ibn as-Sunni that Mu adh ibn Anas df reported
A /nhn ataar. AZ-hamdn ZZ-ZZd/i. Subhdna-lldhi wa bi-hamdihi.
that the Messenger of Allah # “Whoever puts on a garment and says: ‘Praise
said:
Subhana-l-Maliki-l-Quddus. La ildha be to Allah, Who has clothed me with this garment and granted it to me without any
illa-lldh. Alldhumma inni
a udhu bika min diqi-d-dunya power or might on my part’, Allah will forgive all his past sins.
wa diqi Yawmi-l-Qiydmah.
We relate from the Sunan of Abu Dawfld
that ‘A’ishah
+
also reported that when .Sy Slj ijp? 4j> jtP’ Cyi ’ ^ ^
e Messenger of Allah
# woke up night he would say: “7here is
at
no god but You kasdni hadha-th-thawba wa
ory be to You, O Allah, and Al-hamdu li-llahi-lladhi
to You belongs all praise. I ask
Your my
forgiveness for wa quwwah.
sins and I ask You for Your Mercy. O Allah, razaqanihi minghayri hawlin minni la
increase me in knowledge, and do not lead
hm Besttw on me Y°"
-
bL-ZoXoZ^ Y°“ "«
> - ^
r^ 1
f^y ^15 ^ <ei i\ 'i 4
|PW",'
Ld ildha Ant,
.
subhdnaka-Udhumma wa bi-hamdik,
ilia
astaghfiruka li-dhanbi PUTTING ON NEW GARMENTS, SHOES ETC.
W a mbmatak AMhu mma zidni
i
lT f
h hadaytam, wa hab li min
’
‘ilman wa Id tuzigh qalbiba'da
ladunka rahmah, innaka Anta-l- Wahhdb. it is mustahabb to say what was mentioned in the previous chapter.
And we relate that Abu Said al-Khudri #, reported that whenever the Messenger
of Allah |§. put onnew clothing he would mention its name— whether it was a turban,
of trousers — and then say: “O Allah, to You belongs all
praise. You hast
shirt or pair
clothed me with this. I ask You for the good of it and the goodfor which it was created, and
I
grade,
Ate
it as ?a b th;
D^H r ^
(
and
8 and
adh^ IgS *" ^^ "

(2/284); 3lSOin
'
^^
Amalal-y™m wa al-laylah
(871).
^40), who
1 Ibn as-Sunni
fulfilling
2
the criteria of
(14),
Imam
Abu Dawud (4020), at-Tirinidhl (1767),
Muslim; and adh-Dhahabi agrees.
Ibn as-Sunni (272). Ibn Hajar grades it as hasan.
and al-Hakim (1/192), who regards it as
46 47
1HE BOOK OF REMEMBRANCES
Kitab al-Adhkar
C fm '"
Uand th ‘ eyi, °f
which „ was created The
h,tIZTl‘
hadith ‘Twas narrated by Abu Dawud
ls sahih and
We relate in the books of Ibn Majah and Ibn as-Sunni that Ibn ‘Umar narrated
Sulayman ibn al AshWh « c- -
that the Messenger of Allah #

saw a garment on ‘Umar and asked: “Is this new or
ibn Shu ayb an-Nasa , in
theirSunans. According, o
at-Tirmidhi this is a hasan hadith.
washed?” He said: “It is washed.” So he ^
said: “ Wear new things, live laudably, and
die as a shahid, blessedly’.’'

I"
d * s * * 0
> > 0
•'•dwvAAAt t l wvOdi
.^J
Allahumma laka-lhamd, Anta kasawtanih,

^ ijc-1} t a] Albis jadida, wa ‘ish hamida, wa mut shahidan saida.
asaluka khayrahu wa khayra
MeitZ
Zu a
ma sum a lah, wa a udhu bika min
Who has dressed

“I # P y:
sharrihi wa
"6 b
r k
h
Whoever
T
° f at -
uts °n new clothes and
me in something with which to conceal
“
^mar reported: “I heard the
that
says Praise be to Allah

sharri
*
ma sunid lah.
‘
6
my private parts and adorn
6 3n th en g0es t° the garment
that he has worn out and
nZ’
chanty, will j gives^rway
be under the protection, shelter HOW TO PUT ON GARMENTS AND SHOES
and care of Allah in life and death .’” 2
AND HOW TO TAKE THEM OFF
j h cft4 Jjjc 4 u jls ^ jji
Al-hamdu IT IS mustahabb, when putting on clothes, shoes, trousers and the like, to begin
li-llahi-lladhi kasani ma uwaribi-hi
‘awrati wa atajammalu bi-hi fihayati.
with the right sleeve or the right leg or foot. One should take off the left [part of the
garment] first and then the right. The same applies when putting on kohl, using a
toothstick ( siwak), cutting the nails, trimming the moustache, plucking the armpits,
shaving the head, greeting in salah, entering the mosque, coming out of the lavatory,
doing wudu, bathing, eating and drinking, shaking hands, kissing the Black Stone,
5 taking something from someone or giving it to someone, and so on. All these things
should be done with the right. Their opposites should be done with the left.
We relate in the Sahihs of al-Bukhari and Abu al-Husayn Muslim ibn al-Hajjaj ibn
WHAT TO SAY TO ONE’S COMPANION Muslim al-Qushayri an-Naysaburi that ‘A’ishah
WHEN «$> said: “The Messenger of Allah $
SEEING HIM IN NEW CLOTHES liked to begin with the right side in all that he did — in his ablution, combing his hair
and putting on shoes .” 2
WE .ELAT, from the Sahih of al-B„khari
that Umm We relate in the Sunan of Abu Dawud that ‘A’ishah «$, said that the right hand of
Several garments were
brought to the Messenger of All,.
Khalid bint Khalid
e
* 5aid '
the Messenger of Allah was used for his ablution and eating and drinking, and his
g“ r re
» j- twte
d
h
bi
d0,hed me “ " ,h hls “4 «•-*"W«r » «»d wear U

left hand was used
We
said that the
relate in the
for the lavatory
Messenger of Allah
and for
Sunan of Abu Dawud and the Sunan of al-Bayhaqi

would use
anything harmful
his right
.
hand
3
that
for eating, drinking

Hafsah
and putting on clothes, and his left hand for other things .
4
We relate in Abu Hurayrah %

who reported that the Messenger of Allah sgj said:
When you put on clothes or make ablution, start with your right.” The hadith is s
Abli wa akhliqi.
1 Ibn Majah (3558) and Ibn as-Sunni (269). Ibn Hajar grades it as hasan gharib.
2 Al-Bukhari (168) and Muslim (268).
3 Abu Dawud (33). Ibn Hajar grades it as hasan.
At-Tirmidhi (3555), wh 0 states that this hadith is gharib 4 Abu Dawud (32) and al-Bayhaqi (1/86).
3 ukhari (37). This a prayer that she have Abu Dawud (4141), Ibn Majah (402), al-Bayhaqi
is
a long life, meaning “May you live long and wear it out.”
5
(1/86), and at-Tirmidhi (1766), who states that this
adith is hasan sahih. Ibn Hajar grades it as sahih gharib.
48
49
hasan, according to Abu Dawud, at-Tirmidhi, Abu Abdullah Muhammad ibn Yazid, Ab0 Dawud’s version
states: “The Messenger of Allah # never left his house with-
and saying: ‘O Allah, I seek refuge in You. Another

to the sky
.
Ibn Majah and Abu Bakr Ahmad ibn al-Husayn al-Bayhaqi. t lifting his
head
used leave his house, he would say. .’,as already mentioned.
There are many other narrations on the same subject. And Allah knows best. version states:
‘When he to .
And Allah knows

best”.
m
! ;:-v
jJ ii eh
)' J*?-' 3'
J
‘^'3'
fiffi
(4^'
Ji
^ 3' 43' 3'
j
Allahumma inni a’udhu bika an adilla aw
Bismi-llah, tawakkaltu ‘ala-llah,
udalla, aw azilla aw uzalla, aw azlima aw uzlama, aw ajhala aw yujhala ‘alayy.
WHAT TO SAY WHEN TAKING OFF GARMENTS

and others
TO WASH, GO TO SLEEP ETC. And we relate from the Sunans of Abu Dawud, at-Tirmidhi, an-Nasa’i
from Anas % who reported that the Messenger of Allah said: “Whoever says #
In the name Allah, depend on Allah, there is no power
we relate from the bookof Ibn as-Sunni that Anas % reported that the Messenger [when leaving his house]:
I
have
of
been provided for, you have
of Allah fH said: “The way to conceal the private parts of the sons of Adam from the and no strength except by Allah, will be told: ‘You
1
and Shaytan will withdraw from him.

eyes of the jinn is to say, when about to take off one’s clothes: ‘In the name of Allah, been protected, and you have been guided’,
Whom According to at-Tirmidhi, this hadith is hasan. Abu Dawud adds in his narration:
besides there is no god!”'
the Shaytan says to another Shaytan, ‘How is it for you if a man has been
He says, i.e.
guided, sufficed and protected?”’
Bismi-llahi-lladhl la ilaha Hu.

4) 44" 4
ilia
Si]
Bismi-llah, tawakkaltu ‘ala-llah, la hawla wa la quwwata ilia bi-llah.
We relate in the books of Ibn Majah and Ibn as-Sunni from Abu Hurayrah #,
that
the Messenger of Allah s§ his house he would say: “In the name of Allah,
when left
2
dependence is on Allah, there is no power or strength except by Allah!'
.ajjU N] oy N) Sj>- N
WHAT TO SAY WHEN LEAVING THE HOUSE
Bismi-llah, at-tuklanu ‘ala-llah, la hawla wa la quwwata ilia bi-llah.
we relate from Umm Salamah ,1® — whose given name was Hind — that whenever
the Messenger of Allah H left his house he used to say: “In the name ofAllah, I depend
on Allah. O Allah, I seek Your protection from going astray or leading others astray;
from slipping or letting others slip; from being oppressed or oppressing others; andfrom
acting ignorantly or others acting ignorantly towards me ,” 2
This hadith is sahih. Abu
Dawud, at-Tirmidhi, an-Nasa’I and Ibn Majah narrated it. At-Tirmidhi described it
as hasan sahih. This is in Abu Dawud s version: “from me going astray and me leading
WHAT TO SAY WHEN ENTERING ONES HOUSE
others astray”, “from slipping and letting others slip” and likewise with the rest of the
wording, in singular form. At-Tirmidhi’s version has: “I seek refuge in You from us
name of Allah, to remember Allah a great deal
it is mustahabb to say: ‘In the
slipping” and, likewise,” us leading astray” and “us oppressing others” and “us acting
a human in the house because of
and to call out greetings, whether or not there is
ignorantly” in the plural form.
who states that hasan gharib. We only know of it

1 Ibn as-Sunni (274). 1 Abu Dawud (5095) and at-Tirmidhi (3422).
it is
2 Abu Dawud Majah and an-Nasa’i— (8/268) by this chain. Ibn Hajar states that its narrators are narrators of sahih hadiths.
(5094), at-Tirmidhi (3423), Ibn (3884), in al-Mujtaba
and (85) in ‘Amal al-yawm wa al-laylah. 2 Ibn Majah (3885) and Ibn as-Sunni (176).
50
Kitab al-Adhkar
you [with me] .’
If he enters and does,
from an says: ‘There is no bed and no supper for
the words of Allah ft: “If you enter a house then greet one another, a greeting ,
t
Shaytan says: ‘You have found lodgings [with me],
Allah, blessed and pure.”
1 .
reme mber Allah on entering,
lodgings and
Allah when he eats he says: ‘You have found
remember
"f he does not
me].’” Muslim narrated
1
this in his Sahih.
[with
SU nner
ibn ‘Amr ibn al- As «§, that
We relate in the book of Ibn as-Sunni from ‘Abdullah
returned to his house during the day he
would say:
We relate in the book of at-Tirmidhi that Anas <jffc said: “The Messenger of Allah
-hen the Messenger of Allah # due to Allah,
told me: “O my son, when you come to your family, greet them, for it will be a Who has sufficed me and given me refuge; all praise is
fH "Praise be to Allah,
2
thirst; all praise is due to Allah,
Who has favoured me.
on you and on the members of your Who has fed me and quenched my
blessing family.” At-Tirmidhi described this
Hell-Fire ,”
2
The isnad of this hadith is weak.
hadith as hasan sahih.
I ask You to protect
me from
We relate in the Sunan of Abu Dawud that Abu Malik al-Ash‘arI %, whose name
was al-Harith— but some say ‘Ubayd, some say Ka‘b and some say Amr — reported that
the Messenger of Allah said: “When a man enters his house he should say: O Allah,
I ask You for the best entrance and the best exit. In the name of Allah do we enter and .j&\ & o' A ^'5
in the name of Allah do we leave, and in Allah our Lord do we trust. Then he should Al-hamdu li-llahi-lladhi kafani wa awani, wa-l-hamdu li-
greet his family.” 3 Abu Dawud did not consider this hadith weak. atamani wa saqani, wa-l-hamdu li-llahi-lladhi
^ dp'
llahi-lladhi
manna ‘alayy, as’aluka an tujirani mina-n-ndr.

aill I
Muwatta that had reached him that

We relate from Malik who reports in his it
^Lj “Peace be upon us and

l
% <Ull JZj 4Jl it is mustahabb, upon entering an uninhabited house, to say:
Allahumma inni as’aluka khayra-l-mawlaj, wa khayra-l-makhraj, bismi- upon the righteous servants of Allah'.'
llahi walajna wa bismi-llahi kharajna, wa ‘ala-llahi Rabbina tawakkalna.

4Jil iUf Ip f
We relate in Abu Umamah al-Bahill <#,, whose name was Suday ibn Ajlan %, that As-salamu ‘alayna wa ‘ala ibadi-llahi-s-salihin.
the Messenger of Allah *§ said: “Three people are under the protection of Allah %: a
man who goes out striving for the Cause of Allah H will be the responsibility of Allah
H and under His protection until he passes away and He enters him into Paradise, or
He brings him back with whatever reward and booty he may attain; a man who goes
IO
out to the mosque will be the responsibility of Allah $ and under His protection until
he passes away and He enters him into Paradise, or He brings him back with whatever
reward and booty he may attain; and a man who enters his house with a greeting will
be under the protection of Allah i|.”

4
This hadith is hasan and was narrated by Abu WHAT TO SAY WHEN WAKING UP AT
Dawud, with a hasan isnad, as well as by others. NIGHT AND LEAVING THE HOUSE
The meaning of 'protected by Allah’ is to have ‘protection’ or be the owner of pro-
ones house, to look at
tection. ‘Protection’ means stewardship over something. For example, one says ‘dates it is mustahabb, when waking up at night and going out of
and meaning somebody who has dates and milk. So, its meaning is that he is Surah Al ‘Imran, from “Verily in the Creation of
milk’, the sky and recite the last verses of
under the stewardship of Allah Most High. And how abundant this gift is! O Allah, the heavens and the earth” 3
to the end of the surah.
grant us provision of it!
We relate that Jabir ibn ‘Abdullah #, reported that he heard the Messenger of Allah
g§ say: “If a man enters his home and remembers Allah when entering and eating,
Innafi khalqi-s-samawati wa-l-ard. .
1 Qur’an 24:61.
in ‘Amal al-yawm wa al-laylah.
1 Muslim (2018), Abu (3765). and an-Nasa’I (178)
Dawud
2 At-Tirmidhi (2699). In some editions of at-Tirmidhi it is stated that this hadith is hasan sahih gharib.
slight change in the wording. Ibn Hajar mentioned supporting narrations
2 Ibn as-Sunni (157). with a
Ibn Hajar collated numerous chains of transmission for the hadith, which strengthen it.
for it, which raise it to the level of hasan.

3 Abu Dawud (5096).
3 Qur’an 3:190-200.
4 Abu Dawud (2494).
53
52
ll;. 1
THE BOOK OF REMEMBRANCES 0': ;

-
-
:
Kitab al-Adhkar
It is recorded in the Sahihs of al-Bukhari and
Muslim that the Messenger of Allah
* USed t0 do this His lookin at
'
S sky is mentioned in the Sahih of al-Bukhari
not m that of Muslim. 1
recorded in the same two Sahihs that Ibn

It is Allahumma inni audhu bika min al-khubuthi wa-l-khabaith.
‘Abbas rft reported that when the
Messenger of Allah
#
got up in the night to perform the
Tahajjud salah he would One can say either al-khubuth with a u on the ba or a sukun on it, and the ruling mmi
say: O Allah, to You belongs all
praise. You are the Everlasting
Sustainer of the heavens of those who repudiate the sukun is not correct.
and the earth and all who are in them. To You
belongs all praise; You are the King
mill i
of the And we relate from another source that he would say: “In the name of Allah. O
heavens and the earth and all who are in
them. To You belongs all praise; You Allah, I seek Your protection from male and female devils?'
are the
ight of the heavens and the earth
and all who are in them. To You belongs all
praise; You
are the Truth, Your promise is true,
meeting You is true, Your Word is true, •dJllkilj dJiril pli
Paradise is 4?
true Hell ts true, Muhammad # is true and the Hour is true. O Allah,
and in You I believe and on You I depend and to You
contend and to You 1 refer judgment.
Forgive me my past and future sins, those which
to
I turn in repentance,
You 1 submit
and by You I 1 And we
Bismillah,
relate
Allahumma
from ‘All
inni a'udhu bika
%, that the Messenger of Allah

min al-khubuthi wa-l-khabaith.
said: “What veils the %

I have done in secret and those which I have done openly. You
are the One Who brings private parts of the son of Adam from the eyes of the jinn when he enters the lavatory
near and You are the One Who puts far away. name 2
There is no god but You? Some of the is to say: In the of Allah? At-TirmidhI narrated it but said that the isnad is not
narrators add: 'And there is no power or strength except by Allah? 2 strong. We have already discussed the fact that meritorious acts (fadail) can be done
on the basis of weak narrations.
till: $ dijj
^ oijiiiii
^ dU ftftf
Our [Shafi‘1]
building or outdoors.
colleagues hold that this dhikr
Our colleagues, may Allah

is mustahabb whether one
have mercy upon them, also hold
is in a
cof diJj oijLDi that one should first say In the name ofAllah and then O Allah, I seek Your protection
jiiJtj &Jij & siyj iijuj3 « j^ji
;
cJi .luji eijj
from male and female
We relate
devils.
from Ibn ‘Umar 0, that when the Messenger of Allah H entered the
dCJj} ‘cJji dQcj lavatory he used to say: “0 Allah, I seek Your protection from the filthy, impure, wicked
dij 4
and malicious Shaytdn the rejected?* Ibn as-Sunni narrated it, as did at-Tabarani in
Uj o>i Uj cîs u «usu dd]j Kitab ad-du'a’.
\
a,j
.411
j
§s % J> Sfj .ci! i\
q 'V cjfj
f
kil cJi Uj fj* 3 ij£-
Allahumma inni a'udhu bika mina-r-rijsi-n-najis, al-

khabithi-l-mukhbith, ash-Shaytani-r-rajlm.
ii
WHAT TO SAY WHEN ENTERING THE LAVATORY
" ’S ““ ROED in ,he ,wo th »t Anas <*, reported that on entering the lava-
tory the Messenger of Allah
andfemale 3
# '
used to say: "0 Allah, lmk Your protection from male

devils .
1 At- i irmidhi (5), Abu Dawud an-Nasa’i (1/20), who gives a similar wording, and al-Futuhat (1/379).
(4),
the basmalah at the beginning of this dhikr is reported by at-Tabarani, ad-Daraqutni, and Ibn as-Sunni.
2 At -1 irmidhi (6o6), who
1 Al-Bukhari (4569) and Muslim
(763).
also said that this is agharib hadith which is only known of through this
route, and
2 Al-Bukhari (1120) and Muslim its chain is not strong. However, Ibn Hajar mentioned a supporting narration for it, reported
(769).
by al-Bazzar.
(375).
3 Ibn as-Sunni (18), from Anas <$,. Ibn Hajar grades it as hasan gharib.
54
jjip ^
THE PROHIBITION OF DOING DHIKR OR SAY WHEN COMING OUT OF THE LAVATORY
WHAT TO
TALKING WHILE IN THE LAVATORY
seek Your forgiveness. Praise be to Allah ,
Who has removed from
ONE SHOULD say:
I
both dhikr and talking are makruh whilst whether outdoors or given me good health:
m e impurity and
relieving oneself,
in a building. This applies to dhikr and speech except what is necessary, so much so
that some of our colleagues state that even if a person sneezes he should not praise
Allah nor should he respond to one who sneezes, return a greeting, or respond to adhhaba ‘anni-l-adha wa ‘afam.
Ghufrdnak al-hamdu,
li-lldhi-lladhi
the muadhdhin. Anyone who greets him will be neglectful [of this ruling] and will
recorded in the Sunans of Abu Dawud
and at-Tirmidhi that the Messenger of
not deserve a reply. All such talk is makruh in order to be free of imperfection but it It is
used to say: “I seek Yourforgiveness':

And an-Nasa’i and Ibn Majah narrated
is not haram. If one sneezes and praises Allah in his heart without moving the tongue Allah #
there is no harm; one should do likewise during sexual intercourse. thS
who reported that when the Messenger of Allah
Ibn ‘Umar
And we relate from Ibn ‘Umar ^ that a man passed by the Messenger of Allah And we relate from
say: Praise be
“
to Allah, Who has jet me enjoy to
fH while he was urinating and greeted him, but he did not reply. Muslim narrated it # came out of the lavatory he would 2
Ibn as-Sunni
in his Sahih: taste, made its
me and removed from me
strength remain in
its harm.
Al-Muhajir ibn Qunfudh ifj said: “I came to the Prophet g§ while he was urinating and at-Tabarani narrated it.
and I greeted him. He did not reply until he had performed ablution. Then he apol-
^ ^/ A * ' >0
‘
£iSj lijiy
ogised to me and said: ‘I dislike making mention of Allah when I am not in a state
of purity ( tuhr )’- or else he said, ‘ritual purity ( tahdrah This hadith is sahih. Abu Al-hamdu li-lldhi-lladhi adhaqani ladhdhatah, wa
adhah.
Dawud narrated it, as did an-Nasa’i and Ibn Majah with sahih isnads. abqafiyya quwwatah, wa dafaa anni
THE PROHIBITION OF GREETING A PERSON

WHO IS SITTING TO RELIEVE HIMSELF WHAT TO SAY WHEN POURING WATER TO PERFORM WUDU’
IT IS MUSTAHABB to say In the name of Allah, as we mentioned above.

our shafi‘! colleagues say that it is makruh to greet a person in this state, and
if one does so then one is not entitled to a reply. This is because of the hadith from
Ibn ‘Umar and Muhajir cited in the previous chapter.
Abu Dawud and Ibn Majah (300), from ‘A'ishah +. Imam an-Nawawi states
~ . (30), at-Tirmidhi (7),
in al-Majmu that it is hasan sahih.
Ibn Hajar said that its chain contains two weak narrators
1 Muslim (370) and an-Nasa’i (1/36). 2 Ibn as-Sunni (25) and al-Futuhat (1/405).
2 Abu Dawud (17), an-Nasa’I (1/37), and Ibn Majah (350).

and a break; nevertheless, there are supporting narrations for this hadith.
56 57
;
u
THE BOOK OF REMEMBRANCES IBl:
Kitab al-Adhkar
tawwabin, wa-j'alni mina-l-mutatahhirin, subhanaka-llahumma wa

It ;
bi-hamdik, ashhadu an la ildha ilia Ant, astaghfiruka wa atitbu ilayk.
WHAT TO SAY DURING WUDU*

And we relate from ‘Umar ibn al-Khattab %
that the Messenger of Allah said:
“Whoever makes ablution and then says I bear witness that there is no god but Allah
alone without partner, and I bear witness that Muhammad is His slave and Messenger, I# :
IT mustahabb
K
I S
name of Allah, the Beneficent, the Merciful at the
to say In the
beginning. It is sufficient to say In the name the eight doors of Paradise will be opened for him, and he may enter by any of them
of Allah. Our [ShafiT] colleagues hold 1
that he wishes.”
that if one leaves out the name of Allah
at the beginning of wudu one
should say it
during andone has still not said it when one has finished
if
say it,
it,
because one has neglected the proper place

then one should not 4 o' 4isi i o'
for it; but the wudu will be valid
This applies whether one leavesit out intentionally or
Ashhadu al-la ildha illa-lldhu wahdahu la sharika lah, wa
out of forgetfulness. That is our
view, and that of the majority of scholars.
Weak hadiths have been reported about
ashhadu anna Muhammadan ‘abduhu wa rasuluh.
saying the name of Allah in wudu.
Ahmad ibn Hanbal said: “I do not know of any Muslim narrated this in his Sahih. At-Tirmidhi narratedit and added: O Allah
established hadith about mentioning
the name of Allah in wudu’: Among make me one and make me one of those who purify themselves.
those weak 2 of the repentant
hadiths is the following. 3
1
%
Abu Hurayrah reported that the Messenger
of Allah # is no wudu
said: “There
tor anyone who has not mentioned
the name of Allah over it.” Abu Dawud and others
1
Alldhumma-j'alni mina-t-tawwabin, wa-j'alni mina-l-mutatahhirin.

narrated it. We relate this from the narration of Said ibn Zayd, Abu SaTd, ‘A’ishah,
nas ibn Malik and Sahl ibn Sad %. We relate them He also narrated: Glory be to You, Allah! Praise belongs to You.
all from the Sunan of al-Bayhaqi . to the end. An-
as well as others. Al-Bayhaqi and others consider them all to be da Nasa’i in al-Yawm wa al-laylah, and others, reported this with a weak isnad.
if.
One of our colleagues, Shaykh Abu al-Fath al-MaqadisI We relate in theSunan of ad-Daraqutni from Ibn ‘Umar
the zdhid (abstinent), said: that the Messenger
mustahabb for someone making wudu’ to say
t is
at the beginning, after [saying]
the # said: “Whoever performs wudu and says I bear witness that there is no god but
name of Allah I bear witness that there is no god Allah and I bear witness that Muhammad is His slave and Messenger before he speaks
,
but Allah, the One Who has no partner,
and I bear witness that Muhammad is His will be forgiven for whatever happens between the two ablutions.” 2
slave and Messenger .” There is isnad weak.
no problem’ Its is
with what he said, except that this has not We relate
been established from the perspective
of
in the Musnad of Ahmad ibn Hanbal, the Sunan of Ibn Majah and the
the Sunnah and we do not know any book of Ibn as-Sunni that Anas g§ reported that the Messenger
said this. But Allah
of our other colleagues or anyone else
who have said: “Whoever #
knows best. performs wudu znA does so faultlessly, and then says thrice I bear witness that there
After completing wudu one should say: is no god but Allah, One without partner,
I bear witness that there is no
god but Allah, and I bear witness that Muhammad is His
One mthout partner, and I bear witness that and Messenger
Muhammad is His slave and Messenger. O slave will have the eight doors of Paradise opened for him, and may
Allah, make me one of those who repent enter by
and make me one of those who purify themselves. any of them that he wishes.” 5 The isnad of this hadith is weak,
Glory be to You, Allah, and to You belongs
all praise. I bear witness that
there is no god
i , s ' , , s :
;
i. •;
but You. I ask Your forgiveness and I .a! jl (iLjJt N eJc>-j AWl
repent to You. iaS AlJJ'i jl jîl
^ o' M^\j 43 dLjt'lljZill i iiJl i o' j£il

Ashhadu an la ildha illa-lldhu
ashhadu anna Muhammadan

wahdahu la
‘abduhu
sharika lah,
wa rasuluh.
wa
HI : I
:
i&SCL
^ ydipj ‘jeOW A) pfffi it]
the
We relate also the repetition of the declaration There is no god but Allah thrice
book of Ibn as-Sunni on the authority of ‘Uthman ibn ‘Aftan. Its isnad is weak.
in
.aji ijSfj AAd ici

i y 1 o ifii 3^ 1
Ashhadu an Id ildha illa-lldhu wahdahu Id i Muslim (234), at-Tirmidhl (55), Ibn Majah (470), and an-Nasa’i in ‘Amal al-yawm wa
sharika lah, wa ashhadu al-laylah (84).
anna Muhammadan ‘abduhu wa rasuluh, Sunan ad-Daraqutni (1/93). Ibn Hajar describes this hadith asgharib.
Alldhumma-j'alni mina-t-
Ahmad (3/265), Ibn Majah (469), Ibn as-Sunni (32), and al-Futuhdt (2/21-22). Ibn Hajar said that
1 is is a gharib hadith reported by Ahmad, Ibn Majah, Abu Ya'la, Ibn as-Sunni and at-Tabarani. Its chain of
Abu Dawud (lot). According to al-Mundhiri,
none of the chains of narration for the hadiths narratoi s includes
opic arc above criticism; collect.vely
on this Umar ibn ‘Abdullah ibn Wahb, who is exceedingly truthful ( saduq ), who narrated from
however, they strengthen each other. See a>d
at-Targhib wa-t-tarhib (./,6 ). al-Ummi, who came from Basra and whose narration is weak according to the majority.
4
mm l
Kitab al-Adhkar
According to Shaykh Nasr al-Maqdisi one should say along with these dhikrs O :
Allah, send blessings and salutations upon Muhammad and upon thefamily of Muham-
bi-yamini. Allahumma la tu tint kitabi bi-shimali.
mad, and add to them and grant peace.
After wiping the

should say: 0 Allah, forbid my hair and skin to Hell-Fire,
jll (jT xi»u> j^JJI shade except
our Throne on the day when there will be no
and grant me
shade
Allahumma salli ala
\ Muhammadin wa ‘ala ali Muhammadin wa sallim. You grant.
the shade
Our [ShafiT] colleagues hold that one should say these adhkar facing the qiblah
after the completion of wudu’.
Allahumma harrim shari wa bashari ala-n-ndr vwj
As for the du'a to be said while washing the hands, arms and feet during wudu,
\ ;
there is nothing that has been conveyed from the Messenger The jurists say that azillani tahta ‘arshika yawma la zilla ilia zilluk.
f§|.
the supplications that have been conveyed from early Muslims are mustahabb, to O Allah, make me one of those who listen to
After wiping the ears one should say:
which they added some things and from which they removed some. The upshot of
Word and follow the best of it.
the
what they said is that after saying the name of Allah one should say: Praise be to Allah,
Who has made water pure and purifying.
fa-yattabi una ai
Alldhumma-j'alni mina-lladhina yastami'una-l-qawla
Al-hamdu li-llahi-lladhi ja ala-l-ma’a tahura.
0 Allah, make my feet firm on
After washing the feet one should say:
After rinsing the mouth one should say: 0 Allah, give me a cup to drink from the ,nd Allah knows best.
pool of Your Prophet after which
jojl oA*_s UJil juf j*L

I will never
Alii
thirst again.
fy? Allahumma
.i?l
p
thabbit qadamayya
c-4$
^ ala-s-sirat.
Allahumma asqini min hawdi Nabiyyika salla-lldhu ‘alayhi

Ibn as-Sunni in their books Kitab Amal al-yawm wa
wa sallama ka’san la azmau ba'dahu abada. m-Nasa i and his colleague
Abu Musa al-Ash'ari said: I brought the
, l-laylah relate with sahih isnads that
After cleaning the nose one should say: O Allah, do not deprive me of the fragrance wudu and he performed wudu. heard him say:‘0
of Your bounty and Your Gardens.
Messenger of Allah # water for I
Ulah, forgive me my sins, give me expansion in my home, and bless me in my sustenance.

^ I
/ such-and-such. He replied:
said:‘0 Messenger of Allah, I heard you supplicate saying
this hadith in the
anything out?’” Ibn as-Sunni comments on
1
Have these words left
Allahumma includes in the section on what to

la tahrimni raihata na'imika wajinanik. section on what to say in wudu, and an-Nasa i it
say when completing wudu'] and both are acceptable.

After washing the face one should say: 0 Allah, make my face white on the day
when some faces will be whitened and some will be blackened.
9 >>1, o«, ? >> % still

•tfrj fji (jfrj (*4"'
Allahumma bayyid wajhi yawma tabyaddu wujuhun wa taswaddu wujuh.
After washing the hands one should say: O Allah, give me my book in my right hand.
O Allah, do not give me my book in my left hand.
60
Kitab al-Adhkar
I
17 light in my hearing, and light in my sight. Put light behind me and put light
tnv tongue,
light above me and pul light beneath me. O Allah, grant me light!”'
in front of me. Put
WHAT TO SAY WHEN PERFORMING GHUSL (MAJOR ABLUTION) j ij jk'j ‘b > Jyi <33 hy ijA J 5
1 fk'
it is mustatlabb, when taking a ghusl, to say all that

we have mentioned in connec-
<[ jy gk-k ‘\jy k Jk'3 l
iy <£y*i Jk'j ‘k
tion with wudu such as the name of Allah and other things. It makes
whether one is doing ^/zws/ because of ritua 1 impurity
or [after]
no difference
menstruation. Some
[jy pk' hy Jty6 cyj ‘Ik k Jk'3
of our [Shaft 1] colleagues say that people should Allahumma-fal fi qalbi nura, wafi lisani nura, wa-fal ft sam'i nura,
not mention the name of Allah
Whl 6 ° f maj ° r ntUal lmpUdty r wa-fal ft basari nura, wa-j‘al min khalfi nura, wa amami nura, wa-
° menstruat * n g- The correct view is that
Tu
xsmustahabb 2?
u
for them, as tor others; but it is not
it
fal minfawql nura, wa min tahti nura, Allahumma a'tini nura.
permissible for them if they intend
thereby X
[to recite] the Qur an.
We relate in the book of Ibn as-Sunni that Bilal reported that when the Mes-
senger of Allah % went out to salah he would say: “In the name of Allah. I believe in
Allah, I trust in Allah, there is no power and no strength except by Allah. 0 Allah, by
the right that supplicants have over You and by the right of my going out now, I have
18 not gone out in arrogance or pride, or for show and pomp. I have gone out seeking Your
pleasure and to ward off Your wrath. I ask You to protect Hell-Fire and let me
me from
enter Paradise!’ This hadith
2
is weak. One of the narrators, al-Wazi‘ ibn Nafi‘ al-‘UqaylI,
WHAT TO SAY WHEN PERFORMING TAYAMMUM is agreed by all to be so weak as to be rejected in hadith transmissions.
We also relate the same meaning from the book of Ibn as-Sunni in Atiyyah al- Awfi s
ill
taH hb say n the mme °fMah when narration from Abu Said al-Khudri % from the Messenger of Allah #. Atiyyah, too,
.'::r
one be : of ritual!impurity or during
in a state
menstruation, as we have mentioned
even
is regarded as weak.
^
f° r the dedaration of faith
k i\r) ij Spi M J
adhkfrf 7
hkar of wudu and the daj awdt
afte r it, and the rest of
of washing the face and hands
which we have men-
the . 4 . «k
tioned previously with respect to
wudu’, we have not heard anything
different from
e opinions of our [Shafi‘1]
colleagues or anyone else. It
is obvious that the
ru mg applies as in wudu’, same
because tayammum, like wudu’, is
purification.
iiinij x&fjpj* pUk t\jj ij a ij ^3k
ik)l ^ JLA y\ difd . . kkli

J^°£jfi\
Bismi-llah, amantu bi-llah, tawakkaltu ala-lldh, la
19
hawla wa la quwwata ilia bi-llah.
Allahumma bi-haqq-s-sailma ‘alayk, wa bi-haqqi makhraji

WHAT TO SAY WHEN GOING TO THE MOSQUE hadha,fa inni lam akhrujhu asharan wa Id batara, wa la riyaan
wa la sumah, kharajtu-btigha’a mardatik, wa-ttiqaa sakhatik,
ADY mentioned what one should say when
vwh^m^Wj2^
leaving the house
to go anas’aluka an tuidhani mina-n-Nari wa tudkhilani-l-Jannah.
ywhere. When a person leaves to go to the mosque
it is mustahabb to
add the following
e relate in the Sahih of
Muslim the long hadith of Ibn Abbas
e spent in the house of his
aunt Maymunah #, He mentions
about a night % 1 Muslim Abu Dawud (58), and an-Nasa’i (2/218).
(763),
the hadith about die
Subh
Subh, J7
eT
and he went out
Messen g er • and says: '‘The mu’adhdhin called the adhan for
2Ibn as-Sunni (83) and al-l :utuhat (2/40-41). Ibn Hajar mentions a similar narration from Abu Said
al-Khudri, reported by Ibn as-Sunni (84), who states that it is a hasan hadith reported by Ahmad, Ibn Majah,
to the mosque saying: ‘O Allah, put light in my heart, light in Ibn Khuzaymah in Kitab at-Tawhid, and Abu Nu‘ay m al-Asbahani.
62
63
Kitab al-Adhkar
20
We relate in ‘Abdullah ibn ‘Amr ibn al-‘As uS- that when the Prophet
entered the
^ see protection in Allah the Tremendous, His Noble Counte-

mosq ue h e wou y * d sa
^ :
Pre-eternal Sovereign Might from Shaytdn the rejected .” He remarked

nance and His
WHAT TO SAY WHEN ENTERING AND LEAVING THE MOSQUE says this then Shaytan says: “He has gained protection from me for the
that if one
day.” 'This hadith is hasan and is narrated by
1
Abu Dawud with a good isnad.
whole
IT IS mustahabb to say: / seek protection with Allah
Noble Countenance and His Pre-eternal
Tremendous and with His
Sovereign Might from Shaytdn the
the
s ^00 0
0
9 j
(
rejected. ..."
jy* AjUai-wj ipj^SvJ'
Praise be to Allah. O Allah send blessings
and salutations upon Muhammad and upon
,
the family of Muhammad. O Allah,

forgive me my sins and open for me the A'udhu bi-llahi-l-'Azim, wa bi-wajhihi-l-karim, wa
doors of
Your Mercy. Then one should say In the sultanihi-l-qadim, mina-sh-Shaytdni-r-rajim.
name of Allah. He should enter with his right
foot first. He should leave with his left foot and say all
first that we mentioned above, that Anas %, narrated that when the Mes-
book of Ibn as-Sunni
except that he should say the doors We relate in the 1
of Your Favour instead of Your Mercy. mosque he would say: "In the name of Allah. O Allah,
senger of Allah s|§. entered the
send blessings upon Muhammad’.’ And when he left he would say: "In the name of
jUalUl ja AiUaL gills j^£.|
Allah. 0 Allah, send blessings upon Muhammad!’*
j-^> ‘4JJ 1L>JI We have also related the prayers upon the Prophet as narrated by Ibn ‘Umar in
the section about entering and leaving the mosque.

V'j?' J ‘(Jjk
J jitl $\
A udhu bi-llahi-l-'Azim,wabi-wajhihi-l-karim, wa sultdnihi-l-qadim,
.
mina-sh-Shaytdni-r-rajim. Al-hamdu li-lldh. Allahumma Muhammad.

Allahumma salli wa Bismi-llah, salli ‘ala
sallim 'aid Muhammadin wa 'aid dli Muhammad. Alldhumma-
ghfir li dhunubi wa-ftah It abwaba rahmatik.
We also relate from the book of Ibn as-Sunni that ‘Abdullah ibn al-Hasan reported
Bismi-llah.
from his mother that his grandmother said: “When the Messenger of Allah «§? entered
We relate Abu Humayd, or Abu Usayd
from ‘0 Allah, forgive me
*, that the the mosque he would praise Allah, mention His name, and say:
said: When any one of you enters the mosque, he should
Messenger of Allah #
invoke blessings upon the and open for me the doors of Your Mercy.’ When he left he would say the same, then
Messenger # and then say: O Allah, open for me the doors of Your Mercy. And when add: ‘O Allah, open for me the doors of Your Bounty
!”
3
e ea es he should sa y: 0 Allah, I ask of You from Your bounty

^ Muslim relates this
m hl
•
Abu D awtid, an-Nasa’i, Ibn Majah and others also relate

j it, with a sahih
rnacLhi Muslims narration there is no sentence: ‘So, send greetings upon the
Prophet
#, although it is in the narrations of the rest. Allahumma-ghfir li wa-ftah li abwaba rahmatik.
,
ja (UTllI
^ i
i ,cxu>-j
•tilui.". c_j )j> i
.iliLks
(j]
Allahumma-ftah li abwaba rahmatik. Allahumma innias’aluka minfadlik. abwaba fadlik.
Allahumma-ftah li
Ibn as-Sunni adds in his narration:

“And when he leaves he should greet the
Prophet #
and say: O Allah, protect me from Shaytdn
We relate in Abu Umamah that the Messenger ^ said: “When any of you go out
the rejected .” Ibn Majah, Ibn
Khuzaymah and Abu Hatim ibn Hibban-with 1 Abu Dawud (466) and al-Futuhat (2/47). Ibn Hajar states that this is a hasan gharib hadith, all of
kasrah on the letter ha -all narrated
it in their Sahihs. whose narrators but two — Isina'il ibn Bishr and'Uqbah ibn Muslim — are trustworthy and are narrators
of sahih hadiths.
2 Ibn as-Sunni (78) and al-Futuhat (2/48). As-Sakhawi states that the chain of this hadith includes
•ptrfj^ (j Halil! ja jlcl unknown from Ibn ‘Umar but here too very weak.
^ narrators. It is also narrated by Ibn as-Sunni (88) it is
3 Ibn as-Sunni (86), at-Tirmidhi (314). Ibn Majah (771), and Ahmad (5/425). Ibn Hajar states that
Allahumma a'idhni mina-sh-Shaytdni-r-Rajim.
the narrators of the chain are trustworthy, but that there is a break in it. Abu ‘Isa at-Tirmidhi states that
i Muslim (7i3), Abu Dawfld the hadith of Fatimah is hasan, but its chain of narration is not continous. Fatimah bint al-Husayn did
(465), an-Nasa’i (2/53), Ibn as-Sunni Ibn Majah (772), ai-Hakim
(85),
(1/207), and an-Nasa not meet Fatimah al-Kubra, as the latter only outlived the Prophet )§ by a few years. Ibn Hajar states that
i in ‘Amal al-yawm wa al-laylah (90).
Husayns ^ age at the time of his mother s death was less than eight years.
64
65
THE BOOK OF REMEMBRANCES Kitab al- Adhkar
of the mosque, the army of Shaytan call to
one another and gather together as bees or filth. They are only [meant] for the remembrance of Allah $, [salah\,
U 'nation
gather around their leader. So when any one of
you stands at the door of the mosque he recitation of the Qur an,”' or however it was the Messenger of Allah # said
should say: O Allah, I seek Your protection from Iblis nd the
and his armies. If he says this, then j||fe Muslim narrated this in his Sahih.
they will not harm him .” The meaning of
1
mosque make the intention for I tikaf.

al-yasub is either male bees or their leader. imperative for anyone sitting in the to
-mis
It is
is valid, in our [ShafiT] opinion, even if one only stays for a moment. One of our U j
is valid even one simply enters the mosque and passes 1
LrSl & (Ji p-S
colleagues says that Vtikdf
through it without staying at all. Anyone

if
passing through [a mosque] ought to make Jti

.
Allahumma inni a udhu bika min Iblisa wa junudih. according to this person.
for Vtikdf so that he may gain the merit of it,
the intention
best to stand for a while and
then pass on. Anyone sitting in the mosque ought
It is
enjoin whatever good he sees and prevent whatever evil he sees. We are enjoined
to
to do this in places other than the mosque, so in the mosque it is even more essential if
Our [ShafiT] colleagues hold that
order to protect, glorify, dignify and honour
it.
21 in II
the mosque but unable to perform the salah of greeting the mosque,
is
if one enters
because of impurity, being busy or any other reason, he should say four times: Glory Hr
due to Allah, there no god but Allah and Allah is greater. Such Bill
WHAT TO SAY IN A MOSQUE be to Allah, all praise is is
It
no harm
:
was the opinion of one of our righteous predecessors,

and there is in it.
IT IS
takbir
mustahabb to remember Allah abundantly and
and other adhkar. It is also mustahabb to recite

to say tasbih tahlil, tahmid, ,
I ailVj call!
I
Qur’an abundantly, to read’
hadiths of the Messenger of Allah Subhana-llah, wa-l-ha™du li-llah, wa la ilaha illa-llah, wa-lldhu akbar.
#, and to study jurisprudence and all other sciences
of the Shari'ah. Allah
# says: “In houses which Allah has permitted to be erected,
and His Name to be exalted therein, and in which He glorified in the
is morning
and in the evening, by men. .
,.” 2
^,0 Q ^ ^
^ ^
jaaJl j'O jaJo! ji aiii Qii
him:
Allah % says: “And whoever honours the symbols of Allah, that comes from
piety of the heart .” 3 THE REJECTION AND CENSURE OF SOMEONE WHO LOOKS ill
FOR LOST PROPERTY IN THE MOSQUE OR SELLS IN IT 11?$
'
we relate from the Sahih of Muslim that Abu Hurayrah reported that the
1;Jt
Allah # also says: “Whoever honours that which Allah has made sacrosanct, man raising his voice looking for his
vij
is best for him in the sight of his Lord .” 4

it Messenger of Allah # said: “Whoever hears a
sift;:
lost property in the mosque should say to him: May Allah not return it to you, because
.” 2
not what mosques were built for
this is
We also relate from the Sahih of Muslim that Buraydah related that a man was I i
We relate from mosque, saying: Who

Buraydah * that the Messenger of Allah # said: “Mosques were
raising his voice [searching for a stray animal of his] in the
Mosques I
!'
p|
:
me?” The Messenger s§ said: “May you not find

:
only built for what they were built for .” 5

We relate from Anas
Muslim related it in his Sahih.
ill call the red camel for
were only built for what they were built for .” 3
it.
m
who
that the
urinated in the mosque: “These mosques are
Messenger of Allah # told the Bedouin man And we from the book of at-Tirmidhi, at the end of the chapter on transac-
relate
not suitable places for any of this
1 Ibn as-Sunnl
tions, that Abu Hurayrah ift related that the Messenger of Allah said: “If you see #
someone buying and selling in the mosque then say: May Allah not make your trade
(154).
2 Qur’an 24:36.
3 Qur’an 22:32.
1 Muslim
h
(284).
4 Qur’an 22:30.
2 Muslim (568), Abu Dawud (473), and at-Tirmidhi (1321).
5 Muslim (569).
3 Muslim (569).
66
THE BOOK OF REMEMBRANCES Kitdb al-Adhkar
profitable. And you see someone raising
of the voice of the muadhdhin—jinn, man, or anything else— that will
if his voice searching for his stray [animal]
thin earshot
in the mosque then say: May Allah not return to you?' At-TirmidhI described Day of Judgment.”' Narrated by al-Bukhari.
it
this bear witness for him on the
t
hadith as good.
merit are numerous.
Ihe hadiths on its
colleagues disagree about which is the more meritorious: calling the

Our [Shafi'i]
the prayer. They have four opinions. The most authoritative is that
han, or leading
the salah is better; the third is
ling the adhan is better; the second is that leading
it they are equal; the fourth is that if one knows how to fulfil the duties of leading
then leading the salah is better, but if not, then

ah and has the [right] qualities,
calling the adhan is the better.
CENSURING SOMEONE WHO CHANTS POETRY IN THE

MOSQUE IN WHICH THERE IS NO PRAISE FOR ISLAM OR
FOR ABSTEMIOUSNESS, NOR ANY ENCOURAGEMENT OF
THE NOBLE QUALITIES OF CHARACTER AND THE LIKE
THE DESCRIPTION OF THE ADHAN
the words of the adhan are well-known. The practice of tarji' is Sunnah, in our
opinion: it means that after calling at the top of his voice: Allah is greater,
Allah is
greater, Allah is greater, Allah is greater [the mu’adhdhin] should say quietly, so that he
and those nearby can hear: I bear witness that there is no god but Allah, I bear witness
that there is no god but Allah. I bear witness that Muhammad is the Messenger of Allah,
I bear witness that Muhammad is the Messenger of Allah, lhen he should return to
the top of his voice, saying: I bear witness that there is no god but Allah, I bear witness
THE MERIT OF THE ADHAN that there is I bear witness that Muhammad is
no god but Allah. the Messenger of Allah,
I bear witness that Muhammad is the Messenger of Allah.

WE RELATE from Abu Hurayrah % that the Messenger of Allah said: "If
knew what was in the call [to prayer]
# people
and in the front prayer line and then they had
to draw lots for it, they would draw lots.” 3 Al-Bukhari and Muslim narrated
it in theii
Sahihs. I&l i All 1 o' 4 ^ O' 4^'
Abu Hurayrah %
related that the Messenger of Allah
g§ said: “When the call is o'
made for the salah Shaytan flees, breaking wind so that he cannot Jijmj \
o' (J
hear the adhan ? 4
Al-Bukhari and Muslim narrated it.
Muawiyah % said: “I heard the Messenger of Allah

say: ‘The people who call #
the adhan will have the longest necks [owing to
their uprightness] on the Day of
Judgment.”’ 5 Muslim narrated it.
Abu Said al-Khudri %, said: “I heard the Messenger of Allah
g| say: ‘Nothing comes
1 At-TirmidhI (1321), who states that this hadith is hasan gharib.

4' 4 44
2 Ibn as-Sunnl (152). Ibn Hajar describes this hadith
as gharib. Allahu akbar, Allahu akbar, Allahu akbar, Allahu akbar,
3 Al-Bukhari (615), Muslim (437), and an-Nasa’i (2/23).
Ashhadu a-l-ld ilaha illa-llah, ashhadu a-l-ld ilaha illa-llah,
4 Al-Bukhari (608), Muslim (389), al-Muwatta (1/69-70), Abu Dawud (516),
5 Muslim (387).
1 Al-Bukhari (609).
Ashhadu anna Muhammada-r-Rasfdu-llah, 1 >

, \ ' % 1
ashhadu anna Muhammada-r-Rasulu-llah,

Hayya ‘ala-s-salah, hayya ‘ala-s-salah,
Hayya ‘ald-l-faldh, hayya ‘ald-l-faldh,
Allahu akbar, Allahu akbar,

La ilaha illa-llah.
Tathwib Sunnah cuili is is

is also in our view. This means saying in the adhan of Subh, after
Come to success, come to success: “Prayer is better than sleep, prayer is better than sleep!’
jg;
As-salatu khayrum-min an-nawm, as-salatu khayrum-min an-nawm. m Allahu akbar, Allahu akbar,
There are various hadiths confirming the validity of tarjV and tathwib, and these Ashhadu a-l-ld ilaha illa-llah,
are well-known. If [the muadhdhin] leaves out tarjV and tathwib, the adhan will Ashhadu anna Muhammada-r-Rasulu-llah,
be
valid but he will be leaving out [the practice] that Hayya ‘ala-s-salah,
is more meritorious. An adhan
called by a child who has not yet reached the age of rational thought
Hayya ‘ald-l-faldh,
is not valid, nor
that of a womanor that of a disbeliever. The adhan of a rational child [i.e. after he Qad qdmati-s-salah, qad qamati-s-salah.
S :•
has reached puberty] is valid. If a disbeliever calls the adhan and [in doing so] utters *V- :
Allahu akbar, Allahu akbar,
the declaration of faith, La ilaha illa-llah.

it is considered as acceptance of Islam, according to the au-
thoritative and acknowledged opinion. Others say that his acceptance of Islam are both Sunnahs, in our view, according
to
[in Know that the adhan and iqamah
that form] is not valid. There is no disagreement that this adhan would be invalid, and acknowledged position, whether the adhan be for
Jumuah or
the authoritative
because it was first uttered before the ruling of Islam applied. There are many related are of the view that they are a communal
for something else. Some of our colleagues
rulings on this subject, which are set down in the books of jurisprudence, but communal obligation for }umu ah and
this is obligation.’ Some of them say they are only a
not the place to relate them.
If we say that they are a communal
obligation and the people of
not for other salah.
perform them. If we say
atown omit them, then they should be fought for refusing to
according to the authoritative and
that it is Sunnah, then they should not be fought,
the Sunnah salah
acknowledged view, just as they will not be fought for abandoning
say that they should be confronted, because
it is
of Zuhr etc. Some of our colleagues
one of the manifest symbols of Islam.
adhan and to raise the voice. It is mustahabb to utter
It is mustahabb to chant the
make the voice quieter than for the adhan. It is mustahabb
the iqamah rapidly and to
DESCRIPTION OF THE IQAMAH
for the muadhdhin to have a beautiful voice and that he be reliable, trustworthy,
he do voluntarily
competent and knowledgeable about the times of salah and that
it
according TO the authoritative and acknowledged position, which is supported mustahabb that the adhan and the iqamah
without thought of compensation. It is
by authentic hadiths, the iqamah is made up of eleven phrases: Allah is greater, Allah If a
be made while standing in a state of purity and in a high place, facing the qiblah.
is greater. I bear witness that there no god but Allah, I bear witness that Muhammad
is
lying down
person calls the adhan and the iqamah with his back to the qiblah, sitting,
is Messenger of Allah. Come to salah, come to success. The salah has been established,
the
be but will be makruh.
of minor or major impurity, his adhan
or in a state will valid,
the salah has been established. Allah is greater, Allah is greater. There is
no god but Allah. major impurity will be greater than that of the one in
The sinfulness of a person in
the responsibility of the entire

1 UiS" p— Ford kifayah - communal obligation. This means that it is
no
absolved of the responsibility. If
mmunity, but if just one of them fulfils it, the whole community is
ie does it, it is a sin which applies to the whole community.
70 71
I
minor impurity. The sinfulness of an iqamah called by a person in a state of major one should reply: You have spoken
And when he says: Prayer is better than sleep
impurity will be more severe.
truth and you have been
honest.
The adhan is only required for the five salawat; Subh, Zuhr, ‘Asr, Maghrib, and Tsha
M
and it is the same for the salah performed in proper time, and for a missed salah
its 4
which is being made up. It is the same whether at home or on a journey, and it is
-
Sadaqta wa barart.
the same if one prays alone or in congregation. If one person calls the adhan, it will
suffice for the rest. If a person performs a number of missed salawat i one should say: The Messenger of Allah has spoken the truth:
at one time, he It is also said that |§-
should call the adhan for the first and the iqamah for each salah. If he combines two better than sleep.
Prayer is
saldhs, then he should the adhan and the iqamah

p&
call for the first for both. For salawat
other than the
the same category there
five [main] salawat there
are salawat before which,
is no adhan; this opinion
when one wants
is unanimous. In
to do them
I
ft pp slk'i
pj Ja> fait jp
in Sadaqa Rasulu-llahi salla-llahu ‘alayhi wa sallam, as-
congregation, it is mustahabb to say Ihe salah has assembled, such as the 'Id salah, the khayru-m-mina-n-nawm.
salatu
eclipse salah, and the salah of asking for rain. For some prayers it is not mustahabb,
such as the sunan prayers and all the optional prayers. There are some over which After the two words of the iqamah, one should respond: May Allah establish it
there is disagreement, like the Tarawih and the funeral prayer. The correct view is I . i and perpetuate it.
that [the
1 he iqamah
iqamah should be
is
]
not valid except in

called before Tarawih but not before the funeral prayer.
its proper time and when one intends to proceed

11
mm*9
to the salah; and the adhan not valid until the time of the salah has arrived, except Aqamaha-llahu wa adamahd.
is
i
for Subh for which it is permissible to call the adhan before the time comes in. There
are differences of opinion as to the time at After his words: I bear witness that there is no god but Allah one says: and I bear
which it is permissible. The most correct
view is that it is permissible after half the night has passed. Other opinions are that witness that there is no god but Allah. After his words: I bear witness that Muhammad
it
is permissible in the pre-dawn ( sahar ); that is the Messenger of Allah, one says: and I bear witness that Muhammad is the Messenger
it is permissible all night, but this [view]
of no consequence; and that of Allah. Then he should say: I am pleased with Allah as Lord, with Muhammad as
m
is it is permissible after two-thirds of the night have
passed. The preferred view is the first-mentioned. Messenger, and with Islam as religion.
A woman or ambivalent hermaphrodite may

fhey may not call the adhan because it is
call the iqamah [for themselves],
prohibited for them to raise their voices.
.Ao S aAc- ^ ,Aj AA CÔj
Raditu bi-llahi Rabbd, wa bi-Muhammadin salla-llahu
‘alayhi wa sallama Rasula, wa bi-l-Isldmi dina.
When one has finished responding to the whole adhan one should say: May He
bless and grant peace to the Prophet, may Allah bless him and grant him peace. And then
one says: O Allah, Lord of this perfect call and established prayer, grant Muhammad
status and virtue and resurrect him to the praiseworthy station that You have promised
WHAT TO SAY UPON HEARING THE ADHAN AND THE IQAMAH him. Then one should supplicate for whatever one wishes by way of things of this
world or the Hereafter.

i
it IS mustahabb for anyone who hears the adhan and the iqamah to repeat [each
phrase], except when [the muadhdhin says: Hasten to
;*AA]I ;
jjfc lj, jLjIll aA& Ail pvs pS\ p-
{
I!
salah and Hasten to success,]
when he should say: There is no power or strength except by Allah.

.Alc-j (_$jJ! bjIAA Loli« Aiiilj iaLv«2AIj oUaAILII BIT'
Salla wa sallama ‘ala-n-Nabiyyi salla-llahu ‘alayhi wa sallam. Allahumma Rabba

hadhihi-d-da‘wati-t-tammah, wa-s-saldti-l-qaimah, ati Muhammadani-l-
La hawla wa la quwwata ilia bi-llah.
wasilata wa-l-fadilah, wa-b'athhu maqama-m-mahmudani-lladhl wa'adtah.
72 73
Kitab al-Adhkar
H
l!!!i
HK# v
We relate from Abu Sa Id al-Khudrl

you hear the call then repeat what the mu’adhdhin
that the Messenger of Allah
says.”
1
:•>§•
Narrated by td-Bukharl and

said: “When ‘d ibn Abi Waqqas ^ reported that the Messenger of Allah said:
no god but Allah

“Whoever
Who
m
1 \
I bear witness that there is

on hearing the mu’adhdhin:
is
Muslim in the sahih.
no partner, and I bear witness that Muhammad is His slave and Messenger,
and has
‘Amr ibn al-As %
narrated that he heard the Prophet say: “When you hear the # pleased with Allah as Lord, with Muhammad as Messenger and with Islam as
mu’adhdhin, say what he says, and then pray for
blessings upon me. Whoever 1
prays | will have his sins forgiven.”

for blessings upon me, Allah will send m7. igion,
ten blessings upon him. So ask Allah
According to another account he said: “Whoever says when he hears
for in- the mu’adh-
r*
tercession for me, for
I
|
A to, and I hope that I
it is
will
a rank in Paradise that only
be that person. Whoever asks for

one servant of Allah
intercession for
is entitled
me will
flBL And I bear witness!’ Muslim narrated this in his Sahih.
in-
enjoy my intercession.” 2
Muslim narrated this in his Sahih.
%
Umar ibn al-Khattab reported that the Messenger of
Allah H said: “If, when the
muadhdhm says Allah is greater, Allah is greater, any of you
says Allah is greater, Allah
is greater, and when he says I bear witness that there is no god but Allah he says wa ashhadu
I bear Ashhadu an la ilaha illa-llahu wahdahu la sharika lah,
witness that there is no god but Allah, and when he says I bear witness that Muhammad
anna Muhammadan ‘abduhu wa Rasuluh. Raditu bi-lldhi Rabba, wa bi-
ts Messenger of Allah he says I bear witness that
the
Muhammad is the Messenger of
Muhammadin Rasulan salla-llahu 'alayhi wa sallam, wa bi-l-Isldmi dina.
Allah; and when he says Come to salah
he says There is no power and no strength but
with Allah; and when he says Come to success he says from the Sunan of Abu Dawud that A’ishah «$, reported that when
There is no power and no strength And we relate
but in Allah; and when he says Allah is greater, Allah is greater he says heard the mu’adhdhin make the declaration of faith he
Allah is greater, the Messenger of Allah «§•
Allah greater; and when he says There is no god but Allah and 1
auld say: “And I [also bear witness],
is I [also bear witness]!’
he says from his heart
Viere ts no god but Allah, he shall enter Paradise.” 3 reported that the Messenger of Allah <J§- said: “Whoever, on hearing the call
Muslim narrated this in his Sahih. Jabir 4$,
salah, says O Allah, Lord of this perfect call and established prayer, grant Muhammad
status and virtue and resurrect him to the praiseworthy station that You have promised
him, my intercession will be available to him on the Day of Judgment.” 3 Al-Bukhari

f| 1 narrated this in his Sahih.
1 ij 5>lii fjifi
.
.AjJS Ai>u \j \j
Allahumma Rabba hadhihi-d-dawati-t-tammati wa-s-salati-
l-qaimah, ati Muhammadan-il-wasilata wa-l-fadilah, wa-

b'athhu maqama-m-mahmudan-illadhi wa’adtah.
We relate in the book of Ibn as-Sunni from Mu'awiyah % that when the Messenger
m of Allah g| heard the mu’adhdhin say: Come to success, he would say: “O Allah, make
Alldhu akbar, Alldhu akbar, us successful!’’'
Ashhadu a-l-la ilaha illa-llah,
Ashhadu anna Muhammada-r-Rasulu-llah,

la hawla wa la quwwata ilia bi-lldh,
Allahumma-falna muflihin.
La hawla wa la quwwata ilia bi-lldh,
Alldhu akbar, Alldhu akbar,
1 Muslim (386), Abu Dawud (525). at-Tirmidhi (210), Ibn Majah (721), and an-Nasa (2/26)and (73) i
La ilaha illa-llah. inAmal al-yawm wa al-laylah.

2 Abu Dawud (526) and al-Futuhat (2/128). Ibn Hajar states that an-Nawawi mentions that Abu
1
'
B "k l5rI 6 “ ) Musl,m (383), al-Muwatta’
Na
‘/ '
(1/67), Abu Dawud (522), at-Tirmidhi (208), and an- Dawud reports it with a sahih chain, and that is correct.
Nasa (2/23)J m al-Mujtaba and (34) in
j
'Amal al-yawm wa al-laylah.
3 Al-Bukhari (614), Abu Dawud (529), at-Tirmidhi (211), and an-Nasa’i (2/27).
2 Muslim Abu Dawud (523), at-Tirmidhi (3619), and
(384),
an-Nasa’i (2/25) 4 Ibn as-Sunni (90) and al-Futuhat (2/130). Ibn Hajar states that this hadith is gharib, as its chain
3 Muslim (385), Aba Dawud (527), and an-Nasa’i
o) in ‘Amal ( 4 al-yawm wa al-laylah. contains a narrator whose transmissions are disregarded.
74
75
lx-
And we relate from the Sunan of Abu Dawud from
Abu Umamah, or another of
the Companions of the Prophet #, that once when Bilal began the iqamah and
said: The salah has been established’’ the Messenger of Allah |§ said: “May Allah
establish it and perpetuate it”
1
And he said with respect to all the other expressions
of the iqamah just as is mentioned
THE DV'A’ TO BE SAID AFTER THE ADHAN
in the hadith of ‘Umar with respect to
the adhan.
• alll 1$a15I WE relate from Anas <$, that the Messenger of Allah §§ said: “A supplication
between the adhan and the iqamah is never rejected.” 1
Abu Dawud, at-Tirmidhl,
Aqamaha Allahu wa adamaha.
a n-Nasa’i
and Ibn as-Sunni narrated it, as well as others. At-Tirmidhl described this
And we relate from the book of Ibn as-Sunni that when Abu hadith as hasan sahih. At-Tirmidhi added in his version in the Book of Prayers from
the mu’adhdhin
Hurayrah * heard we say, Messenger of Allah?” He said: “Ask Allah
call the iqamah he said: "0 Allah, Lord
of this perfect call and his Jamr. They asked: “What should
estab-
lished prayer, bless Muhammad and grant him his petitions on the Day of Resurrection” for well-being in this world and the Hereafter.”
And we relate from ‘Abdullah ibn ‘Amr ibn al-‘As that a man said: “O Messenger
oMsiaSlj dC>l£)| ocelli c_Jj of Allah, the callers of the adhan are superior to us.” The Messenger of Allah said:
“Say what they say; and when you have finished, ask and you will be given.” 2 Abu
1
^ Ajj^, i£\j qfSsA Dawud narrated it and did not consider it weak.
Sunan of Abu Dawud, again from the chapter on Jihad
Alldhumma Rabba hadhihi-d-dawati-t-tammah, And we relate from the
wa-s-salati-l-qaimah,
salli ‘aid Muhammadin wa dtihisu’lahu with a sahih isnad from Sahl ibn Sa‘d that the Messenger of Allah fU said: “Two
Yawma-l-Qiyamah.
supplications are never rejected”— or “Are rarely rejected”: “one at the time of the call
If one hears the mu’adhdhin or the
iqamah whilst engaged in salah one should not to prayer, and one at the time of strife when some do battle with others.” 3
respond until one has finished salah. After
one has said the salam to end the salah, In some reliable texts, the word yulhimu with the letter fid’ appears, whereas other
he should respond as one who is not in salah
responds. If one responds in salah, it is narrations have the letter jtm. Both are clear in their meaning.
makruh but the salah is not invalid. Likewise, if one
him whilst in the lavatory,hears
one should not respond immediately but when
one comes out. If, however, one’
is reciting the Qur an,
glorifying Allah, or reading hadith or
some other [form of
sacred] knowledge, he should interrupt
all this and respond to the mu’adhdhin, and
then return to what he was doing. This is
because [the time for] the response would
otherwise be lost, but what one is occupied
with will usually not be lost. If one fails
to follow the mu’adhdhin while he is calling the adhan mustahabb
it is to make it up,
unless a long time has elapsed. WHAT TO SAY AFTER THE TWO SUNNAH RAK‘aT OF SUBH
we relate from the book of Ibn as-Sunni that Abu al-Malih, whose name was ‘Amir
ibn Usamah, reported from his father [from his grandfather Usamah ibn'Umayr] that
he performed the two rakahs of Fajr and the Messenger of Allah sg| prayed two quick
rakahs near him. Then he heard him say thrice while sitting: “O Allah, Lord of Jibril,
Israfil, Mikail and Muhammad the Prophet I seek refuge with You from Hell-Fire'.’ 4
Abu Dawud (52i),at-Tirmidhi (212), Ibn as-Sunni

1
(100), al-Futuhat (2/135), and an-Nasa’I in ‘Amal
aLyawm wa al-laylah. Ibn Hajar grades it as hasan.
2 Abu Dawud (524) and al-Futuhat (2/137). Ibn Hajar states that this is a hasan hadith, reported by Abu
Abu Dawud and al-Futuhat (2/131). Ibn Hajar states that this
(528)
hadith is gharib. It was reported Dawud and an-Nasa’i in al-Kubra, and that all of its narrators are trustworthy sahih narrators except for one,
h thls word “g by AbO Dawud and he did not comment
on it. Its chain contains an unknown (mubham) regarding whom (here is disagreement. However, there is another narrator to replace him in narrating it.
narrator, and there is some criticism of
Shahr ibn Hawshab; but his hadiths are considered hasan as long Abu Dawud
3 (2540) According to Ibn Hajar this hadith is hasan sahih.
as they do not conflict with other narrations.
4 Ibn as-Sunni (101) and al-Futuhat (2/139). Ibn Hajar grades it as hasan.
76 77
Kitab al-Adhkar
31
^*1)1 JuLPiAj
Jjyp~
LJj
.jilii
^ dL ijti
WHAT TO SAY WHEN INTENDING TO STAND UP FOR SALAH
Allahumma Rabba Jibrila wa Israfila wa Mikaila wa Muhammadin
in-Nabiyyi, salla-llahu alayhi wa sallam, a'udhu bika mina-n-nar. that Umm Raff #, said: “Messenger
RELATE from the book of Ibn as-Sunnl
deed for which Allah # will reward me.” He said: “Umm Raff,
We relate in it [the book of Ibn as-Sunnl] from Anas that the Prophet said: H "fAllah, show me a
salah glorify Allah # ten times, say 7here is no god but
Allah
“Whoever says thrice on Friday morning before the early morning salah: I ask the when you stand up for
greater ten times, and ask His forgiveness
praise Him ten times, say Allah is
forgiveness of Allah, besides Whom there is no other god, the Living, the Self-Subsisting, ten times,
when you glorify
For Allah He says: ‘This is for Me.’ When you say There
and I repent to Him, Allah will forgive his sins even if they be as abundant as the foam ten times’.
but Allah He says: ‘This is for Me.’ And when you praise Allah He says: ‘This
is no god
1
of the sea.”
for Me.’ When you say Allah is greater He says: ‘This is for Me.’ And when you ask
is
1
to forgive you He says: ‘I have done so.’”

Him
Astaghfiru-llaha-lladhi la ilaha ilia Huwa-l-Hayyu-l-Qayyumu wa atubu ilayh.
32
30
THE DU‘A TO BE SAID DURING THE IQAMAH
WHAT TO SAY WHEN COMING TO THE PRAYER LINE al-Umm a hadith with an isnad that is mursal,
imam ash-shafi‘i narrates in
“Seek acceptance of du a when
according to which the Messenger of Allah s|| said:
we relate from Sa‘d ibn Abl Waqqas who said that a man came to the salah and when rain Ash-
the iqamah for salah has been called,
falls.
armies meet, when
while the Messenger of Allah was performing He said when he came to
salah.
Shafi‘1 said: “I have memorised from more than one person [reports enjoining] the
the prayer line: “0 Allah, grant me the best that You grant Your pious slaves .” When 2
seeking of acceptance when rain falls and at the time of the iqamah for salah .
the Messenger of Allah completed the salah he asked: “Who spoke?” [The man]
replied: “I, Messenger of Allah.” He said: “Then your horse will be hamstrung and
you will become a shahid in the Way of Allah.” 2 An-Nasa’I and Ibn as-Sunnl narrat-
ed it. Al-Bukharl also narrated it in his Tarikh, under the entry for Muhammad ibn
Muslim ibn ‘A’idh. 33
ilSUi- jijj U Jâil ^Jo\

Allahumma atini afdala ma tu’ti 'ibadaka-s-salihin.
WHAT TO SAY WHEN SALAH BEGINS
know that this subject is very extensive. Many different authentic hadiths have
been narrated about There are numerous subsidiary discussions in the books of
it.
jurisprudence, so we will discuss the basics and the objectives without

discussing
1 Ibn as-Sunni (105) and al-Futuhat (2/144)- Ib.n Hajar grades it as hasan.
1 Ibn as-Sunnl (82) and al-Futuhat (2/142). Ibn Hajar states that this is a gharib hadith and its chain
2 Imam ash-Shafi‘i in Kitab al-Umm (1/223-224). Ibn Hajar states that this is a good maqtu narration
is weak; however, it does have supporting narrations which are hasan.
falls into the category
2 Ibn as-Sunnl (104), an-Nasa’I in as-Sunan al-kubra and al-Futuhat
(he. attributed to one of the Tabi'un, the generation after the Companions) which
(2/143). Ibn Hajar classifies it
of a mursal narration (i.e. lacking a Companion’s name in the chain of transmission).
as hasan.
78
79
details or uncommon have omitted most of the evidence for the sake
rulings. I
view correct. mustahabb to extend the rest of the takbirat
of longated; but the first is It is
brevity, because this book has not been composed to explain the
evidence but merely
util one reaches the element or part of salah after them, according to the correct and
to explain what should be practiced. And it is Allah % who grants ability and success. It is also said that it should not be elongated. If one elongates what
eferred view.
SSI should not be elongated and fails to lengthen what should be lengthened, one’s salah
will not be
invalid, but one will forfeit the merit [of correctness]
Note that the place to elongate the alif is after the lam in Allah and nothing else
should be lengthened.
It is Sunnah for the Imam to say the takbirat al-ihram and the other takbirat aloud
so that those following can hear him. Those following should say it softly in such a
THE TAKBIRAT AL-IHRAM manner that they can hear themselves. If a follower says it loudly and the Imam says
it softly the salah is not invalidated: but one should strive to make one’s takbir correct.
If one elongates the initial alif in Allah or lengthens the ba in akbar so that it becomes
know ha i i sal ah
not valid without the takbirat al-ihram, whether the
is
salah be pill
lit gifiiiii
akbar ones salah will be invalid.
compulsory or supererogatory. According to the Shafi’is and some
others, the takbir iii Know that in a salah which comprises two rak'ahs, eleven takbirat are prescribed.
is part ot the salah and is one of its essential elements. According to Abu Hanifah, it
Tiose which comprise three rak'ahs have seventeen takbirat while those which com- ,
is a precondition of salah but not a part of it.
prise four rak'ahs have twenty-two takbirat. Every rak'ah has five takbirat: one for the
Know that the words of the takbir are Allah is greater. The two forms that are
permissible are: Allah ruku and four for the prostration and coming up from it, besides which there are the
is greater or Allah is the Greatest.
takbirat al-ihram and the takbir for the first tashahhud.
or
Know also that all of these takbirat are Sunnah. If a person omits one, whether
intentionally or out of forgetfulness, his salah will not be invalid and it is not haram
Allahu akbar or Allahu-l- akbar.
Ipp US
for him. He does not have to perform the prostration of forgetfulness, unless he has
Both of these forms are permissible according to ash-Shafi‘1
S'
omitted the takbirat al-ihram, for the unanimous opinion is that the salah does not
and Aba Hanifah.
According to Imam Malik, only the first is permissible. As a begin to take place without it. And Allah knows best.
precaution, one should
use the first in order to avoid controversy. Takbir is not permissible with any other
words. If one said: Allah is the Sublime,’ Allah Most High,’ Allah is the Most
is the
Magnificent, or anything like that, the salah would not be valid, according to ash-Shafu
and the majority [of scholars], although according to Abu Hanifah it would be valid.
If one said: ‘The Greatest is Allah’— reversing the order of the words— it would not
be valid according to what is the correct position in our view.
Some of our colleagues
say that it would be valid, as it is valid, according to the correct position, to
say:‘Upon
you be peace’ at the end of salah. WHAT TO SAY AFTER THE TAKBIRAT AL-IHRAM
Know that the takbir and
other adhkar [in salah] are not valid unless one
all
utters them with the tongue so that he can hear

himself, provided that there is no there are many hadiths which collectively require one to say: Allah is greater,
impediment. We have already explained this in the sections at the beginning of this abundant praise is due to Allah and glory be to Allah in the morning and in the evening.
book. If a person mute or has some
is defect in his tongue, then he should move his I turn my face towards the One Who created the heavens and the earth, following the
tongue as much as he is able to and his salah will be valid. true religion as a Muslim; I am not one of the idolaters. Verily my salah and my sacrifice
Know that takbir is not valid in any other language, if one able to utter and my life and my death are for Allah, Lord of the Worlds, Who has no partners. Thus
is it in
Arabic. If one is unable to do be valid but have been
so, it will it will be compulsory to learn [the
l
commanded to do, and I am one of the Muslims. 0 Allah, You are the King;
necessary] Arabic. If someone is negligent there
in learning it, his salah is not valid. It will be is no god but You. You are my Lord and I am Your slave. I have wronged myself
compulsory for him to repeat all the salawdt that he performed while he was negligent. afid I admit my sin; so forgive me all my sins, for no one forgives sins but You. Guide me
Know that the correct and preferred view that the takbirat al-ihrdm should not to the best of character, for
is no one guides to the best of it but You; and turn the evil of it
be elongated, but should be kept short and said quickly.
Some say that it should be away from me, for no one turns it away except You. I am present and at Your command, W. 1
,
established from authentic narrations

from the
and all good is in Your hands and no evil is attributed to You. I am from You and [am I 411 (hat we have mentioned has been
this subject, including the
following.
returning] to You; Blessed are You and You are Most Exalted. I ask for Your forgiveness r of Allah # There are other hadiths on of Allah he
and repent to You.
“'Sh * reported that when the Messenger # started the sn/o/t said:
embed You
You, Name and
Then one should say: O Allah, put a distance between me and my sins like the distance Your praise, md biased is
, To You Allah. a«d with
This is narrated by at-Tirmidhi, Abti Dawud
between the East and the West.
a Tv there mood other then You.'"
Is
O Allah, purify me of sin as a white robe is purified of dirt. Dawud, at-Tirmidhl and al-Bayhaqi and others
andlbn Majah with weak ,Ws. Abu
O Allah, wash me of sin with snow, water and ice. it weak.
consider ,
^
i_£p c^frj ‘PPj -Uidlj AjiS jS 4&1 Jp dJpj ‘ills- Ji&j ‘did' jipj dl-upj fP
Subhanaka-llahumma wa bi-hamdik, wa tabaraka-
ij£^*° Oj l
ij (yi W bj CjSjUUI 'Jus
wa ilaha ghayruk.
smuk, wa ta'ala jadduk, la
pH .pO JA lilj o>l ap ap N pJUJI <uy Lp <ilp) an-Nasa i, Ibn Majah and al-Bayhaqi quote from the
Abu Dawud, at-Tirmidhl,
I
weak. Al-Bayhaqi said: Com-

al-Khudri but they consider
pil pi ciplj (P: oia cilia Ulj
it
narration of Abu Said
cJl cdil ^1 p ^ tipi oil
mencing with ‘Glory be to
You, Allah, and blessed be Your
Name!’ is narrated from
weak. The most
all of the narrations are
Ibn ud and Anas in marfu form and
Mas
authentic is by ‘Umar ibn al-Khattab
that narrated ,
from ‘Umar, that [the Prophet #] performed

Al-Bayhaqi narrates, with his isnad
“
to You, O Allah, and with Your praise and blessed is
and then said: Glory be
the takbir
knows best.
•pi] v_yij P?*ai ‘piUjj dip cdyij a m caii aj jJLitj â a a Your name, and lofty is Your majesty, and there is no god but You.’ And Allah
pi Idpl
j^lJi oau ul ^jo AC.U jîii jp ciip
J&3 ‘Pdi dp cdpvj
Subhanaka-llahumma wa bi-hamdik, tabdraka-
ghayruk.
smuk, wa taala jadduk, wa la ilaha
plii a J*i\ pin Ji uf pud
p p' We relate in the Sunan of al-Bayhaqi thatAli *
reported that when the Messenger
.yjlllj jldlj pllj dljl^d
^ a^-i pa] of Allah # began the saldh he would say: “There is
forgives sins except ou.

no god but You. Glory be to You.
evil, so forgive me, for none

Allahu akbaru kabira wa-l-hamdu li-llahi kathlra, wa subhdna-llahi bukratan wa have wronged myself and I have done
narrator, al-l.lai it
wajjahtu wajhi li-lladhifatara-s-samawati wa-l-arda hanifan musliman I have turned my face” and so on.
2
This is a weak hadith, since the
asila, wa Allah knows best.
Ash-Sha‘bi calls al-Harith a
agreed by all to be weak.
liar.
maana mina-l-mushrikin, innasalati wa nusuki wa mahyaya wa mamati li-llahi al-A‘war, is
Rabbi-l-‘dlamin, la sharika lah, wa bi-dhalika umirt, wa and mina-l-muslimin,

pi 3 tjL dJudj ddll? ciidVp- cJ\ dJp
Allahumma Anta-l-Maliku la ilaha ilia Ant, Anta Rabbi wa and abduk zalamtu \
,
1
nafsi wataraftu bi-dhanbi, fa-ghfir
ilia
li
Ant, wa-hdini li-ahsani-l-akhlaq layahdi li-ahsaniha

dhunubi jamia, la yaghfiru-dh-dhunuba
ilia Ant, wa-sraf'anni
. .
.p-j cp-j ‘cdl ^ \ p jJ 1
pu N p
wa 'amiltu su’an fa-ghfir
sayyi’aha, layasrifu sayyi’aha ilia Ant, labbayka wa sadayk, wa-l-khayru kulluhu La ilaha ilia Anta subhanak, zalamtu nafsi
yaghfiru-dh-dhunuba ilia Ant, wajjahtu wajhi. .
fi yadayk, wa-sh-sharru laysa ilayk, and bika wa ilayk, tabarakta wa taalayt, li, innahu la
astaghfiruka wa atubu evil is attributable to You,

ilayk.
Concerning the Messenger of Allah # saying “And no
Allahumma baid bayni wa bayna khatayaya kama the opinion of the people of truth
among hadith scholars,
you should know that
| it is
baadta bayna-l-mashriqi wa-l-maghrib. ""7 Abu Dawud (775). aFTir-

from ‘A'ishah
AbuDawud”(776), at-Tirmidhi (243), Ibn Majah (806)
had h
Allahumma naqqini min khatayaya kama yunaqqi- from Abu Said a!-Khudri *. Ibn Hajar grades Ras toan
midhi (243), and Ibn Majah (804)
who classes it as sahih, and
adh-Dhahabi agre.^
is also mentioned in the Mustadrak (1/235) of al-Hakim,
th-thawbu-l-abyadu mina-d-danas. narrator, al-Hanth al-
Ibn Hajar mentions that the
2 Al-Bayhaqi (2/33) and al-Futuhdt (2/178-179).
Allahumma-ghsilni min khatayaya bi-th-thalji wa-l-md’i wa-l-barad. A‘war, was declared trustworthy by some hadith scholars.
82 83
Kitab al-Adhkar
jurists from among the Companions of the Messenger
of Allah #, the generation
that followed them, in [the
book] al-lmla. Others hold that there are two opinions: the first is that it is
and the ‘ulama of the Muslims, that all creation—
’
good and bad out loud and the second that it is better to recite silently.
beneficial and harmful— comes from Allah better to recite
#. It is by His Will and His Decree. Once’
The correct view in general is that one should recite out loud. This was pronounced
this is established, then it is essential
to interpret and understand this
hadith. The by Shaykh Abu Hamid al-Isfara’ini, the Imam of our colleagues
ulama have mentioned some answers to this. correct and authentic
from Iraq, and that is what Abu Huray rah used to do. Ibn ‘Umar, however, used to recite
Firstly, and this is the best-known,
an-Nadhdhar ibn Shumayl and the Imams after
and this is the most correct view, according to the majority of our colleagues,
him say it means: ‘One cannot come close to You with softly.
evil.’The second interpretation
and is to be preferred. Allah knows best.
is ‘It cannot go up to You’ as only good words go up.
Thirdly, ‘It is not associated with
You.’ So one should not say:‘0 Creator of evil’, although
He is its Creator, or:‘0 Creator
of pigs, although He is their Creator. Lastly, ‘It
11
is not evil in relation to Your Wisdom
because You do not create anything in And
vain.’ Allah knows best.
It is mustahabb for a person performing salah alone and for the Imam, 36
if the fol-
lowers allow him, to recite in the opening
supplication all of the adhkar mentioned
above. It the followers do not give the
Imam permission, he should not make the
salah long but should restrict himself to
some of those adhkar. It is best for him to SEEKING PROTECTION FROM SHAYTAN
confine himself to saying: I turn my
face ...one of the Muslims.' Similarly, a person AFTER THE OPENING Du‘A’
praying alone should also confine himself
to this.
Know that these adhkar are mustahabb both the compulsory and voluntary Sunnah by
in know that to seek protection from Shaytan after the opening du'a is
saiawdt. If a person leaves them out in the first rak'ah
whether intentionally or un- , agreement [of Shafi‘1 scholars]. It is a prelude to recitation. Allah # says: “And when
intentionally, he should not do them
afterwards because he has omitted them from you recite the Qur’an, seek protection from Shaytan the rejected.” 1
their proper place. If he does so, it

will be makruh but his salah will not
be invalid. If
he leaves them out after the takbir until after auI jljjS\ otys lill
starting the recitation and the seeking of I
JkL.tJ' :
protection, then he has missed their place

and he should not recite them, although if
Fa-idha qara’ta-l-Qur’dna fa-sta‘idh bi-llahi mina-sh-shaytani-r-rajim.
he does recite it [then] his salah will not be
, invalid. If he comes in late to join the
salah
and he finds the Imam in one of the rak'ahs he The meaning of this, according to the majority of the 'ulama’, “If you intend to
should recite the adhkar, unless he fears
,
is:
that he will miss al-Fdtihah (the opening recite the Qur’an, seek the protection. The preferred words for seeking protection
chapter) by reciting them. He should .
instead
engage in reciting al-Fatihah, as it is more are: I seek protection in Allah from Shaytan the rejected. One may also say: I seek pro-
important, being compulsory, while these
adhkar are Sunnah. If a late comer joins the Imam tection in Allah, the All-Hearing and the All- Knowing, from Shaytan the rejected; there
in ruku', prostration or sitting, he
should perform the takbirat al-ihrdm and recite is no harm in this, but the better-known and preferred of these formulae is the first.
the dhikr that the Imam is occupied
with. He should not recite the opening
du'a’ at that point or after it.
Our [Shafi'i]
colleagues disagree as to whether or not the fjA £^JL)I 4JAIj oUali^
opening du'a ’is mustahabb
m the funeral salah. The more correct view
is that it is not mustahabb
because the , A'udhu bi-llahi mina-sh-shaytani-r-rajim. A'udhu bi-
prayer based on brevity. Tfte opening dud’ is Sunnah
is
and not compulsory, and if llahi-s-Sami'i-l-'Alimi mina-sh-shaytani-r-rajim.
one leaves it out he does not have to prostrate for
forgetfulness. It is Sunnah to say it
softly. To say it aloud is makruh
but does not invalidate the salah.
We relate in the Sunans of Abu Dawud, at-Tirmidhi, an-Nasa’i, Ibn Majah, al-Bay-
The majority of [our colleagues] say that naqi and others that the Messenger of Allah s|| said before his recitation in salah “I :
ash-Shafi‘1 has two mas’alahs. The first is

that he makes no seek protection in Allah, from Shaytan the rejected; from his conceit, his [obscene] poetry
difference between silent and loud recitations; and this is found in
[Kitab] al-Umm. The second and his slander’.’ 1 Another narration has: “/ seek refuge in Allah the All-Hearing and
is that he deems it Sunnah to recite aloud; this is found
All-knowingfrom the accursed Shaytan, his [obscene] poetry, his pride and his madness’.’
i I turnmyface towards the One Who created the heavens and

the earth, following the true religion as
a Muslim; lam not one of the idolaters. Verily my salah, my
sacrifice, my life and my death are
for Allah the 1 Qur’an 16:98.
° °f S n
°P art ^rs. Thus I have been commanded to do, and I am one of the Muslims’:
T u
For the Arabic see the beginning of the chapter.
2 Abu Dawud
(764), at-Tirmidhi (242), al-Bayhaqi, and an-Nasa’I in al-Kubra. Ibn Hajar grades it as
basan and mentions
narrations which support it.
84
85
III
Kitab al-Adhkar
•?>*j
A
^ g? gUaliil
udhu bi-lldhi-s-Sami i-l-Alimi mina-sh-shaytani-r-

ja pJiJI gJL}\
t is
To say ‘In the
a complete verse
name of Allah,
at
the Beneficent, the Merciful’
the beginning of al-Fatihah.
is compulsory because
rajlm, min nafkhihi wa nafathihi

wa hamzih.
The commentary on this verse, as stated, has
hamzuhu’ means ‘his madness Ynafkhuhu means ‘his
been narrated in the hadith that
arrogance’ and nafathuhu means
I* Bismi-llahi-r-Rahmani-r-Rahim.
his poetry’ and Allah knows best. ill It is compulsory to recite al-Fatihah with all of the doubled consonants (tashdid).
Know that seeking protection ( ta'awwudh Ill There are fourteen: three in the name basmalah ) and the
( rest after it. If a person fails
) is mustahabb and not compulsory. If
one leaves it out he is not sinning and his salah to pronounce one of the tashdids, his recitation is invalid [according to the ShafiT
is not invalid. If one does not say
m the first rakah, he should say it in the second, and if one does not say it then,
it
he
its
1
position] . It is mandatory to recite it uninterrupted and in order. If a person changes
should do so after that. If one seeks protection in the the order or interrupts it, his recitation is not valid. He is excused for remaining silent
the second? There are
but is
two opinions. The more correct view
more emphasised in the first. If one seeks
protection
first, does he have to say
is that it is
in those salawdtwhich
mustahabb
it in
w
Witm
for as long as it takes to
the prostration for recitation with the

draw a breath. person following the Imam in salah makes
If a
Imam, or hears the Amin of the Imam and

are silent, he should do so 'Hill iays Amin because of his Amin or asks for mercy or seeks protection from Hell-Fire
silently. If one does so in those in which the recitation is
,
aloud, should he say it aloud? There because of the recitation of the Imam, that [ruling about interrupting the recitation]
is disagreement on this. Some of our [ShafiT]
colleagues say that one should say 1 does not apply. The recitation of a follower in salah who is in the process of reciting
it The majority say that ash-ShafiT had two
softly.
rulings on the issue. The al-Fatihah is not unacceptable in these two instances because he has an excuse.
first is that saying it aloud and silently are equal,
and that
is from the text that is in al-Umm. The second If a person recites al-Fatihah ungrammatically in a way that distorts its meaning,
is that saying it aloud is the Sunnah,
and that from text of al-Imla’. iis salah is invalid. If it does not distort its meaning, his recitation is valid. Examples
is
Some of them say that the two rulings are: first, out
loud, and second, silently. of mispronunciation that distort the meaning are saying: anamtu (I have favoured)
The sound position overall
one should say it out loud, and Shaykh
is that
Abu
in or anamti (You [fern.] have favoured), or iyyaki na'budu (You [fern.] alone do we wor-
1
'
’
Isfar5 Ini ’ the imam
of our Ira<5 i colleagues and the
ship). Among the things which do not distort the meaning is saying: Rabbu-l-' alamin
!
Mahamih and others, corroborated this. That is what
companion of al-
Abu Hurayrah used to do, * i or Rabba-l-' alamin with a u on the ba or an a. If a person says: wa la-z-zallin his salah
and Ibn Umar *
used to do it silently, which is the more
correct position acording
invalid according to the weightier of two views, unless he is unable to pronounce
to the majority of our colleagues and the dad even after receiving instruction, in which case he is excused.
is the chosen position; and Allah knows best.
If a person has not perfected [his pronunciation of] al-Fatihah, he may recite other
verses of the Qur’an which are equivalent to it [in length]. If he has not perfected
Hh Is*
191
[his
tahlil,
knowledge
which is
ny dhikr and the time to learn any

of] anything from the Qur’an he
equivalent to reciting the verses of al-Fatihah.
is restricted, then
may recite any dhikr,
If
he should stand
like tasbih
he has not perfected

for as
or
long as
RECITATION OF QUR’AN AFTER SEEKING

PROTECTION
H .vim
t takes to recite
eglectful
will
and negligent
and then bow. His salah
be compulsory for him to repeat

in learning. If
it.
will
When
be accepted provided he has not been
he has been neglectful
he is
in
able to learn,
learning al-Fatihah,
it is compulsory
r him to learn al-Fatihah. If he has perfected al-Fatihah in any language other than
Arabic but he has not learnt it in Arabic, will not be permissible for him to recite
KNOW THAT it is compulsory to recite Qur’an
it it.
in salah according to the consensus, He should substitute for it one of the things mentioned above.
which supported by the Quranic text. This
is
is our view and the view of the majority. i After al-Fatihah,
The recitation of the opening chapter
( al-Fatihah ) is compulsory and nothing else will mi
ISIS
m and if a person omits
one should
it, his salah
recite a chapter or part
is still valid
of a chapter. This
and he does not have
is Sunnah
to prostrate for
suffice instead on the part of those who have the ability to
recite it. This is because of orgetfulness, whether his salah was compulsory or supererogatory. It is not mustahabb
the authentic hadith in which the Messenger of Allah “
f§ said: Salah
does not take 0 rec 'te a chapter in the funeral salah, according to the most authoritative view, be-
p ace without the Fatihah of the Book.” Ibn Khuzaymah and Abu
Hatim ibn Hibban— -ause it is based on brevity. One has a choice: if he wants he may recite a chapter, and
with an i after the h-both narrated it
in their Sahihs. In both Sahihs, if he wants he
this is related may recite part of a chapter. A short chapter is better than its equivalent
rom the Messenger of Allah #: “There is no salah
without the Fatihah of the Book.” rom a longer chapter. mustahabb to recite the chapters according to their
It is order
w
in the Qur’an. One should recite in the second rak'ah a chapter that comes after the Qul Yd ahla-l-Kitab ta'alaw ila kalimatin saved’ . .
chapter recited in the first rak'ah, so that they be sequential. If he goes against this
In the two Sunnah rak'ahs of Maghrib and the two rak'ahs of tawa/and istikharah, UST
order it is still permissible. It is Sunnah to recite this chapter after al-Fatihah, so if
should recite al-Kafirun in the first and al-Ikhlas in the second.
one recites it before al-Fatihah he will not be considered as having recited a chapter,
In the Witr salah one should recite Sural al-A'la after al-Fatihah in the first rak'ah,
It is mustahabb to recite the surahs according to the order of the mushaf and to
the third, together with the Mu awwidhatayn
recite in the second a surah after the first surah that follows it. If he diverges from al-Kafirun in the second, and al-Ikhlas in
(Surahs 113-114)- All of this that we have mentioned has been narrated in hadiths
from
this, it is valid. It is Sunnah that the surah come after al-Fatihah, but if it comes before
the Sahih collections
and elsewhere which are well-known and because of their fame
al-Fatihah it is not reckoned that one has recited a surah.
have no need to mention them. And Allah knows best.
Know that what we have mentioned about recitation of the surah being mustahabb
If a person leaves out Surat al-Jumuah in the first rak'ah of Jumu'ah, he should
applies to the imam, a person who reciting alone and a person who follows the imam
recite it in the second with Surat al-Munafiqun. Likewise, in the salah of ‘Id or the
in that which the imam recites silently. As for that in which the imam recites aloud,
saldh for rain, in Witr and the Sunnah of Fajr and others that we have mentioned,
then the person who follows the imam does not do more than recite al-Fatihah if he
those things that are of the same sense, if one leaves out what is Sunnah in the first
has heard the imams recitation. But if he has not heard him or has heard him recite
he should recite it with what is Sunnah in the second, so that his salah is not devoid
so quietly that he cannot understand him, then it is mustahabb for him to recite
of those two chapters. If a person recites al-Munafiqun in the first rak'ah of Jumu'ah
surah, according to the soundest view, as long as he does not disturb others.
he should recite al-Jumu‘ah in the second and not repeat al-Munafiqun. The proof
It is Sunnah that the chapter in Subh and Zuhr be one of the longer chapters,'
of this has been discussed in the commentary on al-Muhadhdhab.
‘Asr and ‘Isha’ one of the medium-length chapters 2 and in Maghrib one of the shorter
It has been established in authentic narrations that the Messenger of Allah g§- used
chapters. 3 The Imam should recite the shorter ones, unless he knows that the followers
to make the first rak'ah of Subh and other salahs longer than the second. Most of
prefer them to be longer. It is Sunnah to recite Surat as-Sajdah in the first rak'ah of Subh
our [Shafi‘ 1 ] colleagues prefer to interpret this, and they say that the first should not
on Friday and Surat al-Insan in the second. One should recite them in their entirety.
be longer than the second. The people of precise investigation take the position that
What some people do, reciting part of them, is contrary to the Sunnah. It is Sunnah,
lengthening the first is mustahabb because of this authentic hadith. They agree that
in the salah of ‘Id and the saldh asking for rain, to recite Qaf in the first rak'ah after
the third and the fourth rak'ahs should be shorter than the first and the second. The
al-Fatihah and al-Qamar in the second. If one wishes, he may recite al-A'la and in
ndest position is that reciting a chapter of the Qur’an in them is not mustahabb,
the second al-Ghashiyah. Both of these are Sunnah. It is Sunnah to recite al-]umu‘ah
but if we say that it is mustahabb then the soundest position is that the third should
in the first rak'ah of the salah of Jumu'ah and al-Munafiqun in the second. If one
be like the fourth, but some have said that it should be made longer than it.
wishes one may recite al-A'la in the first and al-Insan in the second. Both are Sunnah.
The ‘ulama agree unanimously that recitation should be audible in the salah of
One should beware of confining himself to part of a surah in these places, but if he
Subh and in the first two rak'ahs of Maghrib and ‘Isha’ ;
and that recitation should
wishes to lighten it, he should proceed slowly in his recitation without such a haste
be silent in Zuhr and 'Asr, in the third rak'ah of Maghrib and in the third and fourth
as would lead to him mispronouncing the letters.
rak'ahs of ‘Isha’. They agree that recitation should be audible in Jumu'ah, the two 'Ids,
It is Sunnah to recite Say, 'We believe in Allah and what has been sent down to us.
m
Tarawih, and the Witr after it. This is mustahabb for the Imam and for anyone per-
(2:135) after al-Fatihah in the first rak'ah of Sunnah salah of Fajr and Say, ’People of
forming salah alone. There is consensus that when following the Imam one should
the Book, come to a common declaration . . .(3: 64) in the second. If a person wishes
not recite any of this aloud. It is Sunnah to recite audibly in the saldh for lunar eclipse
he may recite Surat al-Kafirun in the first and Surat al-Ikhlas in the second. It is au
md silently in the salah for solar eclipse, and to recite audibly in the salah for rain
thentically recorded in the Sahih of Muslim that the Messenger of Allah g| did both.
and in the funeral salah, whether it be performed in the day or the night. The daytime
Kawdfil prayers should not be recited out loud, except those for the 'Id and for rain.
...dijfytkj&i&Xtyj
Our colleagues disagree about Nawafil prayers at night: some say that they should
Qulu amanna bi-llahi wa ma unzila ilayna . . »t be recited out loud, while others say that they should. The third view— which is the
lew of al-Qadi Husayn and al-Baghawi— is that they should be recited somewhere
between loud and silent. If a person misses a prayer at night he should make it up
during the day, or [if he misses a prayer] during the day he should make it up at night.
1 Jljt— The Tiwal al-Mufassal are the chapters from al-Hujurat to al-Buruj.
Does one take into consideration the loud or silent recitation of the time he missed
2 JsLyl— The Awsat al-Mufassal are from at-Tariq to al-Bayyinah.
the saldh or the
3 jUai — The Qisar al-Mufassal are from az-Zalzalah to an-Nas. time he fulfils it? There are two opinions. The more obvious is that
IT
'
88 89 1
1st
I I
glorifies Allah H, he should glorify Him and

one should take into consideration the time of fulfilling it. Another version is that one one hears or recites a verse that
should recite it silently under all circumstances. Reciting out loud or silently according Peerless and Exalted is I ie.
to circumstances is Sunnah and not wdjib. So if a person recites out loud when he
should have recited silently, or vice versa, his salah is still valid, and although this is
makruh he will not have to prostrate for forgetfulness. We have stated previously that Subhanahu wa ta'ala.
in the silent recitation during Fajr the Qur’an and the adhkar that are prescribed in
,
also say: Blessed Allah, Lord of the Worlds.

salah have to be loud enough so that the reciter can hear himself. If he cannot hear He may is
himself and there is no impediment, his recitation and his dhikr are not valid.
i— aIj! iljUj
Jj
According to our [ShafiT] colleagues: “It is mustahabb for the Imam in salah per
formed out loud to make four silent pauses. The first is after the takbirat al-ihram Tabaraka-llahu Rabbu-l-‘alamin.
so that one may recite the opening du‘a. The second is a slight pause between the
He may also say: Glorious is the Vastness of our Lord.
completion of al-Fatihah and the Amin so that may be known that the Amin is not
it
4 C
part of al-Fatihah. The third pause is after the Amin so that the follower may recite
al-Fatihah. The fourth is after the recitation of the chapter so that he may separate
‘azamatu Rabbind.
the recitation from the takbir of going into ruku.
When one has finished al-Fatihah it is mustahabb to say Amin. There are many Hudhayfah ibn al-Yaman said: “I performed sn/dfi with the Messenger *§• one
authentic and well-known hadiths about its virtue and great reward. This Amin is said to myself: ‘He will perform ruku after one
night and he started al-Baqarah. I
mustahabb for everyone who recites, whether in salah or outside it. There are four
hundred verses.’ Then he continued and I said: ‘He will pray the rak'ah with it.’ He
variants, the Amin with an elongation
most eloquent and the best known of which is
continued. I said to myself: ‘He will perform ruku with it.’ Then he started an-Nisa
and without doubling of the letter [mim]. The second is Amin without elongation Then he He recited slowly, when
started Al ‘Imran and recited it all.
and recited it all.
and without doubling of the letter [mim]. The third is Amin with imalah'. The fourth
he came to a verse in which there was glorification he glorified Allah, when he came to
is Ammin with an elongation and with doubling of the letter [mim]. The first two are
a request he made a supplication, and when he came to a verse of seeking protection
well-known. Al-Wahidi cited the third and the fourth at the beginning of al-Basit. Muslim narrated in his Sahih.
he sought protection.”’ it
The first is the most preferable one.

colleagues say that this glorification, asking and seeking protection
Our Shafi‘1 is
The Amin is mustahabb for the Imam, those following him, and those performing ustahabb whether reciting in salah or outside it, and for the Imam, a follower and
salah alone in any salah in which recitation is done out loud. The correct view is that a person performing salah alone, because it is a dwn’and they are equal in it as they
the follower should say the Amin whether the congregation be large or small. It is
in saying Amin.
2
mustahabb that the Amin of those following should coincide with the Amin of the It is mustahabb [for Shafi‘is],when one recites: “Is not Allah the wisest of judges?” 3
Imam, and not come before him or after him. 'There is no place in the salah where say: Yes, and I am one who testifies to that.
the utterance of a follower may coincide with that of the Imam except when saying
Amin; the rest should come after the Imam.
It is Sunnah for anyone reciting [Qur’an], whether in salah or outside it, when he
hears or recites a verse about mercy, to ask of Allah H from His bounty; and when
. dUi îc- IjIj
he hears or recites a verse about punishment to ask His protection from Hell-Fire or
from punishment, or from evil and iniquity, or to say: 0 Allah, I ask You for well-being A-laysa-llahu bi-ahkami-l-hakimin.
or something like that.

Bald, wa and ‘ala dhalika mina-sh-shahidin.
It is mustahabb [for ShafiTs], when one recites: “Has not that One the power to
give life to the dead?” 4

to say: Yes indeed; I bear witness.
Allahumma inni as’aluka-l-‘afiyah.
1 Muslim (772), Abu Dawiid (871), and an-Nasa’i (2/176).

2 In the Hanafi madhhab however,
, to do so invalidates the salah.
Pronouncing the a inclining towards an Aymin where 3 Qur’an 95:8.

1 i like the first vowel is like the sound of the
4 Qur’an 75:40.
English word ‘eh’. Saying Amin aloud is makruh for Malikis following an Imam (Editors).
THE BOOK OF REMEMBRANCES Kitab al- Adhkar
tanzihv, it does not invalidate the salah and one does not have to prostrate for for-
^tfulness. That is the ruling for all the takbirat of salah except the takbiral al-ihrdm,
which is an essential part of the salah without which it is not valid. We have discussed
number of the takbirat in the first chapter on entering into salah.
the
A-laysa dhalika bi-qadirin 'aid an yuhyiya-l-mawtd.

Imam Ahmad has a report which states that all these takbirat are compulsory. Is it
mustahabb to prolong this takbir ? Ash-Shafi'i has two opinions. The later and more
Bald, ashhadu. authoritative is that it is mustahabb to prolong it until one reaches the point of ruku',
mustahabb when one and then one should engage in the adhkar of ruku so that no part of his salah is
It is [for Shafi'is], recites: “So in what message after this will
1 devoid of the remembrance of Allah. This is unlike the takbirat al-ihrdm. The correct
they believe?” to say: I believe in Allah.
view is that one should not prolong it, for that requires the formulation of intention;
ifone prolongs it, it will become difficult, but if he shortens it, it will be easy. The
same ruling applies to the rest of the takbirat. We have already discussed this in the
chapter on the takbirat al-ihrdm. And Allah knows best.
.4I1L
When a person has bowed fully in ruku, he should engage in the adhkar of ruku'
Fa-bi-ayyi hadithin ba'dahuyu minim. and say: Glory be to my Lord, the Tremendous. Glory be to my Lord, the Tremendous.
Glory be to my Lord, the Tremendous.

Amantu bi-llah.
It is mustahabb [for Shafi'is], when one recites: “Glorify the name of your Guard-
ian-Lord, the Most High,” 2 to say: Glorious is your Lord, the Most High. Subhana Rabbiya-l-'Azim, subhana Rabbiya-l-‘Azim, subhana Rabbiya-l-‘Azim.
IllpifA
It is recorded in the Sahth of Muslim that Hudhayfah % reported that the Messen-
ger of Allah ruku— which was as long as the recitation of the chapters
H, in his long
Sabbihi-sma Rabbika-l-A'ld.
al-Baqarah, an-Nisa’and Al ‘Imran— said: “Glory be to my Lord, the Great”' This means
that he f$^ repeated “Glory be to my Lord, the Tremendous” in it, as is explained in the
Sunan of Abu Dawud.

It is reported in the Sunan books that he sf| said: “When any of you says Glory be
Subhana Rabbiya-l-A'ld.
to my Lord, the Tremendous thrice, he has made his ruku complete.” 2
One should, if following the Shafi'I madhhab, say all of the above, whether recit- It is recorded in both Sahihs that'A’ishah < reported that the Messenger of Allah
ing in salah or not. 1 have explained the proof for this in the book at-Tibyanfi adab #said in his ruku and sujud: “Glory be to You, Allah our Lord, and to You be all praise.
hamalat al-Quran. 0 Allah, forgive me!’ He interpreted the Qur’an. 3
Subhanaka-llahumma Rabbana wa bi-hamdik, Allahumma-ghfir li.
38 It is recorded in the Sahih of Muslim that ‘All reported that when the Messenger
of Allah performed ruku' he used to say: “O Allah, to You have I made ruku', in
!||
You I believe, and to You have I submitted. My hearing, sight, brain, bones and nerves
THE ADHKAR OF RUKU are humble to You ,” 4
authentic reports of the Messenger of Allah % support the view that he used 1 Muslim (772), Abu Dawud (871), and an-Nasa’T (3/226).
to pronounce takbir for each ruku, and that it is Sunnah. Leaving it out is makruh 2 Abu Dawud (886), at-Tirmidhi (261), and Ibn Majah (890) from Ibn Mas’ud. At-Tirmidhi states
that its chain of narration is not continuous, because ’Awn never met Ibn Mas’ud.
1 Qur’an 7:186. 3 Al-Bukhari (794), Muslim (484), Abu Dawud (877), and an-Nasa’i (2/219).
2 Qur’an 87:1. 4 Muslim (771).
92 93
one dhikr], then tasbih is mustahabb. The minimum required is three

elf [to
till *JL»- ClLJuol liUj once, he will have fulfilled the essence
person limits himself to saying it
°asbihat If a
It is mustahabb, if one limits oneself to only a few, to employ the others at
of tasbih.
'L5T^ 1/t^J l^3 t/~“
ther times.
In this way one will employ all of them. One should do the same with
Allahumma wa bika amant, wa laka aslamt, khashaa other chapters.
laka raka't,
the adhkar mentioned in the
laka sam‘i wa basari wa mukhkhi wa ‘azmi wa ‘asabi. that the dhikr in ruku is Sunnah in our opinion and according to the ma-
Know
If a person leaves out, whether intentionally or out of forgetfulness,
"My hearing, nerves and all ority of ‘ulama ’. it
In the books of the Sunan it reads: sight, brain, bones,
salah will not be invalid,
he will not be sinning, and he will not have to prostrate
his
that my feet rise are humble to Allah, Lord of the Worlds .”
for forgetfulness. Imam Ahmad ibn Hanbal and others are of the opinion that it is
Therefore it is imperative for the worshipper to be mindful of it, because of

ft
cJuLlJ Iaj c ôlaC-j t .^Jt
L *-**> wdjib.
the authentic and explicit hadiths that command one to do it, such as the saying of
Khasha'a sam‘i wa basari wa mukhkhi wa ‘azmi wa ma- “As for the ruku\ magnify the Lord in This should be
the Messenger of Allah it.”
staqallat bihi qadami li-llah Rabbi-T'alamin. the difference of opinion between the ‘ulama,
done in order not to be unaffected by
It is recorded in the Sahih of Muslim that Aishah reported that the Messenger may Allah have mercy on them. And Allah knows best.
makruh to recite Qur’an in ruku and sujud, although if one recites anything
of Allah s|| used to say in his ruku and sujud: “Most Glorious and Most Holy, Lord of It is
besides al-Fatihah his salah is not invalidated. Likewise, if one recites al-Fatihah his
the angels and the Spirit”' Scholars of the Arabic language say that ‘Subbuhun Qud-
salah will not be invalidated, according to the most reliable opinions. Some of our
dusun, with the dammah on the first of the two but sometimes fathah, and these are
colleagues are of the opinion that it is invalidated.
two variants, the best, most well-known and most often used is that with the dammah. [Shafi‘1]
We relate from All «$*,that he said: “The Messenger of Allah # forbade us to recite
in, XI 'H t , 9 l> 9 l,
[Qur’an] whilst in ruku and sujud”'
•Jfjj
J'j J>
Vj
Subbuhun Quddusun Rabbu-l-mald’ikati wa-r-ruh.
Ibn Abbas ^ reported that the Messenger of Allah # said: “I have been forbidden
1
to recite the Qur’an whilst in ruku and sujud'.’
We relate from Awf ibn Malik ^ who said: “I stood with the Messenger of Allah
^ and he stood up and recited Surat al-Baqarah (the Chapter of the Cow). He did
not come to any verse of mercy without stopping and asking for it, and he did not
come to any verse of punishment without stopping to seek protection from it. Then
39
he bowed for the same length of time as he stood. He said in his ruku: ‘Glory be to
the Owner of might, dominion, grandeur and immensity.’ Then he said the same in his
2
sujud!’ This hadith is sahih and Abu Dawud and an-Nasa’I narrated in their Sunans
WHAT TO SAY WHEN RAISING THE HEAD
as well as at-Tirmidhi in his Shamail with sahih isnads.
FROM RUKU‘ AND STANDING UPRIGHT
it is sunnah to say when lifting the head: Allah has heard the one who praised Him.
Subhana Dhi-l-jabaruti wa-l-malakuti wa-l-kibriyai wa-l-‘azamah. It is also permissible to say: The one who praised Allah, He has heard him, as ash-Shafi I
We relate in the Sahih of Muslim that Ibn Abbas % reported that the Messenger stated in al-Umm.
of Allah m said: “As for the ruku, magnify the Lord in it.”
3
Know that this last hadith expresses the essence of this chapter, which is to magnify
and glorify the Lord # in ruku using any words and expressions. However, the best Sami'a-llahu li-man hamidah.
thing is to combine all of these adhkar, if possible, in such a manner as not to cause
one wishes to limit
When standing upright one should say: O our Lord, to You belongs praise, praise
difficulty to others. Preference should be given to the tasbih. If
that is good and blessed—praise to fill the heavens and the earth and all that is between
1 Muslim (487), Abu Dawud (872), and an-Nasa’I (2/224).
2 Abu Dawud (873) and an-Nasa’I (2/191).
3 Muslim (479), Abu Dawud (876), and an-Nasa’i (2/189).
94
Lfi

them and t0 ffl whatever You desire besides. You are most worthy of adulation a p
Kitab al-Adhkar
p iPi
^^
>
praise; You are entitled to whatever the servant says,

and
and all of us are servants to You.
did u i ijbjS\\j 013UU1 JJJ 1113 pi
0 if
Allah, none can withhold what You grant and none can grant what You withhold.
might of the mighty does not avail him before You.
r
Ili e
-u <} pup dll Ip-pl Jll U P pllj pi p
< jil
Its
Hi:
S*S
pjl dU qsp}\ 11 po Slj ‘Cju« UJ ^\sju> Nj Upad-l UJ
:
1-*J Ulkljui juj?J dU Ujj 1

~ fll
li 3§i ,
Ilf
Allahumma Rabbana laka-l-hamdu mU’a-s-samdwdti wa-l-ard, wa mil’a
Jll to ^>.1 CAssJ \j jUDl Jjbl JA Odd to Z Jaj ma shi’ta min shay’in bad, Ahl ath-thanai wa-l-majd, ahaqqu ma qala-
S*I8
sail l-'abdu—wa kulluna laka 'abd— Allahumma la mania li-ma atayt, wa
pi
•1>JI (ill? ll £4o 'jj ((SaIa
Allahumma Rabbana laka-l-hamd hamdan tayyiban mubdrakan flh,

U Nj Utpl 111
p Up dij
mil’a-s-
ill la mutiya li-ma manat, wa la yanfau dha-l-jaddi minka-l-jadd.
We relate in the Sahih of Muslim that Ibn ‘Abbas $> reports that he « s§- said: “O
samawati wa mila-l-ardi wa ma baynahuma, wa mil’a ma shi’ta min shay’in
bad. ahla-th-thana’i wa-l-majd, ahaqqu ma qala-l-'abdu—wa kulluna laka
our Lord, to You belongs praise —praise to fill the heavens and the earth and all that is
tween them, and to fill whatever You desire besides!’'

abdun—la mania li-ma atayt, wa la mutiya li-ma manat, wa la yanfau dha-
l-jaddi minka-l-jadd.
Uj 1
*J-?3
’--’IjULll z^ c,u>Jl dUj Ujj
We i elate in the Sahths of al-Bukhari and Muslim that Abu Hurayrah report-
ed that the Messenger of Allah used
.-kXJ ddd U tU-^Lu
s|| to say: “Allah has heard the one who praised
Him ” when he rose from ruku. Then he used to say, when he stood up: “ Our Lord, ti Rabbana wa laka-l-hamdu mil’a-s-samawati wa mil’a-l-ardi
You belongs praise!’ According to another report he said: “ And to You belongs praise wa ma baynahuma, wa mil’a ma shi’ta min shay’in bad.
adding the word And Both of these are good;
.
they have been reported by a number
of the Companions >$>.'
And we relate from the Sahih of al-Bukhari that ar-Rifaah ibn Rafi‘ az-Zuraqi 1
%
narrated: “One day we were performing salah with the Messenger of Allah si| and
We relate in the Sahih of Muslim that ‘All % and Ibn Abi Awfa % reported that
he said: ‘Allah has heard the one A man said: ‘0 our Lord, to You
who praised Him.’
when the Messenger of Allah # rose from ruku he would say: “Allah has heard the
belongs praise, praise that is abundant, good and blessed.’ When he % turned around
one who praised Him. O our Lord, to You belongs praise— praise to fill the heavens and
he % said: ‘Who was who spoke?’ The ..nan said: ‘It was He sf) said: ‘I saw about
it I.’
the earth, and whatever You desire besides ,” 2
2
thirty angels hastening to see which of them would write it first.’”
oljUUl dli Ujj 4UU alll pi ^ll»lllsl_ t-U-Ul! dilj Ujj
Rabbana wa laka-l-hamdu hamdan kathiran tayyiban mubdrakan fih.

Sami’a-llahu li-man hamidah, Rabbana laka-l-hamd, mil’a-s- Know that it is mustahabb to combine all the adhkar mentioned, as we stated about
samawati wa mil’a-l-ardi wa mil’a ma shi’ta min shay’in ba'd. the adhkar of ruku. one wishes to shorten them, he should shorten them to: Allah
If
We also relate from the Sahih of Muslim that Abu Said al-Khudri has heard the one who praised Him. Our Lord, to You belongs praise— praise to fill the
reported that
heavens and the earth and all that is between them, and to fill whatever You desire besides.
when the Messenger of Allah # raised his head from ruku he would say: “0
‘
Allah,
our Lord, to You belongs praise— praise to fill the heavens and the earth and all that is
between them, and whatever You desire s-JaJ d>ljULll aUJI di) Ujj ieX»s>- dill
besides. You are worthy of adulation and praise.
You are best entitled to whatever the servant and 0
Allah, none can withhold
says,
what You grant and none can grant what You withhold.
all of us are servants to You.
Jju
.aaj
.
^ edd U t
f-
Jaj 4 L4 U Uj j^Pj^l 1 1
'Ihe
illlliii
might of the mighty does not avail him before You!’ 3 Samia-llahu li-man hamidah, Rabbana laka-l-hamdu mil’a-s-samawati
wa mil’a-l-ardi wa ma baynahuma, wa mil’a ma shi’ta min shay’in ba'd.

2 Muslim Abu Dawud (846), and at-Tirmidhi (3541).
(476), 1 Muslim (478) and an-Nasa’i (2/198).
3 Muslim (477), Abu Dawud (847), and an-Nasa’i (2/198-199). 2 Al-Bukhari (799). ul-Muwatta’ (1/212), Abu Dawud (770), at-Tirmidhi (404), and an-Nasa’i (2/196).
If one wants to shorten them even more, lie should say: Allah has heard the one
who praised Him. Our Lord, to You belongs praise.
Subhanaka-llahumma Rabbana wa bi-hamdik, Allahumma-ghfir li.
We from the Sahihs of al-Bukhari and Muslim that according to ‘A’ishah

relate
Samia-llahu li-man hamidah, Rabbana laka-l-hamd.
the Messenger of Allah $| used to say in his ruku and sujud: “Most Glorious and
Know that these adhkar are mustahabb for the Imam and Lord of the angels and the spirit!''
those following, and for ost Holy,
those praying alone. However, the Imam should not utter all of them unless he knows ^ £ I
& 9 > l 9 > »
from the condition of the followers that they prefer prolongation.

Note also that this
dhikr is Sunnah and not wajib; so if one leaves it out,
that is makruh but one does not Subuhun Quddusun, Rabbu-l-malaikati wa-r-ruh.
have to prostrate for forgetfulness. makruh
It is Quran while standing up at
to recite
this point of the prayer, just as We relate in the Sahih of Muslim as well as from ‘All that when the Messenger
it is makruh in ruku and sujud. And Allah knows best.
prostrated he said in his sujud: “O Allah, to You have I prostrated and in
Allah
believe and to You I submit. My face has prostrated to the One Who created and
ou l
2
haped it and formed my hearing and sight. Blessed is Allah, the Best of Creators!'
40 jJJ JckA 4 chilli iDJJ tcdbol (jbj OA?ul tlli
.jjJL) dill iijUls ***** AaL>-
THE ADHKAR OF SUJUD Allahumma laka sajadt, wa bika amant, wa laka aslamt, sajada
wajhi li-lladhi khalaqahu fa-sawwarah, wa shaqqa sam'ahu

AFTER COMPLETING the adhkar of standing, one should
pronounce takbir and go wa basarah,fa-tabaraka-llahu Ahsanu-l-Khaliqin.
down into sujud, prolonging the takbir until he places his forehead
on the ground. We
have already mentioned the ruling that this takbir We relate a sahih hadith from the Sunan books mentioned previously that ‘Awf
is Sunnah, and that if one leaves
out his salah will not be invalidated and he does not
have to prostrate for forgetfulness.
it
n Malik reported that the Messenger of Allah # made his ruku long and said
the Owner of might, dominion, grandeur and immensity Then he
“ .”
When he prostrates, he should utter the adhkar of sujud,
of which there are many:
in it: Glory be to
Such as that which we have related in the Sahih of id the same in his sujudd
Muslim from the preceding
narration of Hudhayfah
%
about ruku in the description of the salah of the Mes-
senger of Allah #
when he recited the chapters al-Baqarah and Al Imran
‘ in a single
rakah. He did not come to any verse about mercy without asking Subhana Dhi-l-jabaruti wa-l-malakuti wa-l-kibriyd’i wa-l-'azamah.
for it and he did
not come to any verse of punishment without seeking
protection from it. Then he reported that the Messenger of Allah $$ said: When any of
In the Sunans it is
performed sujud and said “ Glory be to my Lord, the Most High .” His sujud was close
you prostrates, let him say: Glory be to my Lord, Most High thrice; and that is the least
to his standing [in duration]. 1
[he should do].” 4
Subhana Rabbiya-l-A'ld.
Subhana Rabbiya-l-A‘la.
We relate in the
Sahihs of al-Bukhari and Muslim that ‘A’ishah
«$, reported that
#
used to say in his ruku and sujud: “ Glory be to You, Allah
our Lord, and to You be all praise. O Allah, forgive me!' 2 1 Muslim (487).
2 Muslim (771), Abu Dawud (760), at-Tirmidhi (3417), an-Nasa I (2/130).
3 Abu Dawud (873), an-Nasai (2/191), and at-Tirmidhi.
4 Abu Dawud (886), at-Tirmidhi (261), and Ibn Majah (890), from 'Abdullah ibn Mas ud. At-Tirmidhi
1 Muslim (772). person
states that this is the practice of the people of knowledge, and that they regard it as advisable that a
2 Al-Bukhari (794) Muslim (484). say no less than three tasbihat each in ruku and sujud.
% '
i
'll THE BOOK OF REMEMBRANCES Kitab al-Adhkar
And we relate from the Sahih of Muslim that A’ishah
not see the Messenger of Allah
* said: “One night, I could lh and a little du'a. He should first utter the tasbih. The ruling about recitation
f§, so I searched for him. He was performing rukiC the same as that which we have mentioned about ruku.
Qur’an is
m
‘
or sujud and
.
saying: Glory be to You and to You be praise. There is no god but You!’'
•
‘ulama disagree as to whether sujud is better than standing in salah. Ash-Shafn
lose who
him say that standing is better, because of the saying of the
agree with
is that in which the worshipper stands for a
•nger of Allah #: “The best salah
Subhanaka wa bi-hamdik, la ilaha ilia Ant. while.” This is because the dhikr of standing is the
Qur’an and the dhikr of sujud
ng
and the Qur’an is superior. That which is lengthened is better.
According to a report in
ot his outstretched feet whilst he

Muslim, [Aishah * said]: "I laid my hands on the soles SBhHS
IHpP®
tasbih-,
Some of the ‘ulama are of the opinion that sujud is better, because
of the saying
was in the mosque. He was saying: ‘O Allah, I seek Allah *(| in the hadith mentioned earlier: “The closest that the
protection in Your pleasure from Your wrath ' the Messenger of
Your forgiveness from Your punishand in
ment. I seek protection from You through You.
*ave can be to his Lord is when he is prostrating.”
I cannot enumerate Your praise. You
are at-Tirmidhi says in his book: “On this point, some of the people
SSSfggi Imam Abu
‘Isa
as You have praised Yourself.” 1
>c
prolonging the standing in the prayer is better than a
1
;
IB P f knowledge have said that
said that a great many ruku's and sujuds
<(ikj>yi& ijtl illfay,
mi 1 m great many rukus and sujuds. Others have
1
3 Ji\
§1»§| both better than prolonging the qiyam (standing). Ahmad ibn Hanbal said that
•liUuJj CXpJ US' Ool dUx. Z\ju 1 I C(IUa db ;l»lltwo hadiths
itiii
have been narrated from the Prophet $ on this matter. Ibn Hanbal did
not give his ruling on it. Ishaq said: ‘During the day, many ruku's and sujuds are
Alldhumma inni a'udhu bi-ridaka min sakhatik, wa audhu ,
preferable; but at night, prolonging the qiyam is preferable, except if there is a part
bi-mu afatika min ‘uqubatik, wa audhu bika
mink. La uhsi
;3iil of the night that one completes, in which case many ruku's and sujuds in this regard
lhanaan 'alayk. Anta kama athnayta 'ala
nafsik.
ins are preferable, in my view, because one has completed his portion and has gained the
We relate in the Sahih of Muslim that Ibn Abbas iiai reward for doing many many rukus and sujuds!”
%, reported that the Messenger
of Allah # said: “As for the ruku\ magnify
the Lord in it and as for the sujud, exert
EM According to at-Tirmidhi, Ishaq only said this because the Prophet’s prayer at
yourself in du a , for it is most likely ( qaman ) to be accepted.” 2

night was described as ‘prolonging the qiyam’.
One says ‘qaman’ with fathah or [‘^mm’with] kasrah on the letter As for prolonging the qiyam during the day, he has not been described as doing
mim. One may
also pronounce it ‘qamin. Its meaning is ‘deserving’ or ‘worthy’.
this in his prayer as he did in the night.
We relate in the Sahih of Muslim that Abu Hurayrah When one prostrates during recitation of the Qur’an, is mustahabb to say in
* reported that the Messenger
it
of Allah # said: “The closest that the slave can be to his Lord is when he is prostrating,
sujud what we have mentioned about the sujud for salah. It is mustahabb to say with
so make abundant supplication.” 3 t: 0 Allah, make it a treasure for me in Your keeping, magnify my reward for it with
r
And we relate from Abu Hurayrah remove from me my sins because of and accept itfrom me as You accepted it from
* that the Messenger of Allah # used to say
ou,
Dawud, upon him be peace.

it,
in his sujud “O Allah, forgive me my sins, the minor and the

:
major thereof, the first and

the last thereof, the open and the hidden
thereof' ’« The words diqqahu and jillahu
(with
the kasrah on the first part) mean
‘little’ and ‘much’.
&j\j tiL-j & iZK ft

1131 Up SjlS ^ US'
J, <tj3j
$\ Allahumma-j'alha wa bi-ha ajra, wa da' ‘anni bi-ha
li ‘indaka dhukhra, a'zim li
Allahumma-ghfir It dhanbi kullah, diqqahu wajiUah,
wa
awwalahu wa akhirah, wa wizra, wa taqabbalha minni kama taqabbaltahd min Dawud ‘alayhi-s-salam.
‘alaniyatahu wa sirrah.
Know that Ash-ShafiT held that it is also mustahabb to say: “Glory to our Lord! Truly the
it is mustahabb to combine
sujud all that we have mentioned. If one
in
is not able to utter them
promise of our Lord is ever fulfilled.”
1
all at once, he should utter

them at different times, as we
have stated m
the previous chapters. If one shortens
r Muslim (486) al-Muwa ta‘

f
this dhikr, he should shorten it
Abu Dawud (8 79 ), at-Tirmidhi (3491), and an-Nasa’I

% Ipj Qlf Sfip
(2/225).
2 Muslim (479), Abu Dawud (876), and an-Nasa’i Subhana Rabbina in kana wa’du Rabbina la-maf ula.
(2/189).
3 Muslim (482).
4 Muslim (483) and Abu Dawud (878). 1

Qur’an 17:108.
100 101
I.;
II
fl
I
BgglBMSMBI
I
Kitab al-Adhkar
We relate in Sunans of Abu Dawud, at-Tirmidhi
the
and an-Nasa’i
2
that'A’ishah
reported that the Messenger of Allah
used to say in # sujud when reciting Qu^ n
I U is T
Might and His Power
t0 0n£
At-Tirmidhi said this is a sahih hadith.
'
Wh ° CTeated a and formed its hearing and
Al-Hakim added
sight, Rabbi-ghfir li, Rabbi-ghfir li.
,!
I
that thisZ S
Ahsanu-l-Khaliqin’ (blessed be Allah,
addition complies with the
the Best of Creators) and
qualifications of both
sat'
d
Sahihs.
'
Ve relate in the Sunan of al-Bayhaqi
iding the night with his maternal aunt
that Ibn ‘Abbas
Maymunah
narrated the hadith about
^ and the salah of the Mes-

i
Sajada wajhi li-lladhi khalaqah,

^ jlj
^ jjj ^ me,
ser of Allah :|| at night. [Ibn ‘Abbas] recounted that
im sujud he said: “Lord, forgive me, have mercy on me, be charitable to me, elevate
sustain me and guide me
when he :j| lifted his head
wa shaqqa sam'ahu
wa basarahu bi-hawlihi wa quwwatih.
Al-Hakim adds: “So blessed
\ Vj
is Allah, the Best of Creators .”
Rabbi-ghfir li, wa-rhamni, wa-jburni, wa-rfa‘ni, wa-rzuqni, wa-hdini.
AJUl - According to a report by Abu Dawud he added: “And grant me health and well-be-
Fa-tabaraka-llahu Ahsanu-l-Khdliqin. ing”; and the isnad is hasan. And Allah knows best.
His words ‘O Allah make it a treasure from me to You. . .’are narrated by at-Tir- ’LS^3
rmdhi m marfu
this hadith
form from Ibn ‘Abbas
& with a hasan isnad. According to al Hakim Wa dfini.
is sahih. And Allah knows best.
When performing the second sujud, the worshipper should say whatever he said
in the first. When he lifts his head he should rise pronouncing takbir and sit in a
relaxed position, coming to a complete stop. Then he should stand up for the second
rak’ah and prolong the takbir in which he rises from sujud until he stands upright.
The prolongation should be after the lam in Allah. This is the most correct of views
from our [ShafiT] colleagues. They also have another view, which is that one should
raise one’s head without making takbir sitting in the istirahah position so that as he
what to say when
raising the head from sujud begins to rise, he pronounces the takbir. A third view is that one should rise from
and while sitting between the two
sujuds sujud saying takbir so that when he sits, he stops the takbir and then rises without
saying takbir. It makes no difference if one does not complete two takbirs in this
IT is sunnah to pronounce takbir when starting to rise, and to prolong the takbir position. Our colleagues say that the first view is the most correct, so that no part of
until sitting upright. We have previously explained the number of takblrl, the differ- 11BP
When
en one has
n, ° n
M Tu" ?
h completed the takbir and
^ ** 8 kind of Prolongation which
nullifies it.
the prayer is forgotten.
Know that sitting in repose during salah is a Sunnah established from the practices
up straight, it is Sunnah to make
sits of the Messenger of Allah H Our doctrine
— dua. in the Sahih of al-Bukhari and others.

We relate in the Sunans of Abu Dawud,
at-Tirmidhi, an-Nasa’i and al-Bayhaqi is that it is mustahabb because of this authentic Sunnah. Then Sunnah after the
as it is
hers that l,dha fah V
’
y in the hadith cited earlier, described second sujud of every rak'ah after which one stands up.
?^ the long salah It is not mustahabb after the
of the Messenger °f Allah #
in which he recited the
Surahs al-Baqarah, an-Nisa
1
sujud of recitation in salah 2 And Allah knows best.
.
tes ruka and his sujud were as long as the time

stid JrZT
# au
^ he spent
and he sat f
for as long
I T™
as his sujud .
3
P rOStrations: ôrdforgive me, Lordforgive me
5
”,
1 Sunan al-Bayhaqi (2/122).

2 In one of the manuscripts of the Adhkar of Imam an-Nawawi it states: “I have also explained this
2 Qur’an 23:14. n Sharh
al-Muhadhdhab and Sharh al-Bukhari. My intention in [writing] this book is to mention only
3 Muslim (772), Abu Dawud Pacific adhkar? The commentary on the Sahih of al-Bukhari which Imam an-Nawawi refers to was started
(871), and an-Nasa’i (3/226).
,y but he passed away before he could complete it.
102
103
42 pplicate in it throughout the month of Ramadan. And a third point of view
it may
done throughout the year, and that is the position of Abu Hanifah; but
mm most recognized in our [Shafi‘1] madhhab is the first,
and Allah knows best,
is
THE ADHKAR OF THE SECOND RAKAH that the correct place for the qunut in the Subh saldh is after rising from ruku'
econd rak'ah. According to Malik, one should supplicate before the ruku. Our
know that the adhkar in the a person following the ShafFi madhhab supplicates before the
first which we have mentioned should
rak'ah ues hold that if
also 1
i.i T
performed in the second, in both the compulsory and the supererogatory not be taken into consideration. According to another opinion, however, it
is
saldh. Th
other rulings also apply. However, there ?
The most authoritative view is that the worshipper should
are certain secondary factors.
First, the fi 1 into consideration.
rakah has the takbirat al-ihrdm, which is after the ruku and prostrate for forgetfulness, but some say one should not
a vital element of saldh. That
is not' the «,* t it
in the ^“nd; the previous takbir
is done while coming
up from sujud, and trate. The preferred wording is given below.
Second, the opening du'a
is Sunnah
is not prescribed in the second, unlike We relate a Abu Dawud, at-Tirmidhi, an-Nasa
sahih hadith from the Sunans of i,
first Third the
we have already previously mentioned
that protection should be sought
in the fim 11 Majah,
al-Bayhaqi and others, with a sahih isnad from al-Hasan ibn All who %
about which there is no disagreement.
As regards the second there is ated: “The Messenger of Allah
taught me what to say in Witr: O Allah, guide me
the more authoritative view is that
disagreement. « whom You have guided; grant me health and well-being among those whom
one should seek protection in it.
preferable view is that there should be
less recitation in the second
Fourth the 1 wngthose
have granted well- being; and take charge of my affairs among those whose affairs You
rak'ah than in the
rst’ about whlch there ls the
disagreement already discussed. And Allah .
taken charge of. Bless me in that which You have granted me, and protect me from
knows best
You have decreed. For You decree and You are not decreed against, and those
mm il that
You have protected are not humiliated. Blessed are You, our Lord, and Exalted!''
Ud-wj-sl £ y°y
43
ysdLaS dial! icdai U yL yfsf ucuJicl \ly ^ i! uiLJjj
THE QUNUT IN THE SUBH SALAH .oJliaj Uaj cLSjUj ya j jq N AjJj ‘dlJ-C-
KNOW THAT qunut is a Sumah in the saldh of Subh because of the

sahih hadith
a Allahumma-hdini fi-man hadayt, wa
tawallani fi-man tawallayt,
'afini fl-rnan ‘afayt,
wa barak li fi-ma a'tayt, wa

wa
qini
concerning qunut from Anas who reported that the Messenger of Allah
tmued to
supplicate with qunut in Subh until his
# con sharra ma qadayt, fa-innaka taqdi wa la yuqda ‘alayk, wa innahu
death. 1
la yadhillu man walayt, tabarakta Rabbana wa ta'alayt.

In our [Shafts’] opinion,
qunut supplication is prescribed in Subh
and is an
emphasised Sunnah. If a person omit it, that . .t-Tirmidhi declared this hadith to be hasan. He said: “We do not know of anything
does not nullify his saldh but one
must
prostrate for forgetfulness, whether conveyed from the Messenger of Allah s§ about the qunut that is better than this.”
one omitted it intentionally or unintentionally.
S f th e ° ther daWAt beS ‘ deS
' ubb should one suPP licat e with qunut in
According to a report by al-Bayhaqi on the authority of Muhammad ibn al-Ha-
‘
them?
A K °c-u fi
Ash-Shafi 1 may Allah have mercy on him, has three opinions.
,
fiyya, the son of Ali ibn Abi Talib #,, he said: “This duals the du 'a that my father
The most authoritative
and well-known is that when a calamity befalls the Muslims they may ised to supplicate with in the qunut of Fajr saldh. It is mustahabb to say after this
supplicate with
qunut; otherwise they may not. The second is that they may supplicate du'a:0 Allah, send blessings and salutations upon Muhammad and upon the family
with qunut in
any circumstances. Ihe third of Muhammad .”
is that they may not supplicate with qunut. And Allah
knows best.
It is mustahabb, yJ*-* jl 1*4!^

in our opinion, to supplicate in the last rak'ah
of the Witr saldh
during the latter h alf of the month of Ramadan. There Muhammadin wa sallim.
is also an opinion that one
Allahumma salli 'ala Muhammadin wa 'ala ali
(l/ 225) and al F^hat -

‘ 12/286). Ibn ‘Allan states that an-Nawawi
said in al-Khuldsah that
h,s hadith ,
sah.h
.s
u
being reported by groups of the
huffaz (plural of hafiz) who grade it as
sahih Among
hose who declared it to be^ffc are Abu
‘Abdullah Muhammad ibnAli al-Balkhi,
af- Hakim in al-Mustadrak, 1 Abu Dawud (1425), at-Tirmidhi (464), an-Nasa’i (3/248), and Ibn Majah (1178). Ibn Hajar grades
and al-Bayhaqi m
one of his books. It is also reported by
ad-Daraqutni via various routes with sahih s hasan sahih.
chains.
IO4
105
Kitab al-Adhkar
It is narrated in another report by an-Nasa’i
of this hadith with a hasan
isna d>
d wa thabbit-hum millati Rasulika salld’llahu ‘alayhi wa
And may Allah bless the Prophet .” '
l-hikmah, ‘ala sallam,
an yufu bi-'ahdika-lladhi ‘ahadtahum ‘alayh, wa-nsurhum
wa awzt’hum ‘aid
'aduwwika wa ‘aduwwihim, Ildha-l-Haqq, wa-j'alna minhum.
Wa salla-llahu ala-n-Nabiyyi jôw that what is transmitted from ‘Umar is [the wording] ‘punish the disbelievers
he People of the Book’ because the struggle at that time was with the disbelievers
Our [ShafiT] colleagues say that it is good to supplicate with the qunut that ‘Umar he People of the Book. However, today it is better to say ‘punish the disbelievers.
’ “ ha “ ab su PP llcated He used
fYour help, we beg
'f we seek
0 Allah,
to supplicate in Subh after ruku, saying. this is more general.
believe in You and we abjure those who sin against

Your forgiveness, we are not
ungrateful to You 1 His saying ‘we abjure’ [nakhla u) means ‘we reject’; ‘those who sin against You’
You. O Allah, You alone do 11 leans ‘those who disbelieve in Your attributes’; ‘we hasten’ means ‘we urge and hurry’;
worship, to You do we pray and
We
prostrate and for You we strive and
Your Mercy and we dread Your
unbelievers. O
punishment. Surely Your
Allah, punish the disbelievers who
hasten. We hope for
just punishment will befall
the n rn
:asrah
’
(
al-jidd )
on
with kasrah on the
the letter ha’ as is
letter jim means ‘rightful’; ‘befalling’ ( mulhiq has
well-known, or \mulhaq\w ith fathah as mentioned by
and fight Yourfriends. O

hinder Your path, deny Your Messengers
Allah, forgive the believing men
men and women. Rectify their affairs and
and women and the Muslim
put mutual love, faith and wisdom in
their
1 1 Qutaybah and others;
nships’;
‘rectify their affairs’
‘wisdom’ means ‘avoiding any repugnant thing that
em’ means ‘arouse them’; and ‘make us amongst them’

means ‘rectify their concerns
is
and
prohibited’; ‘inspire
means ‘amongst those who

rela-
hearty Make them firm in the nation

fulfil Your pact which You have taken
of the Messenger of Allah and inspire them to # zM ssess such characteristics’.
with them, and assist them against Our [ShafiT] colleagues hold that to combine the qunut of ‘Umar and the one
and their enemies, O
God of Truth. And make us to be among
Your enemies
them. M [uoted before it is mustahabb. If one combines the two, he should defer the qunut
of'Umar. If one shortens he should shorten to the only mustahabb to
r^' ‘til ij li
m combine them when praying alone or it, it
Imam
first. It is
$\\ if one is the of people who prefer it to
^ ^13 14^3 c
^ SB AnyKnow
be prolonged.
that
And Allah
no du'a’ is
knows best.
specified in the qunut according to the preferred madhhab.

Ji vj^\ $\ fekjj&x
4
y 1 51
du a’that one supplicates with will suffice for qunut, even
SSI a verse or verses of the Qur’an which contain da'awat. However, the best
if one supplicates with
is that which
is conveyed from the Sunnah. One group of our colleagues are of the opinion that it
111 is specified and nothing else will suffice.
J £ <-
45 $ ois oixJij •1 plural
Know
and
that
say:
if the person praying
‘O Allah, guide us.’ If
is
he
the
says:
Imam it is mustahabb
‘O Allah, guide me,’ the qunut
for him to use the
have
Mill will
|A* O' ‘(ilj 5 ^ 4iil eAJ^j aL

WWam
effect but
\nd we
it is makruh, because it is makruh for the Imam to single himself out in dua\
relate from the Sunans of Abu Dawud and at-Tirmidhi that Thawban 0$,
4^'
‘
4*5^3 4 jji
Will
related that the Messenger of Allah said: “One should not lead people in salah and
Alldhumma innd wa nastaghfiruka wa Id nakfuruk, wa
nasta'inuk,
numinu
(
-
IB
: Blsitl
single himself out in du' a’, so excluding them. If he does, then he has cheated them.” 1
bik,wa nakhla uman yafjuruk. Alldhumma iyydka nabudu wa According to at-Tirmidhi, this hadith is hasan.
laka nusalli wa 'illli
nasjud wa dayka nas‘d wa nahfid, narju Our [ShafiT] colleagues have three opinions about lifting the hands in the qunut
rahmataka wa nakhshd ‘adhabak, inna
adhabaka-l-jidda bi-l-kuffdri mulhiq.
Alldhumma adhdhibi-lkafarata-lladhina
\
ti and passing them over the face. The most authoritative is that one
should raise his
ya?udduna an sabilik, wa yukadhdhibuna Rusulak, wa hands but not pass them over the face. The second opinion is that one should raise
yuqdtiluna awliyd’ak.
''111
AUahumma-ghfir li-l-muminina wa-l-mumindt, them and pass them over the
1 Al-Futuhat (2/299). Ibn Hajar states

wa-l-muslimina wa-l-muslimdt,
wa aslih dhata baymhtm, waallifbaynaqulubihim,
that the basis of this

wa-jdlfi qulubihimu-l-imdna
hadith
ii
mm 1
pass them over the
hut the face, such as the chest.
face.
face.
They agree
They consider that to be makruh.
The third
that
is that one should neither
one should not pass the hands over anything
About reciting the qunut loudly or softly, our colleagues have expressed the fol-
raise them nor
hasan. was reported via nu
athshedTuI
wel established.
weii es
83111
TT-
^ a<lditi °na ' W° rdin8 *" ^
is
Chain iSghM
It
aild not ..
<
owing opinions. According to the first, if the worshipper prays alone
he should recite
Furthermore, the chain contains unknown narrators and has a break in its continuity,
which means that this chain does not fulfil the criteria of hasan hadiths.
2 Sunan al-Bayhaql (2/210-211). 1 Abu Dawud (90) and at-Tirmidhi (357). It is also reported by Ahmad in al-Musnad (5/250) from
hadith of Abu Umamah.
107
Kitab al-Adhkar
t silently, but if he is the Imam then he should recite
it loudly. This is
the prefers one rakah. If a person prays more than two
correct view, which held by the majority. The
is Urolre be only rakahs or there are more
other opinion is that one
recite it silently like all should
^ n two rakahs between them, his salah is invalid. Others
the other da'awat in salah. say that it is permissible
Even if the Imam does not r
the foll ° WerS $h0Uld redtC ay tashahhud in every rakah. The correct view is that it is permissible after every
* Sikntly Hke dI the
ZTmTu
U
7th
h U ° theH S W ° rdS SiIently If the Imam W
recites qunut \oL]' '
’
sS
! rakahs, not every one.
tashahhud
And Allah knows best.
and f
the follower ,
can hear him, he should say he last is wdjib according to ash-Shafi‘1, Ahmad and
Amin to his du'a’md join him in the majority of
praise at the end of it. If he th 6 e ‘ulama . It is Sunnah according to Abu Hanifah and Malik. The first tashahhud
cannot hear
him, he should recite it silently
One v'
ishe should say Amin. Another is
that
who can hear him. The first view is

As for raying
that he should join him,
preferable.
qunut
together
ner with those
thlT m
r
Sutmah according
...-cording to
his salah will

Ahmad
to ash-Shafii, Malik, Abu Hanifah and many other
wdjib. So, according to ash-ShafiT,
it is
be valid but he must prostrate for

if a person leaves
‘ulama’
it out
in a salah other than forgetfulness, whether he left out
Subh, if it to be said aloud-that
is it
mghrth or is in intentionally or unintentionally. And knows

Isha -then it will be the same as in Subh. Allah best.
qunut silently. Others say that it is
the same as
Zuhr and Asr one recite
In
Subh. The authentic hadith
2 As for the wording of the tashahhud there are three
tashahhuds
,
that have been
qunut of the.Messenger of Allah about th reported from the Messenger of Allah
# for the reciters of the Qur’an who were killed at the report of Ibn Mas’iid
;§•
ni'ateS that he Said the aloud in

First is
said: “Greetings
all of the salawat. In the
ofl-
of al-Bukhan, in the chapter
k Sahih (tahiyyat) belong to Allah, as do prayers (salawat) and good things
o with the matter Abu
of the commentary on the
verse “You have nothing i be upon you, O Prophet, and the mercy and blessings
(tayyibat) Peace
Hurayrah states that the Messenger of Allah. Peace be upon us and
qunut aloud in the qunut because
,
of Allah
of some disastrous occurrence-
recitedfoe # upon the righteous servants of Allah. I bear witness that there is no god but Allah, and
I bear witness that Muhammad is His slave and Messenger’.'' Al-Bukhari and Muslim
-eported this in their Sahihs.
f Lvlc- pUJI
the tashahhud in salah Ixs. Ll^ qU^'j 4jJl Sij ajJ) V Ql jîtl
At-tahiyyatu li-lldh, wa-s-salawdtu wa-t-tayyibdt, as-saldmu
KNOW that ‘alayka
if th e salah has only ayyuha -n-Nabiyyu wa rahmatu-lldhi wa
two rakahs, like the Subh or barakdtuh, as-saldmu
supererogatory (ndfil)
°”
LT
tashahhuds: the w " 7/ first and the last.
If “ h “ 0' four rakUs.f r etc
alayna wa ‘ala 'ibadi-llahi-s-salihin, ashhadu
llah, wa ashhadu anna
an la ilaha illa-
Muhammadan ‘abduhu wa Rasuluh.
isZZ Zilu'T.'T
f0r
“ “ iVaW P erform
may ,,
tshaHU, Ihe second
„ >’
»™ four tashahhuds in Maghrib. If he joins

is the report of Ibn Abbas
%
from the Messenger of Allah
.l !j, .
h he lna l P erf and excellent prayers belong to Allah. Peace
ee tings
“Blessed
be upon you, O Prophet, and the
ts Z'dtZ f *! 7"
, d Ota 0, fh.L, and JZ ercy an blessings
of Allah. Peace be upon us and upon the righteous
It J T n ” servants of Allah,
Wh »
,
P * ° °f
no"t ">» Imam ear witness that there
«
pro is no god but Allah and
“
rakah
“‘ he ha shonld
<° oomplete the safahs
that remain He prays one ssenger oj Allah!’ 2
I bear witness that Muhammad
Muslim narrated this hadith in his Sahih.
is the
,
and says tashahhud after it, for
i, is his seeond.
dhen he prays the Sand
z'“fr'v7"
f eoffers a
ddi fyds\ d oiz&i o ijUji ottjdi idi
he should
to perform
™ ,r ,t
. T,
p
'°
,0
T h “ n<lre ‘l
Purred view is .ha,
He shonld perform all that he intended
ifSBl
iaidj ^ ZZjj î]|
raLhlZlZ 8
h h 7 ‘'' n and
"
”'“ A «™up „f
then perform the final two
jl jîl\j dj V qI
peZSe To n s
eollea ues say tha,
8 is no, i
\
*.l
“ ’
“ “
an<l Porutissible that there be
mo h „ two
_ ree than IT’h "Z
mints between the first and the second rakah. It is
At-tahiyyatu-l-mubdrakdtu-s-salawdtu-t-tayyibdtu li-lldh, as-
permissible tha,
i Al-Bukhari (4560). Bukhari (831), Muslim (402), Abu Dawud (968), at-Tirmidhi (289), and an-Nasal (2/237)
J
Mushm (403), Abu Dawud (974). at-Tirmidhi (290), and an-Nasa'i (2/242-243).
109
salamu ‘alayka ayyuha-n-Nabiyyu wa rahmatu-llahi wa barakatuh, a great benefit, which that his tashahhud wording
In this there in the
is is “§• is
as-saldmu alayna wa ‘ala ‘ibadi-lldhi-s-salihin , ashhadu an la

0 f our
tashahhud. We relate in the Muwatta of Malik, the Sunan of al-Bayhaqi, and
ilaha illa-llah, wa ashhadu anna Muhammadan Rasiilu-lldh.
thers with a
sahih isnad from Abd ar-Rahman ibn ‘Umar al-Qariyy— with a doubled
The third is the report of Abu Musa al-Ashari % from the Messenger of Allah g| :
ya— that he heard ‘Umar ibn al-Khattab % say, while he was on the minbar teaching
the people
the tashahhud: “ Greetings belong to Allah. Pure actions belong to Allah. Good
“Beautiful greetings and prayers belong to Allah. Peace be upon you, O Prophet, and the
mercy and blessings of Allah. Peace be upon us and upon the righteous servants ofAllah. words and prayers belong to Allah. Peace be upon you, O Prophet, and the mercy and
blessings of Allah. Peace be upon us and upon the righteous servants of Allah. I bear
I bear witness that there is no god but Allah and I bear witness that Muhammad is His
slave and Messenger’.’ Muslim narrated witness that there is no god but Allah and I bear witness that Muhammad is His slave
this in his Sahih.'
and Messenger!’'
tljj \£\ && fStUt 4 oijUJi oiiiii \£\ dO£. fStllt .4jj oljU" oOUl cXg\IjJI 4 ol^dJI
diii fSH)' dii' &jj
•iljijj oilt LIxa 51 i&d'j ‘4jd\ 'll dl!j ^ j' aJ
At-tahiyydtu-t-tayyibatu-s-salawatu li-llah, as-saldmu ‘alayka

At-tahiyyatu li-llah, az-zakiyatu li-llah, at-tayyibatu-s-salawatu li-llah.
ayyuha-n-Nabiyyu wa rahmatu-llahi wa barakatuh, as-saldmu
As-saldmu ‘alayka ayyuha-n-Nabiyyu wa rahmatu-llahi wa barakatuh,
‘alayna wa ‘ala ‘ibadi-llahi-s-salihin, ashhadu an la ilaha illa-
as-saldmu ‘alayna wa ‘aid ‘ibadi-lldhi-s-salihin, ashhadu an la ilaha
llah, wa ashhadu anna Muhammadan ‘abduhu wa Rasuluh.
illa-llah, wa ashhadu anna Muhammadan ‘abduhu wa Rasuluh.
And we relate from the Sunan of ahBayhaql, with a good isnad from al-Qasim who
We relate, again in the Muwatta and the Sunan of al-Bayhaqi and others as well,
reported that A’ishah «§& taught him: “This is the tashahhud of the Messenger of Allah
with a sahih isnad, from A’ishah who used to say in her tashahhud: “Greetings, good
|§: ‘Greetings belong to Allah, and the prayers and good things. Peace be upon you, 0
words, prayers, pure actions belong to Allah. I bear witness that there is no god but Allah
Prophet, and the mercy and blessings of Allah. Peace be upon us and upon the righteous
and that Muhammad is His slave and Messenger. Peace be upon you, O Prophet, and the
servants of Allah. I bear witness that there is no god but Allah and I bear witness that
mercy and blessings of Allah. Peace be upon us and upon the righteous servants ofAllah!’ 2
Muhammad is His slave and Messenger!” 2
11
Ifcl d&P fSlDl oU^J'j dJJ

4' O' &\ IjJ' oljliJI 6£J}\
< dill
f Jdl^jj 4)1
tLyj ^1 1$ dOp fill' 4\jLjj 3 1^'j
iUc- UlLc- f}UDl tdj'jjjj dill
t& Lu^ o'
dll'
.& ‘&l i ^ O'
UK At-tahiyydtu-t-tayyibdtu-s-salawatu-z-zakiyatu li-llah, ashhadu
At-tahiyyatu li-llahi wa-s-salawatu wa-t-tayyibat. As-saldmu
an la ilaha illa-llah, wa ashhadu anna Muhammadan ‘abduhu wa
‘alayka ayyuha-n-Nabiyyu wa rahmatu-llahi wa barakatuh,
saldmu ‘alayna wa ‘aid ‘ibadi-llahi-s-salihin, ashhadu an
as-
la ilaha
K Rasuluh, as-saldmu ‘alayka ayyuha-n-Nabiyyu
wa barakatuh,
wa rahmatu-llahi
as-saldmu ‘alayna wa ‘ala ‘ibadi-llahi-s-salihin.
illa-llah, wa ashhadu anna Muhammadan ‘abduhu wa Rasuluh.
According to another account she said: “Greetings, good words, prayers, pure actions
belong to Allah. I bear witness that there is no
god but Allah, the One Who has no partner,
2
1 Muslim (404), Abu Dawud (972), and an-Nasa’i (2/242).
Sunan al-Bayhaqi (2/144) and al-Futuhat (2/327). Ibn Hajar states: “The chain for this hadith includes
I a ndthat
Muhammad is His slave and Messenger. Peace be upon you, Prophet, and the O
Muhammad ibn whom Mercy and blessings and upon
Salih ibn Dinar, about there is a difference of opinion. Ahmad, Abu Dawud and of Allah. Peace be upon us, the righteous servants of Allah!’
others declare him to be trustworthy, while Abu Hatim ar-Razi states that his transmission is not strong.
Likewise, ad-Daraqutni casts doubts on his reputation, and I could find neither praise nor criticism for
his son Salih, who therefore falls into the category of mastur narrators. I do not know the basis for Imam
an-NawawI describing this chain as good, since al-Bayhaqi states after relating in
1
Al-Muwatta’ (1/90), Sunan al-Bayhaqi (2/142).
it: ‘sahih from ‘A’ishah
a mawquf form, indicating 2 Al-Muwatta’ (1/91), Sunan al-Bayhaqi (2/142).
the irregularity (shudhudh) of the additional wording. But Allah knows best.”
i Ill
will suffice. There is no difference of opinion about

0 prophet to the end, that
4iil O' tJioUfljll oljUll oU^JI o\ 4 £]| you,
rest of the wording, such as ‘Peace
be upon you, O Prophet. to the .’,
As for the
except for the phrase
one is not permitted to omit anything of it
^4ji :f dO£ f30 <a3L433 Za£
'
5 'j iL> i {his js Wajib and

.’
'Ihere are three views, according to our [Shafi‘1]
Allah’s mercy and blessings.
an
one not permitted to omit anything
4I1 I Ûf ^Ji-j Ulic- CAJ^J 4jjl a!>3j C ° ea
Ue first and most correct is that it is
upon. The second

;t j s w hat is necessitated by the evidence that is agreed
At-tahiyyatu-t-tayyibdtu-s-salawdtu-z-zdkiyatu li-llah, ashhadu permitted to omit, and the third view is that it is permitted to omit
t s
is t piat j j
v'jew
an wa ashhadu anna Muhammadan ‘abduhu wa
la ilaha illa-llah, mercy’.
blessing’ but not
‘Allah’s
‘His
Rasuluh, as-salamu ‘alayka ayyuha-n-Nabiyyu wa rahmatu-llahi Surayj, one of our colleagues, said that it is permitted to confine
Abu al-‘Abbas ibn
wa barakatuh, as-salamu ‘alayna wa ala ‘ibadi-llahi-s-salihin. saying [in tashahhud]:' Greetings belong to Allah. Peace upon you, O Prophet,
neself to
righteous servants of Allah. 1 bear witness that there is no god but Allah
And we relate in the Muwatta’ and the Sunan of al-Bayhaql with a sahlh isnad Peace upon the
Muhammad His Messenger.
from Malik from Nafi‘ that Ibn ‘Umar ^ used to say when he made tashahhud : "In and that
is
the name of Allah. Greetings belong to Allah. Prayers belong to Allah. Pure actions
4' 2I4 U-?'
^>4 4 dii
belong to Allah. Peace be upon the Prophet, and the mercy and blessings of Allah. Peace f
be upon us and upon the righteous servants of Allah. I have borne witness that there is
jlj Si] ^ (jl 4"'
dill J\jLj 4
no god but Allah and I have borne witness that Muhammad is the Messenger of Allah!
At-tahiyyatu li-llah, salamun ‘alayka ayyuha-n-Nabi, salamun ‘ala ibadi-llahi-
oUf (dji oUîSl 44I1I ashhadu an la ilaha illa-llah, wa anna Muhammadan Rasulu-lldh.
Js-
{
IjJI 44JJ s-salihin,
O Prophet’, as
4^1411 4l ^ Jsj Ulc. fSlDt &\ tljj fj]\ As for the
well as ‘peace
wording ‘peace’, most of the versions have ‘peace upon you,
be upon us’with the definite article. Some versions it have merely peace,
M jjLj \
O' v%a «i)jl H\
q1 o'
both [letters of the definite article] being omitted.
According to our colleagues, both are permitted, although the better one
is ‘peace
Bismi-llah, at-tahiyyatu li-llah, as-salawatu li-llahi, az-zakiyatu preponderance [in the narrations] as additions.
with the definite article, owing to its
li-llah, as-salamu ‘ala-n-Nabiyyi wa rahmatu-llahi wa barakatuh, As for the tasmiyah before the tashahhud, we have related a marfu hadith from the
as-salamu ‘alayna wa shahidtu an [veracity] in the narration
ilaha illa-llah, shahidtu
'ala ‘ibadi-llahi-s-salihin,
anna Muhammadan Rasulu-lldh.

la
m Sunans of an-Nasa’I, al-Bayhaqi and
of Ibn ‘Umar, as previously cited.
others, establishing
However, al-Bukharl and an-Nasa

its
i as well as other
scholars of hadith say that the addition of tasmiyah is not authenticated from the
Therefore, the majority of scholars hold that tasmiyah is not mustahabb.
These are the different forms of the tashahhud. There are three hadiths which Prophet #.
Others of our colleagues hold that it is mustahabb. The preferred view is that it
have been established to be from the Messenger of Allah $§: those of Ibn Masud, Ibn
should not be performed, because the majority of the Companions that narrated the
‘Abbas and Abu Musa That is the pronouncement of al-Bayhaql. Others say that all
three are authentic but the most rigorously authentic is the hadith of Ibn Mas‘ud tashahhud did not do so.
The sequence in tashahhud is Sunnah and not wajib. It is permissible to say some
It is permissible to make tashahhud with any of the above-mentioned forms of
tashahhud that one wishes. This was stated by ash-Shafi‘1 and other ‘ulama The best, ’.
things before others. This is the correct and preferred view of the majority, as ash-
al-Umm. Some hold that it is not permissible, as with the wording of

according to ash-Shafi‘1, is the hadith of Ibn ‘Abbas % because of the addition of the
Shafi'i states in
al-Fatihah. Its permissibility is indicated because in some reports the words of greeting
word al-mubarakat. Ash-Shafi‘1 and other ‘ulama’ say that the words of the narrators
come before the bearing of witness and in others they come after, The words and their
differ because the matter is one of scope and choice. And Allah knows best.
order in al-Fatihah are a divine miracle and it is not permissible to change them. It
The preferred view is that one should recite [one of] the first three tashahhuds
is not permissible to say the tashahhud in another language if one has the ability to
completely. Would it suffice to leave out some of it? The position in detail is as fol-
lows. The words blessings, goodness and pious deeds are Sunnah and not a condition
recite Arabic. Anyone who is unable to should say the tashahhud in his own language
and learn al-ihram.
of tashahhud. If one leaves out all of it and says: Greetings are for Allah, peace be upon [the Arabic], as we have already explained about the takbirat
si It is Sunnah to say the tashahhud silently, according to the consensus of the
Al-Muwatta (1/ 91) and Sunan al-Bayhaqi (2/142). Ibn Hajar classifies this hadith as mawqufsahth.
Muslims, as is indicated by the hadith which we related in the Sunans of Abu Dawud,
112 113
at-Tirmidhi and al-Bayhaql from 'Abdullah ibn Mas'ud

% said: “It is Sunnah to fel have narrated this method in the Sahihs of al-Bukharl and Muslim from Ka‘b
the tashahhud silently.” At-Tirmidhi said the hadith1
hasan and al-Hakim said for a part of it, but it is sahih in

from the Messenger of Allah s except
is §•
,
‘TJ'rah
is sahih. One [Shafi'I] colleague says that this Sunnah" which is like saying: “The ib0
be provided in the Book of Sending
other than that of Kab. Details will
is
ations
Messenger of Allah said such-and-such.” This the preferred and correct view Allah willing. And Allah knows best.
is
Icings on the Prophet *§>,
held by the majority of ‘ulama, jurists, and scholars of hadith (may Allah B upon Muhammad.
have mercy
"The compulsory
part of it is to say: O Allah, send salutations
IT on them), experts in juristic principles (.usul) and scholars of theology
kaldm ( ). Re .
citing aloud, although disliked, does not nullify the saldh and one does not
it
have to
^ .xSu* yo
prostrate for forgetfulness.
Allahumma salli ‘ala Muhammad.
wishes he may say: May Allah send salutations on Muhammad. One

If a person
send salutations on His Messenger, or: May Allah send salu-
m ay also say: May Allah
tations on the
Prophet.
45
INVOKING BLESSINGS UPON THE MESSENGER

OF ALLAH AFTER THE TASHAHHUD H
KNOW THAT to pray for blessings upon the Messenger of Allah
# after the last
Salld-lld.hu ‘ala Muhammad.
tashahhud is wajib according to ash-Shafi'I. If one leaves it out, his saldh is invalid.
Salla-llahu ‘ala Rasulih.
not wajib to pray for blessings upon the family of the Messenger
III!
It is
but it is mustahabb. The best salutation on the Prophet

of Allah # in
Salla-llahu ‘ala-n-Nabi.
it,
is to # say: O Allah, send
salutations upon Muhammad, Your servant and Messenger, the unlettered Prophet, and We have a viewpoint that it is not valid to say anything but 0 Allah, send saluta-
||j upon the family of Muhammad, as You sent salutations
!5a
upon Ibrahim and the family of tions upon Muhammad, we have a viewpoint that it is valid to say And may Allah send
Ibrahim. And bless Muhammad, the unlettered Prophet, and thefamily of Muhammad, salutations on Ahmad; and a viewpoint that one says May Allah bless him.
j
ill as You blessed Ibrahim

““At and thefamily of Ibrahim in [all] the worlds. Truly You are most In the first tashahhud it is not wajib to pray for blessings upon the Prophet sH- Is it
Praiseworthy, most Majestic. correct view mustahabb to

mustahabb ? There are two opinions. Ihe more is that it is
C * 9
~ ' * 6 ' s x wx do so but it is not mustahabb to pray for blessings upon his family. It is not mustahabb
(J
I
t yvj J-^5 to make duam the first tashahhud in our opinion. Some of our colleagues hold that
it is makruh because it is based on brevity, unlike the second tashahhud. And Allah
knows best.
VS jl i
^\ •>''
•s*
-W>-
46
AlltthutTifYici salli ala b/luhayyiYYiadivi Abdika wa Rasulika-H-Nabiyyi-l-writnyyi ,
wa ala ali Muhammadin wa azwajihi wa dhurriyyatih, kama sallayta ‘ala

Ibrahim wa ‘ala ali Ibrahim, wa bdrik ala Muhammadi-n-Nabiyyi-l-ummiyyi,
THE DU A’ AFTER THE LAST TASHAHHUD
\
wa ‘ala ali Muhammadin wa azwajihi wa dhurriyyatih, kamd barakta ‘ala

Ibrdhima wa ‘ala ali Ibrahim, fi-l-alamina, innaka Hamidun Majid.
know that du'a’is prescribed after the last tashahhud, there being no disagreement
about that.
sahih;
i Abu Dawud
and adh-Dhahabl
(986), at-Tirmidhi (291), al-Bayhaqi (2/146), and al-Hakim (1/230), who grades it as We relate in the Sahihs of al-Bukharl and Muslim from Abdullah ibn Mas ud ^ that
agrees. ihe Messenger of Allah # taught his Companions the tashahhud and said afterwards:
114 115
m
Ill
I
THE BOOK OF REMEMBRANCES I
Kitab al-Adhkar
Tlien one may make ones choice of supplication.” According to a report by j
al-Bukhar' Sahih of Muslim that All narrated that when the Messenger HI
I
,
he said: relate in the

\\ hatever appeals to a person he may supplicate with.” According to a
report performed saldh, the last thing he would say between the tashahhud and
in Muslim he said: lhen he may choose whichever he wishes by way of supplication”! llah
salutation was: “O Allah, forgive me for what I have done in the past andfor what I §§§§§b I
Know that this du a is mustahabb and not wdjib and that it is mustahabb
,
to pro secret andfor what I have done in public, for what I
i 4
long delayed, for what I have done in
r
;
it, unless one is the Imam. A person may supplicate for what he wants by way
I
things of the Hereafter and this world.
of squandered andfor that which You know better than I. YouaretheOne Whobrings
I He may
use the supplications that have
•e
11
been
ard and the One Who puts behind, and there is no god but You”'
conveyed from the Messenger of Allah #§ or he may use
supplications that he
has
conceived and devised for himself. That which has been
f ill
of Allah is best.
conveyed from the Messenvpi- iipl Uj Uj o)p\ U) Uj cJ»ls U Jp I
On this topic many du a s have been established, among them:

We relate in the Sahihs of al-Bukhari and Muslim that Abu Hurayrah
related
.d % p ipp dj yps\ d ijf y d Uj
Allahumma-ghfir md qaddamtu wa md akhkhart, wa md asrartu
that the Messenger of Allah ^ said: “When any of you has completed the last tashah-
li
hud, let him seek protection from four wa md a'lant, wa md asraftu wa md Anta alamu bihi minni, Anta-
things: from the punishment of Hell, from
punishment in the grave, from the l-Muqaddimu wa Anta-l-Mu’akhkhiru la ilaha ilia Ant.
trials of life and death, and from the evil of the
anointed Dajjal [Antichrist].” 2
nd we relate from the Sahihs of al-Bukhari and Muslim that Abdullah ibn Amr
Muslim narrated
he # said:
this through many chains, and one of the
“When any of you says the tashahhud then he should seek
protection
related reports is that
1 m
f Allah |§: “Teach me a
Abu Bakr as-Siddiq %, reported that he asked the Messenger
al-As narrated that
du a’ that may supplicate with in my saldh!’ He said: “Say:
I
ftom tour things. He should say: O Allah, I seek Your

protection from the punishment 0 Allah, I have wronged myselfgreatly and no-one forgives sins except You; so grant me
of Hell, from punishment in the grave, from the trials
of life and death, and from the evil
c
orgiveness from You, and have mercy on me. You are the Most Forgiving and the Most
trials of the anointed Dajjal.” ”2
Merciful
L
. i
>\ i d ipp\pu % IjpUi { cJds ji
p%p&\ d 4
"
.JLs-aJI
^j oUAJIj aIxs
I sp p ifp j
Allahumma inni a udhu bika min ‘adhabi Jahannam, wa min Allahumma inni zalamtu nafsi zulman kathiran, wa
«
‘adhabi-l-qabr, la
wa min fitnati-l-mahyd wa-l-mamdt, wa min sharri
fitnati-l-masihi-d-Dajjal. I yaghfiru-dh-dhunuba
‘
ilia Ant,fa-ghfir li maghfiratan min
We relate in the Sahihs of al-Bukhari and Muslim, from‘A’ishah I indik, wa-rhamni, innaka Anta-l-Ghafuru-r-Rahim.
who
used to make du’d’ in saldh saying: “O Allah, I seek
reported
m This how we spell the term ‘much wrong’ zulman kathiran) with the letter tha’ in
Your protection from the punishment in the grave, I
seek Your protection from the trials f -III
rill!
is (
most narrations, although some narrations of Muslim use the word ‘great’ ( kabir) with
of the anointed Dajjal, and I seek Your protection from the trials ba. Both are good, so combine them ‘many zulman
of death and life. 0 one ought to to give great sins’ (
Allah, I seek Your protection from misdeeds
and debt!’ 3 kathiran kabiran). Al-Bukhari, in his Sahih, and al-Bayhaqi as well as other Imams
I ill!
m
have used this hadith for the du‘d’ at the end of the saldh, and this valid reasoning.
^-4 p
is
<iL ijC-lj ij*.aJI oljs- ja dJb 'p\ His saying ‘in my saldh’ generalises the whole and the appropriate time for dud’ in
saldh is in this place.
•ji/iJIj j*jU]I ^jl oUUIj L^vJl ifzs dL ijilj We relate with a sahih isnad in the Sunan of Abu Dawud from Abu Salih Dhakwan
1 111!
Allahumma inni a udhu bika min wa a udhu bika min from one of the Companions of the Prophet H.who asked a man: “What do you say
fitnati-l-masihi-d-Dajjal, wa a'udhu
‘adhabi-l-qabr,
bika min fitnati-l-mahya wa-l-

""
IP in th e salah!” He replied: “I say the tashahhud and then I say: ‘O Allah, I ask you for
1
mamdt, Allahumma inni a'udhu bika min al-mathami

wa-l-maghram. «*H Paradise and I seek refuge in You from Hell-Fire’, but I do not do the murmuring
.WsiM
(dandanah ) very well which you and Muadh do.” The Prophet H replied: “About
them we murmur hawlaha nudandinu ).”
(
1 Al-Bukhari (831), Muslim (402).
2 Al-Bukhari (1377), Muslim (588), Abu Dawud (983), and an-Nasa’i (3/58). 1
Muslim (771) and at-Tirmidhi (3417).
3 Al-Bukhari (832), Muslim (589), Abu Dawud (880), and an-Nasa’i (3/56).
2 Al-Bukhari (834), Muslim (2705), at-Tirmidhi (3521), and an-Nasa’i (3/53).
117
mu
Kitab al-Adhkat
-Peace be upon you (singular) or ‘Salami
. ] Tfone says ‘As-salamu ‘alayka
‘Murmuring’ ( dandanah ) means speech whose meaning is not
understood. The ,
(singular) or ‘Salami ‘alaykum

-My peace be upon
peace be upon you
[murmuring] about Paradise and Hell-Fire, 0r Salamu IIS
phrase ‘haxvlahd nudandinu means ‘alaykum -The peace of Allah be upon you or
seeking [Paradise] and the J) or ‘Salamu lldhi
saying Salamun or
about asking for them. The first is asking in the sense of without nunation (i.e., instead of
' )
Peace be upon you

second is asking in the sense of seeking refuge [from Hell-Fire],
m salamu alayhim -Peace
be upon them, then none of
that suffices and ere
HI It is mustahabb, under
You for forgiveness and well-being.
independence.’
all circumstances, to
O
make du'a by saying: ‘O Allah,
Allah, I ask You for guidance, piety, modesty and

1 ask
m agr eement about

..
in ,11 of to.
that. It invalidates the
apart fro Âs-salmu 'a,ay

because i. is
prayer if it is said deliberately and
If
-Peace be
1. is said ou, of
forgetfulness
hM upoatHemM
Ifinvaliaate the prayer
” what is necessary to finish
wliUiljy*}' ^11^'
I not invalidate the prayer, but one has not said
njtiilj
J>\
1*11' J}, ° a new greeting of salam and to do it correctly.
one is then required to do
.
say two.
Allahumma salam, those following him sffioulc
l
Allahumma inni as’aluka-l-‘afwa wa-l- afiyah, confines himself to a single

'm Jlmam others hold
inni as’aluka-l-huda wa-t-tuqa wa-l- afafa wa-l-ghind. [Shafi‘1] colleagues, the
Qddi Abh’t-Tayyib at-Tabarl, and
One of o-
said the salam, the follower
has a choice: he may say the
And Allah knows best. atwhen the Imam has for as long as
continue sitting for du‘a and
prolong it
fill or he may
tem immediately
wishes. And Allah knows best.
THE GREETING TO END SALAH
SAY TO A PERSON WHO SPEAKS TO

know that the salam to end salah is an obligatory element of the salah, without WHAT TO
ONEWHILST ONE IS ENGAGED IN SALAH
which it is not valid. Such is the opinion of ash-ShafiT, Malik, Ahmad, and the majority
are unequivocal about this.
of scholars of the past and the present. Authentic hadiths
Muslim, from Sahl ibn Sa‘d as-Sa‘d.
Know that the complete salam is to say to the right May
peace and the mercy of RELATE FROM the Sahihs of al-Bukh&ri and
said: “If anyone is disturbed
by something in his
Allah be upon you and to the left side 'May the peace and mercy of Allah be upon you. ,
According to an authentic report, he
also said,
h,he should say: Glory be to Allah’.’
the men glorify Allah and let the
anything occurs to any one of you [in
j»i==ul£- salah], let
.djtll
for
report: “Saying Subhana-llah
is
omen clap their hands.” According to another
As-salamu 'alaykum wa rahmatu-llah.
i and clapping the hands is for women. 1
contrary to what is well-

It is not mustahabb to add: ‘and His blessings as this is i i
^ i / 0 ^
known from the Messenger of Allah even if it does occur in a narration by Abu
0
Dawud. A number of our [Shafi‘1] colleagues have mentioned it, among them Imam
Subhana-llah.
in al-Hilyah, but an irregular
al-Haramayn, Zahir as-Sarakhsi and ar-Ruyani
it is
the well-known position. And

narration ( shadhdh and what we have presented is f
Allah knows best.

Imam or follower or praying alone, whether in
This applies whether one is the is
compulsory or nafil salah. In all °

a small or large congregation, and whether in a
both One salam is wajib

these there are two greetings in which one turns to sides. tf
will not harm him. That which is n djil

The second is Sunnah, and if one omits it it
-
to utter is ‘As-salamu 'alaykum -Peace be upon you. If one says -.‘Saldmun ‘alaykum
Some peace be upon you —

does not suffice according to the most coriect view.
it
I
> Al-Bukhari (684), Muslim (42i),a/-Mu W ?t«’(i/i63-.6 4 ),Abu Dawud ( 94 o),andan-Nasa’i (2/77-78).
mos
one says “Alaykum as-salam —
Upon you be peace it suffices according to the
Kitdb al-Adhkar
2
49 power over all
things. O Allah, none can withhold what You have granted and none
what You withhold; and the riches of the rich do not avail him against You”'
can grant
ADHKAR TO BE PERFORMED AFTER SALAH tjjjj

^$ Jlc. jij ulAJI ttliJuJI iJ N llLf dill % aJI ^
the 'ulama AGREE unanimously that it is mustahabb to do dhikr after salah.

’
,i?JI (iiu? La UJ 4C*Ja£.| UJ *j‘U N jÎl i
TTere
are many authentic hadiths on this subject, of which we will mention
a few. Ld ilaha illa-llahu wahdahu la sharika lah, lahu-l-mulk, wa lahu-l-hamd,
We book of at-Tirmidhi from Abu Umamah
relate in the that the Messenger % wa Huwa \ala kulli shay’in qadir, Allahumma la mania li-ma a'tayt, wa
of Allah *§ was asked: “Which du ‘a is most likely to be accepted?” He replied: mu'tiya li-md manata, wa layanfau
“That la dha-l-jaddi minka-l-jadd.
which is made in the last part of the night or after a fard salah!’' at-Tirmidhi described
this hadith as hasan. We relate in the Sahih of Muslim from ‘Abdullah ibn az-Zubayr who used to
And we relate from the Sahihs of al-Bukhari and Muslim that Ibn ‘Abbas say after every salah after , pronouncing the saldm “ There is no god but Allah. He is
said: “I
used to recognise when the Messenger of Allah Alone and has no partner. To Him belongs sovereignty and to Him belongs all praise,
# had ended the salah because of his and He has power over all things. There is no power and no strength except with Allah.
takbir!’ In a narration of Muslim reads, “We used. ” According
it . to another report
in the same Sahihs he There is no god but Allah and we worship none but Him. To Him belongs grace and to
[
Ibn Abbas] said: “In the time of the Messenger of Allah
when people had finished the fard salah they
Him belongs bounteousness and to Him belongs noble praise. There is no god but Allah.
would raise their voices in dhikr" Ibn
We shall fulfil our
‘Abbas % said: “I knew they had finished
when it I heard them doing that.”
Zubayr
religion sincerely for

Him, even if the disbelievers dislike it!’ Ibn az-
We relate in «$, used to glorify Allah with these

the Sahih of Muslim that Tawban
% reported that when the Messenger words after the salah.
2
of Allah # ended his salah , he asked for forgiveness thrice and said: “O Allah, You
are Peace and from You comes peace.
ISU C-Sj0
Blessed are You, Lord of Majesty
(illAj cLil
and Honour”’
^ aJj cdJULÎ AJ N ^3 ^
‘JJiaJI ajj aU*JI aJ V) oLju Sfj M&I ‘ill 4jJI ‘I tdilL Sfl Syj ‘Ij ^
Allahumma Anta-s-Salamu wa minka-s-salam,
tabaraktaya Dha-l-Jaldli wa-l-Ikrdm. •0
£
0
jij jjjJl aJ caIi! Sfl AjJI ‘I Jl *Uljl aJj
Al-Awza‘1, one of the narrators of these hadiths, was asked: Ld ilaha illa-llahu wahdahu la sharika lah, lahu-l-mulk, wa lahu-
“How is the asking
for forgiveness?” He replied: “‘I ask Allah for forgiveness, I ask Allah l-hamd, wa Huwa ala kulli shay’in qadir, la hawla wa la quwwata
for forgiveness"’
ilia bi-llah, la ilaha illa-llah, wa la na'budu ilia iyyah, lahu-n-
I > • ? •" 0 f ^ I «
0
0 f
matu wa
ni lahu-l-fadl, wa lahu-th-thanau-l-hasan, la ilaha
illa-llahu mukhlisina lahu-d-dina wa law kariha-l-kafirun.
Astaghfiru-llah, astaghfiru-llah.
We relate in
And we relate from the Sahihs of al-Bukhari and Muslim, from ai-Mughlrah ibn
Poor Muhdjirun
the Sahihs of al-Bukhari and Muslim from Abu Hurayrah that the %
Shu bah i^,, that when the Messenger of Allah had completed his salah and invoked taken the high ranks
came to the Messenger of Allah #
and said: “The men of wealth have
and the everlasting bounties. They pray as we pray, they fast as
salutations [upon himself] he would say: “7here no god but Allah. He
is is Alone and we fast, they have their excess wealth with which they perform Hajj
and ‘Umrah, and
has no partner. To Him belongs sovereignty and to Him belongs all praise, and He has t ey strive for
the Cause of Allah and give charity.”
He replied: “Should I not teach
y°u something that
will enable you to catch up with those who have surpassed you
3,1 ma ^ e you surpass those who are behind you, so that no-one will
be better than
1 At- Tirmidhi 3494), al-Futuhat (3/30), and an-Nasa you except for
,
i (108) in ‘Antal al-yawm wa al-laylah. At-Tir- those who do the same as you do?” They said: “Yes, Messenger of Allah.”
midhi states that this is a hasan gharib hadith. Ibn Hajar says that at-Tirmidhis statement needs looking ^®said: Glorify Allah,
int0 as the chain ha s some defects, among them praise Allah and magnify Allah thirty-three times after every
the break between Ibn Thabit and Abu Umamah, the
_
‘an'anah of Ibn Jurayj from Ibn Thabit and its irregularity ( shudhudh ). Ibn Hajar goes on to say that it is 1
Al-Bukhari (844), Muslim
(593), Abu Dawud (1505), and an-Nasa’i (3/70) in al-Mujtaba and
sahih, with witnessed narrations for the first part of the hadith. m a,imI al-yawm (129)
wa at-laytah.
2 AI-Bukhari (841) and Muslim (583).
^94), AbU Dawud (1506), and an-Nasa’i (3/75) in al-Mujtaba and (155) in ‘Amal al-yawm
!'
3 Muslim (591), Abu Dawud (1513), at-Tirmidhi (300), and an-Nasa’i (3/68).
120
121
Abu Salih, the narrator of the hadith, reported that when Abu Hurayrah ^
saldh!’ Allahumma inni a'udhu bika min al-jubn, wa a'udhu bika
was asked how this should be done he said: “Say: Glory be to Allah, Praise be to Allah an uradda ila ardhali-l-'umur, wa a'udhu bika min fitnati-
and Allah is Greatest until each of them has been said thirty-three times.”
1
The word d-dunya, wa a'udhu bika min ‘adhabi-l-qabr.
ad-duthur is the plural of dathr with fathah on the letter dal and sukun on the letter
relate in the Sunans of Abu Dawud, at-Tirmidhi and an-Nasa’i that ‘Abdullah
tha, which means ‘abundance’. lilt
reported that the Messenger of Allah !§ said: “There are two
s ‘Amr ibn al-‘As
•tices (khaslah )— or
kgs
two habits {khallah)— which, if a Muslim slave keeps to them,

Hi They are easy but those who perform them be few. He
will enter Paradise. will
Subhana-llahi wa-l-hamdu li-llahi wa-llahu akbar.

litt uld
glorify Allah #
ten times, praise Him ten times and magnify Him ten times
ter every salah.

That will be one hundred and fifty on the tongue and one thousand
We relate in the Sahih of Muslim that Ka'b ibn ‘Ujrah <§» related that the Messenger
hundred on the scales. He should magnify Allah thirty-four times and praise Allah
of Allah H said: “The tasbihs said sequentially are such that no-one who says them :
rty-three times and glorify Him thirty-three times when he goes to bed. That will
after every fard salah will be disappointed: thirty-three times tasbih, thirty three times
tahmid and thirty-four times takbir!’
2 one hundred on the tongue and one thousand on the scales.” He said: “I saw %
ie Messenger of
Allah H
counting them with his hand.” Those present asked: “O
essenger of Allah, how is it that they are so easy yet so few people perform them?”
of Allah said: “Whoever glorifies Allah thirty-three times after every saldh, praises
e said: “He (that is, Shaytan) comes to you before you go to sleep and he puts you to
Allah thirty-three times and magnifies Allah thirty-three times and says, to finish, one
eep before you can say them; and he comes to you in your salah and he reminds you
hundred times There is no god but Allah. He is One and has no partner. To Him belongs
your needs before you can say them.” The isnad of this hadith
1
is sahih except that
sovereignty, to Him belongs all praise, and He has power over all things, his sins will be
a ’ ibn as-Sayyib is in it, and there is disagreement over him and his confusion in nar-
forgiven even if they be [as abundant) as the foam of the sea.” 5
rating ( ikhtilat ). Ayyub as-Sakhtiyani has alluded to the authenticity of this narration.
We relate in the Sunans of Abu Dawud, at-Tirmidhi, an-Nasa’i and others that
bah ibn ‘Amir %, reported: “The Messenger of Allah H instructed me to recite
Abu Dawud
^$ Js-'jkj ciuji
Subhana-llah. Al-hamdu
< jjduii
li-llah. Allahu akbar.

oja-5 &i
e
Mu'awwidhatayn
‘awwidhat. So
Lord of the
one ought
dawn” and
after every salah!’ In the narration of
to recite: “Say:
“Say: I
He is Allah, One,”
seek protection in the Lord of
"Say:
men
I
it
seek refuge in
.” 2
is the
La ilaha illa-llahu wahdahu la sharika lah, lahu-l-mulk, wa

lahu-l-hamd, wa Huwa ‘ala kulli shay ’in qadir.
We relate in the Sahih of al-Bukhari in the first part of the Book of Jihad from Sa‘d
ibn Abl Waqqas that the Messenger of Allah $ used to seek protection after saldh
Hi ji)
with these words: “O Allah, I seek Your protection from cowardice, I seek Your protection I j!)
a miserable old age, seek Your protection from the trials of j! Qul Huwa-llahu Ahad.
from being brought back to I .
the world, and I seek Your protection from punishment in the grave!’ 4 Qul a'udhu bi-Rabbi-l-falaq. .
Qul a'udhu bi-Rabbi-n-nas. .
‘ jSjf
^ J\ ftffi
11 1
We relate with
adh ibn Jabal
a sahih isnad from the Sunans of Abu Dawud and an-Nasa’i from
Messenger of Allah |§ took him by the hand and said:
that the
.jd\ oiia &a alii ai ^ a i/\j mw
" e
u by Allah, I love you. So do not neglect to say after every salah: O Allah, assist
remembering You and in thanking You and in goodly worship of You!’ 3
Al-Bukhari (843), Muslim al-Muwatta’ (1/ 209), and Abu Dawud

1
Muslim
(595),
and an-Nasa’i— (3/75)
(1504).
al-Mujtaba and 'Amalal-ynwni

11 Abu Dawud
ISIS (5065), at-Tirmidhi (3407), an-Nasa’i (3/74), and al-Futuhat (1/51). Ibn Hajar grades
2 (596), at-Tirmidhi (3409), in (155) in
iith as sahih.
wa al-laylah.
Abu Dawud (1532), at-Tirmidhi (2905), an-Nasa’i (3/68), and al-Futuhat (3/53). Ibn Hajar grades
3 Muslim (595).
d ith as sahih.
al-Mujtaba and 'Aina
and an-Nasa’i— (8/266)
4 Al-Bukhari (6374), at-Tirmidhi (3562),
al-yawm wa al-laylah. Al-Bukhari’s version has a slight addition to the
in
wording.
(131) in
S Abu Dawud (1522), al-Futuhat (3/55), and an-Nasa’i: (3/53) in al-Mujtaba and (109) in ‘Amal al-yawm
122 ; 123
-I
Kitab al-Adhkar
Allahumma ainni
•libSUf ilj5
ala dhikrika
3j iijS”’;S ^ Jifrl
wa shukrika wa husni
14 It to say
l
O Allah, make the best part of my lifespan the last of and the best of my deeds
the last of
:
them, and make the best of my days the day I meet You
it,
'ibadatik.
And we relate from the Kitab of Ibn as-Sunnl from Anas % that when the Messen- 3$ j jiLl $\
ger ot Allah *|| completed the salah he wiped his face with his right hand and said'
| Allahumma-j al khayra umuri akhirah, wa khayra
’amali
“I bear witness that there no god beside Allah, the Beneficent, the Merciful.
is
O Allah khawatimah, wa-jal khayra ayyami yawma alqak.
remove worry and grieffrom me”'
I We relate from Abu Bakr who reported that the Messenger of Allah
s§ said
^]l Jjs* 'j
jl jîl when he had finished salah “O Allah, : I seek protection in You from unbelief,
.
j| poverty
2
gf and punishment in the grave!’
Ashhadu an la ilaha illa-llahu-r-Rahmanu-r-Rahim,
Allahumma adhhab 'anni-l-hamma wa-l-huzn.
-Jjyi yljij jiiJIj y£=f\ fys JL
,
We relate tiom [Ibn as-Sunnl], from Abu Umamah who said: “I never came Allahumma inni a iidhu bika mina-l-kufri
wa-l-faqri wa ‘adhabi-l-qabr.
near the Messenger of Allah sH after an obligatory or
nafil salah without hearing him
We with a weak isnad from Fudalah
say: ‘O Allah, forgive all my sins and transgressions. O Allah,
invigorate me, restore me
f relate ibn ‘Ubayd who reported that the *
$
|
and guide me to virtuous deeds and character, for none guides to the virtue m. Messenger of Allah said: When any one of you has performed salah, let him begin
thereof and
none wards off the evil thereof but You!” 2 by praising Allah and then praying for blessings upon the Prophet and then let
§| him make du'a for whatever he wants .” 3
•cji Slj
^ JuiSii
Allahumma-ghfir li dhunubi wa khatayaya kullaha, Allahumma-
50
n'ashni wa-jburni wa-hdini li-sdlihi-l-a'mdli wa-l-akhldq, innahu
la yahdi li-salihiha wa la yasrifu sayyi’ahd ilia Ant.
We relate from Abu Said al-Khudrl W

that he reported: When the Messenger "
ENCOURAGEMENT TO DO DHIKR OF ALLAH
of Allah W completed his salah— do not know whether it was before or after the AFTER THE SALAH OF SUBH
saldm- he used to say: Glorified is your Lord, the Lord of Sovereign Might, above
what they ascribe to Him. And peace be on the Messengers. And praise be HAT THE m0$t m ° ment0US Ume for dhikr durin g the da Y ^ after the salah
Lord and Cherisher of the worlds .” 3
to Allah,
l£Zh
I !! [
e elate ln Anas ^ in the book of at-Tirmidhi and elsewhere that the Messenger
tic vj
f
# 3ld; “ Wh0ever P^forms [the salah of] Fajr in congregation,
then sits
land re n u
mberS AHah * UntH the SUn rises and then Performs two rak'ahs of salah,
Subhana Rabbika
63 dSi
I
| itf
will
T|Uch are complete."*

o t lL
he reward of a
W
and an Vmrah which are complete, which are
At-Tirmidhi described
this as a hasan hadith.
complete,
Rabbi-l-‘izzati ‘amma yasifun, wa salamun • e relate in the book of at-Tirmidhi and others
ala-l-mursaltn, wa-l-hamdu li-lldh Rabbi-l-alamin. that Abu Dharr reported that the
f
We relate from Anas that he said: After completing salah the Prophet 1 Ibn as-Sunni
ff used | (119).
aS Sunni
HbvAF~.
by
b ° 9 and
i at-Futuhat (3/60-61). Ibn Hajar states that
Ahmad, , this is a hasan hadith reported
NaS and Ibn Abi Shaybah was
fMir
bain.
\ „
c
It is
j, st" n ^
- 11 also re P° rted by Ibn as-Sunni from an-Nasa i with his
wa Ibn Hajar grades referenCeS 0nly Ibn as ‘ Sunni when
al-laylah. this hadith as sahth. ftWe »-known Sni 'his hadith is present in one of the
1 Ibn as-Sunni (110), with a slight change of wording.
bvnni (m) and al-Futuhat
(3/62). Ibn Hajar grades
3 Quran 37:180-182.
1“
I lengthened hr*!"
° °y lts
4
~.
<586 ^ a, ' Futu h at (3/64). This hadith
is
it as sahth.
gharib, as Ibn Hajar states. However,

it is
1 supporting narrations.
124
THE BOOK OF REMEMBRANCES I Kitab al-Adhkar
Messenger of Allah said: “Whoever says ten times, after the salah of Subh vvhi you are saying?’ He replied: ‘O Allah, by You I strive, by You I conquer, and
this that
,
’" 1
sitting in the position of tashahhud and before speaking: There is no god but All lo battle
l
by You
He is One and has no partner. To Him belongs sovereignty and to Him belongs all ra js
He gives life and He gives death, and He has power over all things will have ten goo (
.Jjlll Soij tJjLal dJbj iiL jdji
deeds written for him, ten of his sins will be forgiven and ten stages will be raised fo t Allahumma bika uhawil, wa bika usawil, wa bika uqatil.
him. It will be a shield for him against all repulsive things, he will be guarded fro m
Shaytan, and no sin will be allowed to reach him that day unless it be from assignin Yhe hadiths for the occasions that I have mentioned are many. They will be related
the adhkar to say at the beginning of the day, if Allah wills.
partners to Allah H.” At-Tirmidhi declared this to be a hasan hadith and in some the chapter on
1
in
texts hasan sahih. We relate from Abu Muhammad al-Baghawi who said in Sharh al-Sunnah: ‘“Alqa-
ibn Qays said: ‘It has reached us that the earth cries out to Allah vociferously
mah
< iuJi oHj &\ i x&\ n when a learned man sleeps after the salah of Subh And Allah knows best.
•jif3 lP ijfH
La ilaha illa-lldhu wahdahu la sharika lah, lahu-l-mulk, wa lahu-
l-hamd, yuhyi wa yumit, wa Huwa ‘ala kulli shay’in qadir. 51
And we relate from the Sunan of Abu DawQd, from Muslim ibn al-Harith at-
Tamiml <&, a Companion, who narrated that the Messenger of Allah $ secretly told
him: “When you end the salah of Maghrib say: ‘O Allah protect me from Hell-Fire,
WHAT TO SAY IN THE MORNING AND THE EVENING
seven times. If you say that and then die during the night, it will be a protection for
you from [Hell-Fire]. And after praying Subh say the same. If you die on that day, it
know that this chapter is very extensive and there is no lengthier chapter in this
will be a protection for you from [Hell-Fire].” 2 book. Allah # willing, I shall mention some concise sentences. If anyone is granted
the ability and guidance to act on all of them it will be because of the favour and
bounty that Allah has bestowed upon him. Congratulations to him! Anyone who is
unable to act on all of them should limit themselves to what is concise, even if it be
Allahumma ajirni mina-n-nar. 1
only one dhikr.
We relate in the Musnad of Imam Ahmad, the Sunan of Ibn Majah and the book of Ihe foundation of this chapter is from the Noble Qur’an. Allah # says: “And
Ibn as-Sunni from Umm Salamah ^ who reported that when the Messenger of Allah celebrate the praise of your Lord before the sun rises and before it sets .”
2
had prayed Subh he said: “O Allah, I ask You for beneficial knowledge, acceptable
deeds and goodly sustenance .” 3
s^j j-4 •ipj
1
.Ipisjjj fcj LiisUf difd j\$\\ i
Allah also says: “And celebrate the praise of your Lord in the evening and in
the morning .” 3
Allahumma innl as’aluka ‘ilman nafia, wa ‘amalan
0 0
mutaqabbalan, wa rizqan tayyiba.

(iLj
And we relate from Suhayb who said: “The Messenger of Allah s|| used to move
his lips to say something after the salah of Fajr. I asked: ‘O Messenger of Allah, what
Allah % says: “And remember your Lord in your soul with fear and humility, and
s
P«aking quietly, in the mornings and evenings .” 4
Linguists say that evenings ( asal
,s the plural
of asil, and means the time between ‘Asr and Maghrib.
1 At-Tirmidhi (3470), who also states that this is a hasan sahih gharib hadith. It was also graded
1
M-Futuhat (3/71) and Ibn as-Sunni (115), who states that this hadith is hasan owing to its supporting
"Stations.
hasan by Ibn Hajar owing to its narrations by witnesses.
2
3
Abu Dawtid (5079). Ibn Hajar states that
A\-Musnad (6/294), Ibn Majah
it is hasan.
(925), Ibn as-Sunni (108), and an-Nasa’i (102) in ‘Amal al-yawtn
f"1
I ^
3
Qur an
Qur’an 40:55.
20:130.
Ibn Hajar states that 4 Qur’an

al-laylah. this hadith is hasan by virtue of its supporting narrations. 7:205.
126 127
Kitdb al-Adhkar
laka bi-nTmatika ‘alayya wa abuu laka bi-
harri md sanat, abuu
Ant.
la yaghfiru-dh-dhunuba
ilia
dhambhfa-ghfir li.fa-innahu
Abu Hurayrah that the Messenger of

who on their Lord morning Sahih of Muslim, from
“Do not send away those call an relate in the
dlah #
says: We the morning and in the evening,
aing, seeking His Face.”'
Linguists say that evening (‘ashl) is the time between tl
h
A said: “If anyone says one hundred times in
come up with anything better than
be t0 Allah
and with His praise, no-one will
from the meridian up until sunset.
declination
has said the same as he said or added
produced except for someone who
’s
:
he has
iat to Allah the Tremendous
of Abu Dawud, it reads: Glory be
^ j4>3 5PJ oPj pj i P) ore to it”' In the
narration m.'.
praise.
with His
to be raised, in order that ti
Mlah % says: “In houses which Allah has allowedglorified
m His name may be celebrated. In them is He
in the morning
from
ai .oppj pJpl P
nor selling can distract
evenine, by men whom neither trading
t
the Subhana-llahi-T'Azimi wa bi-hamdih.
an-Nasa as well as others,

Sunans of Abu Dawud, at-Tirmidhi,
i,
We relate in the
out on
jl 4jki\ Oil £p (j*)*
2 sahih isnads, from Abdullah ibn Khubayb * who narrated: “We went
found him
looking for the Prophet to lead us in salah. We #
dark and rainy night not say
‘Speak’ but I did not say anything.
Then he said: ‘Speak’ but I d i
ndhe said:
say
asked: ‘O Messenger of Allah
#,what should
nvthing Then he said: ‘Speak.’ I
the hills extol (Us), in unison with him, at evening

Allah # also says: “We made iJ replied: ‘Say, “Say:
He is Allah, Mu‘ awwidhatayn (Surahs 112-114)
One” and the
break of day .” 3 for you in everything.
and at the evening, and they will suffice
hrtoin the morning and in
{ppp pP pPP* PP
this hadith is hasan sahih.
^1) According to at-Tirmidhi,
Dawud, at-Tirmidhi, Ibn M»,ah and others
And we relate from the Summ of Abu
Aws i&, from the Prophet Abu Hurayrah who reported that when the Messenger o
*
ibn vith sahih isnads, from
We relate in the Sahih of al-Bukhari from Shaddad we have woken up in the morning
a w ho said: “The chief formula for seeking forgiveness is: O Allah, You are my Lord;
filah woke up he used to say: “O Allah, by You
# live and by You we die,
and to You is
there is no god but You. You created am Your slave; and I am under Your
me and I md by You we have met the evening, by You we
seen evening
protection from 1 Resurrection"; and in the evening
he said, “0 Allah, by You we have
best of my ability. I seek Your
covenant and pledge [to fulfil it] to the Resurrection. According o 3
my sin. 0 die; and to You is the
Your favour on me and admitting :ome, by You we live and by You we
the evil that I have done, acknowledging
me, for none forgives sins but You.

Whoever says it during the day and then at-Tirmidhi, this is a hasan hadith.
forgive -
whoever
be one of the people of Paradise And
£ £ „ ,
Pj apa p fP
„
passes away before the evening will
says it during the night and then

passes away before the morning will
be one ot the pMj\ aJ)3 op a>j ap pj
or I acknowledge.
people of Paradise
.” 4
The meaning of T return’ (abuu) is ‘I affirm
piui ajj op P3 P3 ‘P*- P fP
3
4'
ip. p €\j tip p P' % p^p Alldhumma bika asbahnd,

wa ilayka-n-nushur.
wa bika amsaynd,
Alldhumma
wa bika nahyd,
bika amsayna,
wa
bika namut,
pp p p tcJH up p pp' <&&& u IP33 wa bika nahyd, wa bika namut, wa ilayka-n-nushur.
pli 31 P3 (p who reported that when

.cii Ni 6plp3 31 p We relate Sahih of Muslim from Abu Hurayrah #,
in the
was on a journey he used to say in
# the last part o tie
wa ana
Alldhumma Anta Rabbi, la ilaha ilia Ant, khalaqtani night: "Maya listener hear the praise of Allah and hear
about His good favour towards
wadika ma’stata't, audhu bika mit
‘abduk, wa and ‘ala ‘ahdika wa
* Muslim (2691) and Abu Dawud (5091).

1 Qur’an 6:52. 2 At-Tirmidhi (3570) and Abu Dawud (5082).
this hadith to
(3388). Ibn Hajar considers
2 Qur’an 24:36-37. 3 Abu Dawud (5068), ibn Majah (3868), and at-Tirmidhi
3 Qur’an 38:18. ohihgharib.
at-Tirmidhi (339°)> aI1(t an ‘
4 Al-Bukhari (6306),
ma ba'daha. Rabbi a'udhu bika min al-kasali wa sui-

us. O Lord, accompany us and confer Your bounty upon us. We seek the protection l
ylati wa sharri
Allah from Hell-Fire l-kibar. Rabbi a'udhu bika min ‘adhabi-n-Nari wa 'adhabi-l-qabr.
Asbahna wa asbaha-l-mulku li-llahi. .
bbj (bit yôy

who narrated that a man
-
e relate
from Sahih Muslim from Abu Hurayrah #,
.jllll yA |b Jolt .Hilt Jvislj
\
he Messenger of Allah and said: “Messenger of Allah #, what
# I have
£ t0 t
that stung me yesterday!” He replied: “If you had said

in
Samma'a sami'un bi-hamdi-lldhi wa husni bala’ihi ‘alayna, Rabbana ed from the scorpion
seek protection in the perfect words of Allah from
the evil that He created,
I
sahibna, wa afdil 'alayna, ‘aidhan bi-llahi min an-Nar. evening:
£
u ld not have
harmed you.” Muslim narrated this with a continuous chain from
Al-QadI ‘Iyad, and the author of al-Matali', and others say that samma'a with an relate from the book of Ibn
dith reported by Khawlah bint Hakim^,. And we
on a doubled mim means: “May whoever hears convey my words to others”, exhorting '1 the perfect words of Allah
Sunni, who said in it: “Say three times seek refuge in
them do dhikr before dawn and make dua. will not be harmed.”'
m the evil He has created’ and you
to to
According to al-Khattabl and some others, the verb sami'a has an i on the un-dou
bled letter mim. Imam Abu Sulayman al-Khattabl said that ‘sami'a sami'un’ (‘a
meaning
listen . iii- bOjti yA dH bbl d>LA£=u
witness witnesses’) and
hears’)
blessing
means ‘shahida shahidun
and His good favour.”

(‘a
the listener listen and the onlooker witness our praise of Allah Most
its real
High
is: “Let
for His II
as* We relate
A'udhu bi-kalimdti-lldhi-t-tdmmati min sharri
with a sahih isnad in the Sunans of Abu Dawud and

ma khalaq.
at- 1 irmidhi that
And we relate from the Sahih of Muslim from ‘Abdullah ibn Mas'ud i%, who re r
•
u Hurayrah %, reported that Abu Bakr as-Siddiq ^ once said: Messenger of
ported that when it became evening the Messenger of Allah $§• used to say: “
We have
;
.ah, instruct me with some words to say in the morning and in the evening. He #
seen evening come and the Kingdom belongs to Allah this evening. Praise be to Allah plied: “Say: O Allah, Creator of the heavens and the earth, Knower of the Unseen and
Lord and Sovereign of all things, bear witness that there is no god but You.
There is no god but Allah alone without partner’.’ The narrator said: I believe he said e Seen,
I
“His is the kingdom and His is the praise, and He has power over all things. O my Lord,\ ek refuge with You from the evil of my soul and the evil and polytheism of Shaytan.
I ask You for the good that is in this night and the good that comes after it. O my Lord, e continued: “Say this when you get up in the morning and in the evening and when
l
go to bed.” At-Tirmidhi described this as a hasan sahih hadith.
2
I ask Your protection from the evil that is in this night and the evil that comes after it. I
seek Your protection from laziness, senility and the harm of old age. [Lord] I seek Your
When he got up
i ILU3 aQl jS Cy 0 3 II
I
protection from punishment in Hell-Fire and punishment in the grave!'

4 ’”
in the morning he also said: “We have seen morning come, and the Kingdom belongs till yA bb cel | 1
2 • (jCkyCfyL yAj
to Allah this morning!’
Allahumma Fatira-s-samawati wa-l-ard, Alima-Tghaybi wa-sh-
Mill N % clb lUJlj lb shahada, Rabba kulli shay’in wa Malikah, ashhadu an la ilaha ilia
wa
Ant,
shirkih.
a'udhu bika min sharri nafsi wa min sharri-sh-Shaytani
Ujl ojjb iIDbJ ^.ic- jAj aJj
wmk ,
. .
-
We also relate something similar from the Sunan of Abu Dawud, in the nariation
U mm of Abu Malik al-Ash‘ari
CJj <.\jsJju\a
yy bLJJI o bi
yU "jJL yA lib Aiisb who related that people said: “Messenger of Allah *§, teach
us some words to say in the morning and in the evening when we go to bed He —
.p}\ c-jlltj jlill yA lib Cy c j£}>\ jjbj Jblli yA db 111 Mentioned [what was said in the previous] hadith and added, after his polytheism :
should inflict evil upon ourselves or bring evil upon a Muslim

3
1 s
'r that we .
Amsayna wa amsa-Tmulku li-llahi wa-Thamdu li-llah, wa la ilaha »«S»SS

wahdahu sharika lah, lahu-l-mulk, wa lahu-l-hamd, wa
illa-llahu Id
trail 1 Muslim (2709).
Huwa 'ala kulli shay’in Qadir. As’aluka khayra ma fi hadhihi-l-laylati llsillili2 At-Tirmidhi (3389) in ad-Da‘awat, grading it as sahih, Abu Dawud (5067), Ibn as-Sunni (45), an-
wa khayra ma ba'daha, wa a'udhu bika min sharri ma fi hadhihi-l- ••-'5
i’i(n),both in Amal al-yawm wa al-laylah, and al-Hakim (1/5 13).who grades it as sahih and adh-Dha-
b' agrees. sahih. is also reported by Ahmad (1/9),
ad-Darimi
Ibn Hajar indicated that this hadith It
wmamMSm is
al-mufrad (1202), al-Futuhat

1 Muslim (2718), Abu Dawud (5086), and an-Nasa’i (536) in 'Amal al-yawm wa al-laylah.
* \j
2 ). Ibn Hibban in Mawarid az-zaman (3349). al-Bukhari in al-Adab
96 ), and others.
2 Muslim (2723), Abu Dawud (5071), at-Tirmidhi (3387), and an-Nasa’i (23) in 'Amal al-yawm wa
f .I'rrrss Abu Dawfid Hajar states that this a gharib hadith reported by Abu Dawud, whose nar-
3 (5083). Ibn is
al-laylah.
Ik
NCES
Kitab al-Adhkar
Wa an naqtarifa su an ala anfusind

j' Ipj' ^ aw
Uj5 <_s
^ 5 [}
Raditu bi-llahi
Muhammadin — salla-llahu
Rabba, wa bi-l-Isldmi dina, wa
‘alayhi wa-sallam
bi-
— Nabiyya.
najurrahu ila muslim.
Dawud and an-Nasa’i narrated the same hadith with a good isnad from a man
His words # “And his polytheism” (wa shirkihi) are related in two ways. The cl ea
Y||gS
„ved the Prophet from the Prophet ^ with the same wording. The sound
and more obvious of the two is with kasrah on the letter shin and a silent vowel thus assured, praise be to Allah.
f the hadith
is
the letter ra' in the sense of 'ishrdk' •
DAT
(association); this means the associating othe,
with Allah Most High which he /Hi -Hakim Abu ‘Abdullah states in al-Musladrak 'ala-s-Sahihayn that the isnad of
calls one to or insinuates. The second is 'sharakih' adith is sahih.
with fathah on the letters shin and ra’, which means ‘his snares and traps’ (habd’iZ of Abu Dawud and others has the wording: And with Muham-
wa masa different version
idihi). The singular form .
and ha ’
as the last letter.
is sharakah with.fathah on the letters shin and I d as Messenger”; and at-Tirmidhi’s version has “As Prophet". It is preferable to
"bine
the two narrations and so to say: “As Prophet and Messenger". If one does
And we relate from the Sunans of Abu Dawud and at-Tirmidhi from'Uthman
himself to only one of the narrations, he will have acted according to the hadith.
‘Affan * who reported that the Messenger of Allah # said: “If one says
il
thrice every
ict
We relate in the Sunan of Abu Dawud, with a good isnad which he did not consider
morning and every evening: In the name of Allah, against Whose name nothing on Anas 1^, reported that the Messenger of Allah “Whenever a person
the earth or in the heavens can do
harm; and He is the All-Hearing, the
nothing will harm him.”' According to
All-Knowing
at-Tirmidhl, this hadith is hasan sahih
m
m
k, that
in the morning or the evening: O Allah, I

said:
have arisen calling on You to witness
above hadith is in at-Tirmidhi’s wording.

not be afflicted by sudden tribulation’.
Abu Dawud’s narration reads ‘and he
The
will 1 tailing
tness that
on the bearers of Your Throne and Your angels and
You are Allah, there is no god but You, and Muhammad is
all of Your Creation
Your slave and
to
il senger, Allah will liberate one quarter of him from Hell-Fire. If he says it twice,
ftP £^'5*3 ruUl j %

Bismi-llahi-lladhi la yadurru
i
j yo^
ma‘ ismihih shay'un ft-l-
jj* i ^jji &\
^
ah will liberate half
larters
m Hell-Fire.”
of him from Hell-Fire.
1
of him from
It
Hell-Fire. If
he says it
he says it thrice, Allah will free three
four times Allah will liberate all of him
ardi wa la fi-s-sama’i, wa Huwa-s-Sami‘u-l-Alim.

tilJyjt-
We relate in the book of at-Tirmidhl that Thawban jiLgl)!
% reported
of Allah # said: “If a person says in the evening: / am pleased with
Allah as Lord, with!
that the Messenger
.4 ^ 54k
H
Islam as religion 513
and with Muhammad s§ as Prophet, will be an obligation for Allah it
to make him happy and pleased.”' Its isnad includes Allahumma inni asbahtu ushhiduka wa ushhidu hamalata arshika \
Said ibn al-Marzubiin Abu Sa‘d

al-Baqqal with bd’- of Kufa,
who was the freed slave of Hudhayfah ibn al-Yaman wa malaikataka wajamVa khalqika annaka Anta-llahu la ilaha
and who considered a weak narrator by all the major ilia Ant, wa anna Muhammadan ‘abduka wa Rasuluk.
i
is
memorisers and authorities.
At-Tirmidhi, however, considered this to be
a hasan sahih hadith which is unusual in We relate in the Sunan of Abu Dawud with a good isnad which he did not consider
t is narration; so perhaps
it was sahih in his view
from another narration. reak from ‘Abdallah ibn Ghannam— with ghayn and a doubled nun— al-Bayad! i^,,
Companion, who reported

1 orning -.'O Allah,
that the
all thefavours that I

Messenger of Allah <§} said: “If
have received in the morning arefrom You Alone;

one says in the
II ou have no partner. To You belong all praise and all thanks,’ then he has fulfilled the
mm thanks [that are due] for that day. If he says it in the evening, then he has fulfilled the
ra °rs are all trustworthy except for Muhammad ibn Ismail ibn ’Ayyash, who was deemed a weak narrator thanks [that are due] that night.” 2
by Abu Dawud. Abu Hatim ar-Razi
he did not hear anything from his father;
states that
mmmi
however, this hadith
as a shahid[narration (i.e.
5 ° 88,
from a witness) reported by at-Tirmidhi
° 89) and at Tirmidhi (338
'
(3526) from Abu Rashid al-Hibrani.
5 )' who states that this hadith is hasan sahih, Ibn
mP
A'A.yO
dilj duJi diii nUtf kk
M5j a" 83 ‘ 1,1 Amal a,yaWm aUlaylah (I5) ' ItS Chain iS baS“ n alfib ' 35 mentioned in
lips
al-Futmtfyll) -
2 Abu Dawud Abu Dawud (5078), at-Tirmidhi (3501), an-Nasa’i in ‘Amal al-yawm wa al-laylah (9), Ahmad in
1
(5083) Ibn Hajar considered this ugharib hadith
reported by Abu Dawud, its narrators a
being trustworthy except
^
Musnad (2/354, 522), and al-Futuhat (3/105). Ibn Hajar states that the description of this chain as
for Muhammad ibn Ismail ibn ‘Ayyash, good
whom Abu Dawud considered weak, v yy>a) needs to be reassessed.
bu Hatim ar-Razt said: He did not hear anything
from his father; but
Abu Dawud does not mention it, perhaps because it was reported via
it has a witnessed narration (shahid) another route
reported by at-Tirmidhi (3526) from Abu from Anas. For this reason I describe it as hasan.
Rashid al-Hibrani.
2 Abu Dawud (5073), and an-Nasa’i in ‘Amal al-yawm wa al-laylah (7).
132
133
Allahumma ma asbaha bi min ni matin fa-minka wahdaka

la sharika lak,fa-laka-l-hamd, wa laka-sh-shukr.
And we relate with sahih isnads from the Sunans of Abu Dawud, an-Nasa’I and
Ibn
Majah from Ibn ‘Umar #, who said that the Prophet # never failed to say these
words
allahumma
wa kalimatika-t-tammati
inni a'udhu bi-wajhika-l-karimi
when he got up in the morning or in the evening: “O Allah, I ask You for well-being i Allahumma Anta takshifu-l-
m in sharri ma Anta akhidhun
n bi-nasiyatih,
this world and in the Hereafter. O Allah, I ask You forforgiveness and well-being in nv yuhzamu junduk, wa layukhlafu
maghrama wa-l-ma’tham, Allahumma la
>
religion, my worldly and my family and wealth. O Allah, hide my faults and grant minka-l-jadd. Subhdnaka wa bi-hamdik.
life,
waduka, wa Id yanfau dha-l-jaddi
me security from my fears. O Allah, protect me from what is in front of me and from
what behind me, and from what my right and my left and above Sunans of Abu Dawud and Ibn Majah with excellent isnads
is is to me. I seek Your And we relate from the
reported that the Messenger of Allah# said:
protection in Your Vastness from being misled from below me!’' According to
al-Wakf Ebm Abu ‘Ayyash —with a shin-%, who
There is no god but Allah. He is One and has no partner.
this last phrase refers to ‘shame’ ( al-khasf ). According to al-Hakim Abu ‘Abdullah, this “Whoever says in the morning:
is a hadith with a sahih isnad. sovereignty and to Him belongs all praise, and He has
power over all
Tb Him belongs
reward like that given for freeing a slave who is of the progeny of
things will
receive a
jiill liULwl IlijJI be written for him, ten of his sins will be expunged, ten
^5 tjJJlJ
Ismail, ten good deeds will
be raised for him and it will be a protection for him from Shaytan until
stages will
1
(»4^ ‘JJj {Jr* 13 in the evening, he will have the same until the morning.”
(ji the evening. If he says it
J-J cJ] ‘(JJ*- Jj &A cJ J ” Jjjj

i-U?d\ uillDl a! J dLj-i N t>A>j ^ 4 *4^
S 0 i t t
wa
Wahdahu sharika lah, lahu-l-mulk,
J ijC-Ij ‘(iji
JAJ La ilaha illa-llah,
lahu-l-hamd, wa Huwa
la
ala kulli shay in qadir.

Allahumma inni as’aluka-l-‘afiyata fi-d-dunya wa-l-dkhirah, Allahumma
that he did not con
inni as’aluka-l-‘afwa-l-’afiyatafi dini wa dunyaya wa ahli wa mall, And we relate from the Sunan of Abu Dawud, with an isnad
Allahumma- st ur 'awrdti wa amin weak, from Abu Malik al-Ash‘arI who reported that the Messenger of Allah
raw'ati, Allahumma-hfazni min sider
up morning, him say: We have risen in the

bayni yadayya wa min khalfi, wa ‘anyamini wa an shimali, wa # said: “When any of you get in the let
minfawqi, wa a'udhu bi-'azamatika an ughtala min morning and the Kingdom this morning belongs to Allah, Lord of the
Worlds. 0 Allah,
tahti.
victory, assistance, its light, its blessings and its
I ask You for the good of this day, its its
We relate in the Sunans of Abu Dawud, an-Nasa’I and others, with a sahih isnad and the evil that is after
guidance. And l seek Your protection from the evil that is in it
from ‘All <&, that the Messenger of Allah *§ said, when it was time to go to bed: “0
the evening he should say the same.
2
it’.’ Then in
Allah, I seek protection by Your Noble Countenance and by Your Perfect Words from the
evil of all those whom You hold by the forelock. 0 Allah, You Alone remove debt and \x tlDlH
J>\
sin. 0 Allah, Your army is not defeated and Your promise is never broken. The power of
the mighty does not avail him against You. Glory be to You, Allah, and to You belongs .ojJu Ai Xj>jL °y> (lij Sj£-\j it lift}
2
all praise’.’
Rabbi-l-alamin, Allahumma inni asaluka
Asbahnd wa asbaha-l-mulku li-lldhi
khayra hadha-l-yawmi fathahu wa nasrahu wa nurahu wa barakatahu

AiJcol AalxJI JiaU }j£.\
wa hudah, wa a'udhu bika min sharri mafihi wa sharri ma ba dull.
And we relate from the Sunan of Abu Dawud trom Abd ar-Rahman ibn Abl Baktah
Abu Dawud (5074), Ibn Majah (3871), al-Futuhdt (3/109), and al-Hakim in al-Mustadrak (1/517)'
1
who grades it as sahih, and adh-Dhahabi agrees. Ibn Hajar states that this is hasan gharib hadith which wa al-laylah and in al-Musnad
1 Abu Dawud (5077), Ibn Majah (3867), an-Nasa’i in ’Amal al-yawm (27)
we only know from the hadith of'Ubadah ibn Muslim. He also says that the statement of an-Nawawi sahih. An-Nawawi’s statement that it was
U/59), and al-Futuhdt (3/114). Ibn Hajar states that this hadith is
that it was reported with a number of sahih chains, gives the impression that number of routes of Abu Dawud and Ibn Majah both describe
it has a reported with a number of chains needs to be reassessed, since
transmission ( turuq ) from Ibn ‘Umar i^,, which is not the case. 'he chain as consisting of the same narrators from Hammad to the end of the chain.
hadith. An-Nawawi
2 Abu Dawud (5052), al-Futuhat (3/112), and an-Nasa’i in as-Sunan al-kubra. Ibn Hajar states that this 2 Abu Dawud (5084) and al-Futuhdt (3/115). Ibn Hajar states that this is a gharib
hadith is hasatv, its chain contains two defects, which bring it below the level of sahih. states that Abu Dawiid declares it to be weak.
134 135
1
I
Kitdb al-Adhkar
THE BOOK OF REMEMBRANCES until the evening,
Whoever says this in the morning will be protected
ledge'
who said to his father: “Dear father, hear you supplicating every morning :'0 Allah, in the evening will be protected until the morning.
I
hoever says it
give me health in my body, O Allah, give me health in my hearing, Allah, give me health
in my sight. O Allah, I seek protection in You from disbelief and poverty. O Allah, I seek
p P
U) ^ ^ ‘4% ^ ‘S^VJ ^
protection in You from punishment in the grave. There
thrice in the morning and thrice in the evening.” He

is
said: “I
no god but You.'
heard the Messenger

You repeat it
of
xjs. ^ au' o') *j&
quwwata
^
ilia bi-llahi, Ma
hawla wa
Allah making these supplications and I love to follow his Sunnah.”
s Subhana-llahi wa
kana wa
bi-hamdihi,
ma
la la
lam yashalam yakun, dlamu anna-llaha ala

sha’a-llahu
ji ‘t
J \ J J fP kulli shay in qadir, wa anna-llaha qad ahata bi-kulli shay in ilma.
Abu Dawud, that Abu Said al-Khudn #, re-

.oil Nj ^ iJS\\ i-jllc- j* tiL ijfrl
i (jjl ‘jIaIIj jAT==l>\
‘
j* cii ijC-l We relate again from the Sunan of
there
Alldhumma ‘afinifi badani, Alldhumma ‘afini fi sam‘i, Alldhumma ted that the # entered the mosque one day andseefound
Messenger of Allah
you
I Tjmamah, one of the Ansar. He # asked: “Abu Umamah, why do I sitting
‘afinifi basari, Alldhumma inni a'udhu bika min al-kufri wa-l-faqr, cling to me
He replied: “Worries that
mosque when it is not time for saldhV'
Alldhumma inni a'udhu bika min ‘adhabi-l-qabr, la ilaha ilia Ant. sa‘he not teach a expression which,
j debts, Messenger of Allah.” He # said: “Should I
He
cause Allah to take away your worries
and remove your debt.
And we relate from the Sunan of Abu Dawud from Ibn Abbas from the Mes-
vou say it, will
morning and evening: O Allah, I
senger of Allah H who said: “Whoever says in the morning: ‘So glory be to Allah Iswered- “Yes, Messenger of Allah.” He said: “Say
feebleness and
when you reach evening and when you rise in the morning; and to Him be praise, Your protection from worries
and grief. I seek Your protection from
in the heavens and on Earth, and at eventide and at noontide. He brings out the m,ek
ness; I seek Your protection from

cowardice and avarice; and 1 seek Your
tyranny of mem Abu Umamah said:
“1
protection
did so, and

living from the dead, and brings out the dead from the living. And He gives life to m the oppression of debts and the
the earth after it is dead; and thus shall you be brought back out [from the dead]’' removed my worries and concerns and settled my debts.
lah
will attain
all that he
what he may have
may have
lost in that day.
missed that night.” 3

Whoever says it in
Abu Dawud
the evening will attain
did not consider the narration j* ^ ^ ji

weak but al-Bukharl did so in his Tdrikh as well as in his book Kitdb ad-du'afa.
p\f,p\ gjlii 0^' 0^
iA«n j>/'u A*: > • l - - < > 0
i - .h
"
13jJ§|i
min al-hammi wa-l-hazan, wa a udhu
Alldhumma inni a'udhu bika
wa-l-
bika min al-'ajzi wa-l-kasal, wa a'udhu bika min al-jubni
y4j opl ^ fk *'•*

5 i>e-j ^3 <j?j% 1 bukhl, wa a'udhu bika min ghalabati-d-dayni wa qahri-r-rijal.
from Abdullah ibn
wa lahu-l-hamdu
f And we relate from the book of Ibn as-Sunni with
Mi#,, who reported that the Messenger of Allah
a sahih isnad
said in the morning: "We have

#
Fa-Subhana-llahi hina tumsima wa hina tusbihiin,
oken up in the natural disposition of Islam, andfollowing
words of sincerity, and in the
fi-s-samawati wa-l-ardi wa ‘ashiyyan wa hina tuzhirun, yukhriju-
l-hayya min al-mayyiti wa yukhriju-l-mayyita mina-l-hayyi

wa yuhyi-l-arda ba'da mawtihd, wa kadhalika tukhrajun. al-yawm wa al-laylah (12), Ibn as-Sunni (46). and al-Futuhat
1 Abu Dawud (5075), an-Nasa’i in ‘Amal
(3/122). Al-Hafiz states that this hadith h gharib: ‘Abd al-Hamid,
who is one of the narrators in the chain, is
We relate in the Sunan of Abu Dawud who reported that one of the daughters#;
""known, as is UmmAbd al-Hamid. Ibn Hajar adds: “I do not know her
name or circumstances, but she
of the Messenger of Allah s§ said that the Prophet H taught them: “Say when you 5 probably
a female Companion, as all the daughters
of the Prophet died during his lifetime except
#
get up in the morning: CAory be to Allah and with His praise. There is no power and no :
Fatimah ^,who outlived him by six months or less. It is related that she (Umm Abd al-Hamid) served
l
were other than Fatimah then the
strength except with Allah. What Allah wills shall be and what He does not will shall not >se that she reported from, but did not name them. If the narrator
not, then it is possible that she

lived after
lability of her (being a female Companion) grows stronger; if
be. I know that Allah has power overall things and that Allah encompasses everything in
3
Passing away of the Prophet if. But Allah knows best”. I say:
“This hadith has supporting narrations
this chapter.
Ibn f Ial ar tiwahid) with the same meaning, some of which will be mentioned in
Abu Dawud (5090), an-Nasa’i in 'Amal al-yawm wa al-laylah (22), and Ibn as-Sunni (79)- _
this hadith is gharib Ghassan

1
2 Aba Dawud Ibn Hajar states that ;
grades as hasan. (1555) and al-Futuhat (3/123).

The dud is also narrated by witnesses, but
it
1 'Awf is
mentioned by as-Saji and al-’Uqayli in ad-Duafa.
2 Qur’an 30:17-19.
whose thout the story.
Abu Dawud (5076) and Nataij al-afkcir (174). Ibn Hajar states that this is a gharib hadith
3
narration was deemed weak by al-Bukharl in at-Tarikh and ad-Duafa.
137
136
J
religion of our Prophet Muhammad ff andfollowing the way of our father Ibrahim day, he will die as a shahid'. Whoever says it in the evening will also
:% jje dies that
a man by nature upright and a Muslim; and who was not one of the idolaters"' status should he die l”
have th at
l
I say: Thus it is in [Ibn as-Sunni’s] book “And the religion of our Prophet Muham
mad #” and this is not impossible. Perhaps he sD said it aloud so that someone else
jUsLJki' y» fkk
could hear it and learn it. But Allah knows best.
A'udhu bi-lldhi-s-Samii-l-Alimi mina-sh-Shaytani-r-rajim.
Ibwl as-Sunni from Muhammad ibn Ibrahim from

ysS cp}L)|l S^ks îc- And we relate from the book of Ibn
said: “The Messenger of Allah g§ sent us out on an expedition and
his father
who #
k(5J^ Ajkc. Aill IjLoJ
nstructed us to recite in the morning and evening: ‘Did you suppose, then, that We
had created
you in jest?’
2
We recited it, and we won booty and were safe.” 3
kb?'
ki
i Uj kLo- jttlkj <ulc. iui
.lilt
Asbahna ‘aldfitrati-l-Isldm, wa ‘ala kalimati-l-ikhlds, wa ‘ala r
dini Nabiyyina Muhammadin salla-lldhu ‘alayhi wa sallam, A-fahasibtum annama khalaqnakum ‘abathan. .
wa ‘ala millati abina Ibrahtma salla-llahu ‘alayhi wa sallama

hanifan, Musliman, wa ma kana min al-mushrikin. h And we relate from Anas % that the Messenger of Allah # would say these sup-
plications in the morning and the evening: “O Allah, I ask You for unexpected good
And we relate from the book of Ibn as-Sunnl from Abdullah ibn Abi Awfa who and I seek Your protection from unexpected evil!’
4
narrated that the Messenger of Allah j|§ used to say in the morning: “We have woken
up this morning and the Kingdom belongs to Allah this morning. Praise be to Allah. :p\ j* dlllll
Grandeur and Majesty belong to Allah. The Creation and the Command, night and day
Allahumma asaluka min fujd’ati-l-khayr, wa audhu bika min fujaati-sh-sharr.
and all that lives in them belong to Allah, Most High. O Allah, make the first part of this
day righteousness, the middle of it success and the end of prosperity, O Most Merciful
it We also book of Ibn as-Sunni) from Anas
relate from (the that the Messenger %
2
of Allah f§ asked Fatimah “What prevents you from hearing what I advise you to
of those who show mercy!’
do? Say in the morning and in the evening: ‘O Living and Everlasting, from You I seek
cAU aJoaJ \j l\j
\j
JukJI\j tAU tiii-Dl Ikswsl help. Set right all my affairs and do not entrust me to myselffor the blink of an eye!”
5
otl$" dvvilwl dk jl-S Ij

fj>- k
Asbahna wa asbaha-l-mulku
k
li-llah, wa-l-hamdu li-llah,

jC^\
wa-Tkibriya’u
•o£ ^
Yd Hayyu yd Qayyumu bika astaghithu fa-aslih
lA 'fe
li sha’ni
wa-l-'azamatu li-llah, wa-l-khalqu wa-l-amru wa-l-laylu wa-n-naharu wa kullah, wa la takilni ild nafsi tarfata ‘ayn.
ma sakana fihima li-llahi ta'ala. Allahumma-j'al awwala hadha-n-nahari

We also relate from (the book of Ibn as-Sunni), with an isnad that has some weak-
salaha, wa awsatahu najaha, wa akhirahu falahan yd Arhama-r-rahimin.
We relate in the books of at-Tirmidhi and Ibn as-Sunni with an isnad that has 1 At-Tirmidhi (2923) states that this hadith is gharib; we only know of it by this route ( wajh ), Ibn as-
weakness in it, from Maqal ibn Yasar who reported that the Messenger of Allah s§ Sunni (79). ad-Darimi (2/458), and Ahmad (5/26). The chain of this hadith contains Khalid ibn Tahman,
whom al-Mundhiri describes as a truthful Shi‘i; his transmission was declared to be weak by Ibn Ma‘in,
said: “If anyone says thrice when he wakes up: I seek protection in Allah, the All-Hearing,
but is regarded as trustworthy by Abu Hatim. Ibn Hajar states that this hadith is gharib (177).
the All-Knowing from Shaytan the rejected, and then recites three verses from Surat 2 Qur’an 23:115.
al-Hashr, Allah will appoint seventy thousand angels to pray for him until the evening. 3 Ibn as-Sunni (76) and Nataij al-afkar (177). Ibn Hajar states that this hadith is gharib.
4 Ibn as-Sunni (39). The author of Majma az-zawaid (10/115) said that this hadith was reported by Abu
^ a !a. Its chain includes Yusuf ibn ‘Atiyyah, who is a disregarded matruk narrator. Shaykh Yahya al-Mulla,
( )
w “is notes on the abridgement of al-Adhkar, says that as-Suyuti described it in al-Jami‘ as-saghir as hasan.
1 Ibn as-Sunni (33), an-Nasa’I in ‘Amal al-yawm wa-l-laylah (1), and Ahmad (3/406). It is graded as 5 Ibn as-Sunni (48) and Nata’ij al-afkar (178). Al-Mundhiri states that this hadith was reported by
a n-Nasa’i
hasan by Ibn Hajar and as-Suyuti, and as sahih by al-Traqi in Takhrij ahadith al-Ihya. and al-Bazzar with a sahih chain, as well as by al-FIakim, who states that it is sahih according to
*he criteria
2 Ibn as-Sunni (38). of al-Bukhari and Muslim. It was also graded as hasan by Ibn Hajar.
138 139
Kitdb al-Adhkar
Buraydah #,, who reported

2
man complained to tne Messenger e relate from the book of Ibn as-Sunni from ji#
ness, from Ibn ‘Abbas who reported that a of An evening: My Lord
said: “Whoever says morning and
# i!
-
H' f
that afflictions were befalling him. The

Messenger of Allah then told him # \f ess enger
Allah
of
Allah
my family and wealth, and nothing
:
^ *
l
r
iy on Him. rhere
r
is no god but Him; on Him I rely, and He is the Lord of
,
"Say in the morning: In the name of over

Allah soul,
A What Allah
no god but Allah, the Most High, the Mighty.
i
and went away.' Thtv Throne There is

will be lost to you.” The man said that, his afflictions ’
that Allah has power over

know
Kt'Lllbe and whatever He
does not will shall not. I
then passes
encompasses everything with His knowledge, and
•
^ rh 111 things and
enter Paradise.”'
that Allah
nafsi wa ahli wa mall tway will

Bismi-lldhi ‘aid
And we relate from the Sunan of Ibn Majah, as well as from the book of Ibn , p i .cl? &. 4 lldri dlji Jto
#
Umm Salamah who narrated that the Messenger of Allah # said
cj=c fi ts.fi Uj 51? tin su u
as-Sunni from
in the morning: “O Allah, I ask You for beneficial knowledge, good sustenance, and good "ft ^ 'i
deeds that are acceptable [to You]” ys j# ja>' cm 5I3 o'

.Lif ,
Ltj ‘Lit ‘UiVS U# dULA ^ Rabbiyya-llahu, tawakkaltu ‘alayh, la ilaha ilia Hu, 'alayhi tawakkalt, wa
Rabbu-T'Arshi-l-‘azim, la ilaha illa-lldhu-l-'Aliyyu-l-'Azim.

Md
wa rizqan Huwa
Allahumma inni as’aluka 'ilman nd.fi a,
shaa-llahu kana wa md lamyashalam yakun, alamu anna-llaha ala
tayyiba, wa 'amalan mutaqqabala. shay in ilma.
kulli shay in qadir, wa anna-llaha qad ahata bi-kulli
And we from the book of Ibn as-Sunni that Ibn Abbas

relate
reported # that the
reported that the Messenger
O Allah, We relate from the book of Ibn as-Sunni that Anas#,
said: “If one says thrice in the morning and
evening:
Messenger of Allah # of Allah asked: “Are any of you unable to be like
# Abu Damdam? They asked: Who
replied: “He used to say in the morning:
isAbu Damdam, Messenger of Allah?” He
‘0 Allah, I have given myself and my honour to You!
So he did not curse those who
cursed him; he did not wrong those who

wronged him; and he did not beat those
2
who beat him.”
)
^
s \ •?. s > Me
•eW c^Jb3 ijij
Allahumma inni qad wahabtu nafsi wa irdi lak.

Allahumma inniasbahtu minka ft m matin wa ‘dfiyatin wa sitr
fa-atimma
book of Ibn as-Sunni) from Abu ad-Darda who

wa-l-dkhirah. reported
ni'mataka 'alayya wa afiyataka wa sitrakafi-d-dunya And we relate from it (the ,
the morning and

/e relate in the books of at-Tirmidhi and Ibn as-Sunni from
az-Zubayr ibn al-‘Aw- that the Messenger of Allah #
said: “Whoever says seven times in
on the evening: Allah is sufficient for me, there is no god besides

Him, in Him have I put
. ift, who reported that the Messenger of Allah #
said: “T here is no morning
will remove from him all that
All-Holy my trust, and He is the Lord of the Mighty Throne, Allah
:h [Allah’s] servants wake up without a caller calling out ‘Glory to the
“without an announcer worries him about his affairs in this world and the Hereaftei.
According to another report from Ibn as-Sunni it is said:
juncing: ‘Glory to the All-Holy King”*
Hasbiya-llahu la ilaha ilia Hu, ‘alayhi tawakkaltu
wa Huwa Rabbu-l-‘Arshi-l-'azim.
of the narrators of this hadith

MB
1 Ibn as-Sunni (50). 1 Ibn as-Sunni (42) and Nata’ij al-afkar (179). Ibn Hajar states
that all
2 Ibn (925) and Ibn as-Sunni from the

Majah client ( mawla ) of Salamah Umm al-Ahmar, whose transmissions are weak because
: are trustworthy except for ‘All ibn Qadim and Ja'far
of the chain are trustworthy except for the mawla of i
mentioned that all the narrators y are Shu.
have not seen anyone who has written regarding ghanb.
did not hear the hadith herself. I
a Ibn as-Sunni from Anas and Nataij al-afkar (176). Ibn Hajar states that this hadith is
(64)
mention him, so his trustworthiness is not known. Abu ad-Darda’. Ihe text contains
3 Ibn as-Sunni (70) and Abu Dawud (5081) in a mawquf form to
Ibn as-Sunni (54), Ahmad (3/406), and ad-Darimi (2/262).

3 mzgharabah (rarity).
who states that this hadith is gharib.
4 Ibn as-Sunni (62) and at-Tirmidhi (3564), lit;#.:
141
THE BOOK OF REMEMBRANCES Kitdb al-Adhkdr
And we relate from the books of at-Tirmidhl and of Ibn as-Sunnl with a weak heard from the Messenger of Allah Whoever says them in the morning
isnd that I
from Abu Hurayrah % who reported that the Messenger of Allah *§ said:
“Whoeve
'
safe fr° m calamity until the evening, and whoever says them in the evening
recites [Surah] Ha Mim al-Mumin up to He is the final destination and the Verse from calamity until the morning: Allah, You are my Lord. Ihere is no god
J| safe
the Throne in the morning will be protected by them until the evening. and You are the Lord of the Mighty Ihrone. What Allah
Whoeve .
In You I do trust wills
recites them in the evening will be protected by them until morning .” no power or strength but by Allah,
and what He does not will shall not. There
1
is
be
“Ha Mim. The revelation of the Book is from Allah, the Powerful, the AU-Knowi Mighty. know that Allah has power over all things and that He
lost High, the
I
n
the Forgiver of Sin, Accepter of Repentance, Severe in Punishment, and O Allah, seek protection with You from
All-Bou^ npasses everything with His knowledge. I
tiful. There is no god but He; to Him is the final return .” 2

MuMm vil of
,
my soul and from the evil of every beast that You hold by the forelock. Verily
Lord is on a straight path’.''

yiljl J\l * pJiJI jjpl 5011
fWM
cij tolj ccd \ *4 pj ci p\\
{^2 \
Hp\ Tsp & j&\ i
jp\
Ha Mim. Tanzilu-l-Kitdbi mina-llahi-VAzizi-VAlim Ghafiri-dh-dhanbi , wa $ jfci p H\ 4% fJ
Is fl U 3 5if &\
Qabili-t-tawb, Shadidi-l- iqdbi Dhi-t-tawl, la ilaha
“Allah! There no god but He, the Ever-Living, the Self-Subsisting. No slumber
is
ilia Hu> ilayhi-l-masiv.
'M
mY
mm
tUb ijd IfcUl tLif AS dill j \j <U)I
can seize Him, nor sleep. His are all things in the heavens and on Earth. Who
can
Mm
intercede in His presence except as
He permits? He knows what is before or behind Allahumma Anta Rabbi, la ilaha ilia Ant, ‘alayka tawakkalt, wa Anta
them; nor shall they compass any of His knowledge except as He wills. His
preserving them, for He is the Most High, the Supreme.”’

Throne
extends over the heavens and the earth, and He feels no fatigue in guarding
and
m Rabbu-l-Arshi-l-'azim,
wa la hawla wa la
ma shaa-llahu kana wa ma
bi-llahi-l-'Aliyyi-l-'Azim. ATamu anna-
quwwata ilia
lam yashai lam yakun,
llaha ala kulli shay’in Qadir,wa anna-llaha qad ahata bi-kulli shay'in
j»ji Nj Slj iiJ!

Mim ‘ilma. Allahumma aiidhu bika min nafsi wa min sharri kulli dabbatin
Anta akhidhun bi-nasiyatiha, inna Rabbi ala siratim-mustaqim.
U fiL (iiSl IS
p Uj ojilUl 1 This has also
of Allah besides
been reported concerning one of the Companions of the Messenger
Abu ad-Darda’ <&. A person came to him repeatedly and said:
Go to your house, for it has burnt down.” He repeated: “It has not burnt down, be-
sm. cause I heard the Messenger say: “Nothing will happen to anyone who says in the
<f^Ji JZ& ojdiDi Pp morning (and he mentioned the above words), or to his family or his wealth that will
Allahu la ilaha ilia Huwa-THayyu-l-Qayyum,

la ta’khudhuhu sinatun wa displease him.’ I have said that today.” Then he said: “Come with us.” He stood up
la nawm, lahu mafi-s-samawati wa ma fi-l-ard, man dhalladhiyashfa'u tnd they stood up with him. They went to his house, and everything around it had
indahu ilia bi-idhnih, ya lamu ma bayna aydihim wa ma khalfahum, wa burned down but nothing had happened to it.
layuhituna bi-shay’im-min ‘ilmihi ilia bi-ma sha, wasi'a kursiyyuhu-s-

samawati wa-l-ard, wa la ya uduhu hifzuhuma wa Huwa-TAliyyu-l-’Azim.
,
That is the sum of the hadiths which we intended to mention.

Ill
It is sufficient for
anyone
to practice
to whom Allah
it and all the
# gives the capacity. We ask Allah the Exalted for the ability
ways of goodness.
11
We relate in the book of Ibn as-Sunni, from Talq ibn Habib who narrated that 'ill
a man came to Abu ad-Darda and said: Abu ad-Darda’, your house has burnt
down.” He replied:
2 Qur’an 40:1-3.
“It
At-Tirmidhi (2882) and Ibn as-Sunnl

has not burnt down. Allah
(75). At-Tirmidhi
# will not do that, because of the
states that this hadith is gharib.
1 1 ibn as-Sunni (56) from Abu ad-Darda’ and (57) from a male Companion of the Messenger of Allah s§y
3 Qur’an 2:255. *' If
aqi states in his Takhrij ahadith al-lhya’ that this hadith is recorded by at-Tabarani with a weak chain.
143
II
and what Your angels, the bearers of Your Throne, and all
. witn ess1 to Yourself,
(If Wit'*'"'
bear J’
' ~
to. Verily You are Allah. There is no god but
You, Upright in
'nation bear witness
Yc
the Mighty, the Wise. Writedown my testimony after the
jhere is no god but You,
}**
and the people of knowledge. Allah, You are Peace and from
O
WHAT TO SAY ON FRIDAY MORNINGS te5t,m on
. ,, 0
f the angels
and to You does peace return. I ask You, the Owner of majesty, bounty and
s peace
IW answer our prayer, to grant us what we wish for, and to favour us with that
our, to
know that anything that is said on days other than Friday should also be said on
Your Creation. O Allah, correct for me my religion, in
which You have favoured
Friday. mustahabb to perform more dhikr on Friday and to increase in praying W ith
my affairs, and improve for me my worldly life,
It is which
in is
[. h i s the preservation of
for blessings upon the Messenger of Allah
existence, and improve for
me my Hereafter, to which is my return”'
We relate in the book of Ibn as-Sunni from Anas who reported that the Mes-
senger of Allah said: “If a person says thrice on Friday morning before the Subh °y> '
'•0-W-
\ I *1 lAiUi?'
jUjjjl
f
salah: I ask forgiveness of Allah, besides Whom there is no god, the Living, the Self-Sub-
O
w
sisting, and I repent to Him, Allah will forgive his sins even if they be as abundant a11>j Aj Uj til)
as i*Jdl :UliU-
the foam of the sea .”
d
1
ci ^
.£) yij l ^ 3JI a |
tHJjj UUaj ‘(0^' lij'j
M
l^^tlJl
Astaghfiru-lldha-lladhi la ilaha
It is
of the
mustahabb
dawn
to make du'a'm abundance
until the setting of the sun,
ilia Huwa-l Hayyu-l-Qayyumu wa atubu
hoping
all day on Friday, from the breaking
to coincide with the
ilayh.
moment of
013 X&J ^ 013 && o'
$% 'S U
acceptance. There are different opinions about this. Some say it is after the break of
dawn and before sunrise, some say it is after sunrise, some say it is after midday, some
say it is after Asr, and some have other opinions. The most correct view, or rather the -
j|
J- ^ 1^' Q**
correct view — no other one being acceptable — is that which is expressed in the Sahih Al-hamdu li-lldhi-lladhi jallala lana-l-yawma 'dfiyatah, wa jaa bi-sh-shamsi
^ Allahumma asbahtu ashhadu laka bima shahidta bihi li-nafsika,

l
of Muslim on the authority of Abu

2
Musa al-Ash arI: that the Messenger of Allah min matla'iha,
said that it is between the time the Imam sits on the minbar and the time he says the wa shahidat bihimalaikatuka wa hamalatu arshika wajami u khalqik: annaka
salam to end the salah. Anta-llahu la ilaha ilia Anta-l-Qd'imu bi-l-qist, la ilaha ilia Anta-T Azizu-T
Hakim, uktub shahadati ba'da shahdhati-l-mald ikati wa uli-l- ilm, Allahumma
Anta-s-Salamu wa minka-s-salam, wa ilayka-s-salam, asaluka yd Dha-TJalali
wa-l-lkrdmi an tastajiba land da'watana, wa an tu tiyana raghbatana, wa an
tughniyana 'amman aghnaytahu 'anna min khalqik, Allahumma aslih li diniyya-
'ismatu amri, wa aslih li dunyaya-llati fiha ma ishati, wa

aslih li
lladhi Huwa
akhiratiyya-llati ilayhi munqalabi.
WHAT TO SAY WHEN THE SUN HAS RISEN And we relate that Abdullah ibn Mas'ud appointed someone to look out for the
sunrise for him. he was informed that the sun had risen he said: “Praise be
When to
we relate from the book of Ibn as-Sunni with a weak isnad from Abu Said al-
Allah, Who has granted us this day and in it has waived our offences.
Khudrl ifb who reported that when the sun rose the Messenger of Allah i|| used to
say: “ Praise be to Allah, Who has covered us today with well-beingfrom Him and brought .li \'j£- UJlilj lift UJ U~Aj AU .uiU'
the sun from its rising-place. O Allah, I have woken up bearing witness to You with what
Al-hamdu li-lldhi-lladhi wahaba land hadha-l-
1 Ibn as-Sunni (82). Its chain is very weak, as it includes Ishaq ibn Khalid, who narrated from Asd yawma wa aqalana fihi ‘atharatina.
al- Aziz ibn ‘Abdullah, who narrated from Khusayf from Anas. 'Ihere is a difference of opinion regarding
Khusayf.whodid not hear this hadith from Anas. ‘Abdal-'AzIz was accused by Ahmad of lying. As for Ishaq’
Ibn Adi claims that he narrated munkar hadiths. See Ibn Hajar’s Nata’ij al-afkar (187).
2 Muslim (853).
145
Kitab al-Adhkar
[the setting
of the sun. Imam Abu Mansur al-Azhari said: “Evening ( al-'ashiyy ),
1
ording to the
Arabs, is the time from when the sun passes its zenith until it sets.”
WHAT TO SAY AFTER THE SUN HAS

RISEN
WHAT TO SAY BETWEEN ‘ASR AND SUNSET
tE HAVE ALREADY discussed what one should say after Zuhr and similarly after
sr. It is
mustahabb to perform abundant dhikr more emphasised
after Asr. This is
ecause it is ‘the middle salah’ [referred to in Quran] according to some groups of
arlierand later ‘ulama. Likewise, it is mustahabb to take more care to perform

dhikr
the salah of Subh.
"
fter It is these two prayers which are most souimdly said to be ‘the
liddle salah’. It is
iwards the
mustahabb
end of the day.
to —
do a great deal of dhikr after ‘Asr and even more1
Allah % says: “And celebrate the praises of your Lord before the rising of the
in and before its setting .” 2
Wa sabbih bi-hamdi Rabbika qabla tulu'i-sh-shamsi wa qabla ghurubiha.

Allah §s also says: “And celebrate the praises of your Lord in the evening and
the morning .” 3
316 ^ the b °° k ° f at '

Tirmidhl from Abdullah ibn
thalTh "t as-Sa’ib who reported
* used form four
*
„d h
,J deed
“ hC h “ r ‘
:°
r
n ”'*1. .he door, of the
1
heavens are opened, ,o

z Wa sabbih bi-hamdi Rabbika bi-l-‘ashiyyi wa-l-ibkdr.
; j I like
Allah g also says: “And remember your Lord in your soul with fear and humility,
’
I, tltZTf
armslahabb r T‘
perform much dhikr after
to
d '“"l>ed .hi, a, a hasan hadi.h
ones usual acts of worship after Zuhr d invoke [Him] without
speaking loudly, in the mornings and evenings .” 4
S °f ° f A »ah: “And celebrate the
ord in the
aord ,h evening vour
praises of X
P
and in the morning .” 3 QjSj AslS-j \sdjdad dLju ijJjj
Wa-dhkur Rabbaka fi nafsika tadarru'an wa khifatan wa

dima-l-jahri mina-l-qawli bi-l-ghuduwwi wa-l-asdl.
Wa sabbih bi-hamdi Rabbika
bi-l-'ashiyyi wa-l-ibkar.
Linguists say that al-ashiyy

(‘the evening) denotes
the time between middav

2 At-TirmidhI
(478), who states that this hadith is hasan
gharib. It is also graded as hasan by Ibn
3 Qur’an Hajar.
40:55.
Kitab al-Adhkar
2 :
nthe book of Ibn as-Sunnl
from Umm Salamah^, Who reported that
, t
would enter her
Allah % says: “In. . .which He is glorified in the mornings and in the evening
U rC 3 ! neer of Allah # prayed the salah of Maghrib he
by men whom neither trade nor sale can divert from the remembrance of Allah;
ie
in Your religion .
f Jnd eyesight, make our hearts firm

ts
Yusabbihu lahufihd bi-l-ghuduwwi wa-l-dsdli rijalun la
tulhlhim tijaratun wa la bay'un ‘an dhikri-lldh. thabbit quluband ‘aid dimk.

Yd Muqalliba-l-qulubi
We have seen previously that ‘evening’ (asal) is the time between ‘Asr and Maghri frnm t he book of at-Tirmidhl,
from Ammar ibn Shabib * who
We relate in the book of Ibn as-Sunnl with a weak isnad from Anas who r 1 Îhlt
.
tp
the Messenger of
Allah said: “If a # person says ten times after
the
“To with people who remember Allah and has no partner To Him
ported that the Messenger of Allah said: sit
There ,s no god but Allah.
He is Alone
the si'
something dearer to me than freeing ''‘If
ing and causes death and H
% Him belongs all praise. He gives
eight
from the salah of Asr until sunset is life
children of Ismail.” * ‘"‘"‘Z ZJ 21

"“er
ion tv and to
will appoint guards for him who will protect him from
ten accepted
r °:
• „ "ifp m the morning. AU.h will also record for himfor freeing ten
ten mortal sins; and he will get the reward due
'ddeeds and expiate
We do no, know of Amma, tbn
Shabib
I Weaves.--
V ing listened
At-Tirmidhi
to
commented:
the Prophet #.
ADHAN OF MAGHRIB
WHAT TO SAY UPON HEARING THE
UmmI La ildha iUa-Uahu wahdahu

.jA
Id sharika
^ $ &'£) lah,
LsH
lahu-l-mulku wa lahu-
we have related from the Sunans of Abu Dawud and at-Tirmidhl, from shay in qadir.
taught me to say at the time II l-hamd, yuhyi wa yumit, wa Huwa ‘aid kulli
Salamah who reported: “The Messenger of Allah s||
of the adhdn of Maghrib: O Allah, this is the approach of Your night, the retreat of Your
an-Nasa I has narrated in his book ‘Amal al-yawm wa
I say:
day and the time when voices call out to You, so forgive me
..tiljlti O \'ya\f ^
Allahumma hadha iqbalu laylika wa idbaru
naharika wa aswatu duatik, ighfir li.
WHAT TO SAY AFTER THE SALAH OF MAGHRIB

— ... 1 a- f.arCi ihn Haiar states that this hadith
was reported by
mustahabb Ibn as-Sunni (663) and Nata i) al-ajkar ( )• J .
we have already mentioned what should be said after every salah. It is 1
to add to this, and say the following after the Sunnah prayers of Maghrib.
t as-Sunni via
iwever, I have found
Sad ibn as-Salt,
this
who
hadith with
narrated it from Ata
a hasan
.bn A,lan
chain which leac s ac

A a^has declared to be a
êe^decla
# ^
liar,
who states that this hadith

is b^hanh.
a At-Tirmidhl (35*),
know of Ammar ibn Shabib having heard
,t from Proph « Ibn
1 Qur’an 24:36. al-Uyth ibn Sad, and we do not
2 Ibn as-Sunnl (675). J| ar
grades it as hasan.
3 Abu Dawud (530) and at-Tirmidhl (3583)-

Kitab al-Adhkdr
WHAT TO SAY WHEN ONE INTENDS TO

WHAT TO RECITE IN AND AFTER THE SALAH OF WITR
SLEEP AND IS LYING IN BED
IT IS SUNNAH for a person performing W7fr with three rakahs to recite in th

“Truly in the creation of the heavens
and the earth and the al-
first, after al-Fatihah Sabbihi-sma Rabbika-l-A'ld (“Glorify the name of your Lor & s
.
those who
there are signs for men of understanding:
,
the Most High”'); in the second Qul Yd ayyuha-l-kdfirun (“Say: O you who reje of night and day
sitting, and lying on their sides.
faith”
2
); and in the third Qul Huwa-lldhu Ahad (“Say: He is Allah, One” 3
) and t ember Allah standing,
< n 0 .
Muawwidhatayn. If he forgets to recite Sabbihi-sma Rabbika-l-Ald he should reci

Jill'
I')
it with Qul Yd ayyuha-l-kdfirun in the second. Likewise, if he forgets to recite Q« jyj
Yd ayyuha-l-kdfirun in the second, he should recite it in the third together with Q
Huwa-lldhu Ahad and the Muawwidhatayn.
We relate in the Sunans of Abu Dawud, an-Nasa i and others, with a sahih isn relate in
Hudhayfah ibn al-Yaman
the Sahih of al-Bukhari from
and Abu %
from Ubayy ibn Ka b <$, who reported that when the Messenger of Allah *§ said t rr u who reported that when the Messenger
3'
of Allah went to bed he would
#
Muslim,
“
to the King, the All-Holy A
and in the narration o Your Name, Allah, do I live
and die 2 We also relate it from the Sahih of ,”
salam in Witr he said: Glory be

an-Nasa’i and Ibn as-Sunni "Glory be to the King, the All- Holy" three times. t al-Bara ibn ‘Azib’s narration if,.
dill"
Subhana-l-Maliki-l-Quddus.
Bismika-llahumma ahya wa amut.
And we relate from the Sunans of Abu Dawud, at I irmidhi and an-Nasa i from nd we from the Sahihs of al-Bukhari and Muslim
relate
from ‘All * who said
“When you to bed or go
‘All who reported that the Messenger of Allah # used to say at the end of Witr: “0 Ml] tthe Messenger of Allah told him and Fatimah: # retire
times,
times, Glory be to Allah thirty-three
Allah, I seek protection in Your pleasure from Your wrath and in Your forgiveness from 'eep, say Allah is greater thirty-three
jjjJl
According to another report he said: And,
Your punishment. I seek protection from You in You. 1 cannot enumerate Your praise; You II Praise be to Allah thirty-three times.”
times
”
ike tasbih thirty-four times” and in
another “And make takbir thirty-four
are as You have praised Yourself.
5
At-Tirmidhi describes this hadith as hasan.
o
the time I heard it from the Messenger
%, said: “I have never missed it since
Siffin?” he was asked. Not even
Sjilj ttihjyLc- ja (HjIsUIj Ja ah “Not even on the night before the battle of
the night of Siffin,” he replied. 3
tDuil fjst- oIIj' U5" Oil ‘tillic- I'll I ‘iIIIa
fjS 1 il" < J) ‘ o'i’V"’

Allahumma inni audhu bi-ridaka min sakhatik, wa audhu
wa audhu bika mink, la uhsi Subhdna-lldh, al-hamdu li-lldh, Alldhu akbar.
bi-muafatika min ‘uqubatik,
thanaan ‘alayk, Anta kama athnayta ‘ala nafsik.
And we relate from the Sahihs of al-Bukhari and Muslim,
from Abu Hurayrah, %
said: “When any of you retires to
bed,
.0reported that the Messenger of Allah # know
because he does not
should dust his bed off with the corner of his trousers,
In Your name, my Lord, I lay down
t came [to he should say.
it] after him. Then
then have mercy on and if You
again. If You take my soul,
it;
' side and by You I raise it
4
ease it, protect it by that with which You protect Your righteous slaves .
1 Qur’an 87:1.
1
Qur’an 3:190-191.
2 Qur’an 109:1.
Qur’an 112:1.
3
3 Al-Bukhari (6318), Muslim (2727), and Abu Dawud (2988).
4 Abu Dawud (1423) and Ibn as-Sunnl (711). Abu Dawud (5050), and at-Tirmidhi (3398)-
5 Abu Dawud (1423), at-Tirmidhi (3561), and an-Nasa’i (3/249).
Kitab al-Adhkar
COs_~* jj tA*3j CAjj

1
I ô- CUxd?j (Jj '
•
ht you will die in the true religion. Make these the last words that you say.”
1
n
of one of al-Bukhari s versions, whereas the rest of the narration
'j
||f he wor ding
.îwJUa)! izibnj Uj jjj d^jll
dj
which is very similar.
^Muslim’s version,
Bismika Rabbi wada'tu jambi wa bika arfauh, in amsakta nafsifa-
rhamha, wa in arsaltaha fa-hfazha bima tahfazu bihi-s-salihin.
And we relate from the two Sahibs, from A’ishah that when the Messenger
of
tiiili Sij N tdLl} aLc-jj
Allah went to bed he blew onto his hands, recited al-Muawwidhat, and passed
them over his body .
1
. cJSjj\ jJl diluj
And we relate from the two Sahihs, from ‘A’ ishah «$&, who also reported that every wa fawwadtu amri ilayk, wa alja’tu
Allahumma inniaslamtu nafsi ilayk,
night when the Messenger of Allah <s§ went to bed, he put his palms together, blew wa rahbatan maljaa wa la manja minka
zahriilayk, raghbatan ilayk, la
onto them, and recited over them “Say: He is Allah, One”, “Say: I seek protection
amantu bi-Kitabika-lladhi anzalt, wa Nabiyyika-lladhi arsalt.
ilia ilayk,
in the Lord of the dawn” 2 and “Say: I seek protection in the Lord of men”. Then he
Messenger of
passed them over whatever parts of his body he was able to, beginning with his head, We relate in the Sahih of al-Bukhari that Abu Hurayrah #, said: “The
appointed me to look after the charity given for Ramadan. A person came to
his face, and the front part of his body. He did this thrice. 3 The linguists say that the Allah #
started to pick and take from the food.” He recounted the rest of the hadith
meaning of an-nafth is ‘a light puff of breath without spittle’ (nafkh latif bi-la riq), me and
the end he said: “When you go to bed, recite the Verse of the Throne (Ayat al-
and at
Kursi), [which begins] Allahu la ilaha ilia Huwa al-Hayyu-l-Qayyum. It will continue
to God-given protection for you, and Shay tan will not come near to you until the
be a
jj morning.” The Messenger of Allah #

said: “ [That person] told the truth even though
That was Shaytan.” Al-Bukhari narrated this hadith in his Sahih, saying:
2
he is a liar.
‘“Uthman ibn al-Haytham said that Awf related to us from Muhammad ibn Sirin from
Qul Huwa-llahu Ahad. .
Abu Hurayrah”. This is a continuous ( muttasil chain. ‘Uthman ibn al-Haytham was
Qul audhu bi-Rabbi-l-falaq. .

one of the teachers of al-Bukhari from whom he related in his Sahih.
[However] Abu Abdullah al-Humaydi said in his al-Jam‘ bayn as-Sahihayn that
Qul audhu bi-Rabbi-n-nas. .
al-Bukhari narrated this hadith with its isnad in shortened form (ta'liq). Ihat is not
We relate in the two Sahihs from Abu Mas'ud al-Ansari al-Badrl, whose other acceptable. The correct and preferred position of scholars and researchers ( muhaq
-
name was ‘Uqbah ibn Amr who reported that the Messenger of Allah said: qiqun) is that the statement of al-Bukhari and others that ‘So-and-so said is taken
“Whoever recites two verses from Surat al-Baqarah at night, they will suffice for him.” 4
to imply his having heard directly from him as well as there being continuity in the
The ‘ulama differ about the meaning of “they will suffice for him”. Some say it means chain of transmission was not someone who concealed gaps in his
if [the narrator]
[they will protect him] from calamities and misfortune on that night. Others say it will chains oftransmission ( mudallis and he had encountered him. This is one of those.
suffice for him in place of the prayer at night ( Tahajjud ). I say that both are possible. Where a narration’s isnad is in abridged ( muallaq form, this term denotes an isnad in
We relate in the two Sahihs, from al-Bara’ ibn Azib who reported that Allah’s which al-Bukhari omits to mention his teacher or more [narrators between him and
Messenger H told him: “When you go to bed, perform ablution as you would for the narrator
cited] by saying, regarding hadiths such as this: ‘“Awf said “Muhammad
salah, then liedown on your right side and recite: O Allah, I submit my soul to You, ihn Sirin
said”, and “Abu Hurayrah said”. 3
and I entrust my destiny to You. I retreat unto You for protection, with hope in You and We relate in Mother of the
the Sunan of Abu Dawud that Hafsah the Believers,
fear of You. Ihere is no refuge and no safety from You but with You. I affirm myfaith in reported that
when the Messenger of Allah # was about to lie down he put his right
Your Book, which You revealed, and Your Messenger, whom You sent. If you pass away hand under
his cheek, then said: “O Allah, save me from Your punishment on the day
1
Al-Bukhari (6313), Muslim (2710), Abu Dawud (5046), and at-Tirmidhi (3391).
1 Al-Bukhari (6319), Muslim (2192), al-Muwatta (2/942), Abu Dawud (3902), and at-Tirmidhi ( 33 !
2
Al-Bukhari (2311). Ibn Hajar states in Fath al-Bari (4/489) that this contains the merit of Ayat al-
2 Qur’an 114.
kii
4 Al-Bukhari (5009), Muslim (808), Abu Dawud (1397), and at-Tirmidhi (2884).
^ and the
IS
last verses of Surat al-Baqarah,
not been mentioned.
and that the jinn eat from the food upon which the name of
3 h-one of whom
al-Bukhari met.
152
153
Kitab al-Adhkar
that You resu rrect Your slaves .” He said this thrice At-Tirmidhi narrated
1
.
this
Hudhayfah from the Prophet
t
fmpower of the mighty does not avail them against You. Glory be to You,
Allah, and to
#, and described this hadith as hasan sahih.
narrated a version from al-Bara’ ibn ‘Azib which
He ^
S°
You belongs
all praise .
1
did not mention “thrice”.
Allahumma qini ‘adhabaka yawma tab'athu ‘

ibadak. flit ^ r^' d
We relate in the Sahih of Muslim, the Sunans of Abu Dawud,
and Ibn Majah from Abu Hurayrah
at-Tirmidhi, an-Nas' 1'
iILa IS Yj tjijs-j
who reported that when the Messenger J
Allah $ retired to his bed he said: “O
Lord of the heavens and the earth
Allah,
and
Allahumma inni a udhu bi-wajhika-l-karimi wa kalimatika-t-tammati
the Lord of the Mighty Throne, our Lord min sharri md Anta akhidhun bi-ndsiyatih. Allahumma Anta
and the Lord of all things, You Who split takshifu-l-
seed and the grain, You Who revealed the Torah, the Gospels and the Quran,
the maghrama wa ’l-ma’tham. Allahumma Id yuhzamu junduk, wa
I seek Your
Id yukhlafu
protection from the evil of every thing that wa'duk, wa Idyanfau dha-l-jaddi minka-l-jadd, subhdnaka
You hold by the forelock. You are the wa bi-hamdik.
First,
and there is none before You; You are the Last and
there is none after You. You are
the
We relate in the Sahih of Muslim and the Sunans of Abu Dawud and at-Tirmidhi
Manifest and there is none above You. You are
Settle
the
our debts for us and free us from poverty
Hidden and there is none below You
fromÂnas % who reported that when the Messenger of Allah went to bed he #
A Abu Dawud’s version reads: "Settle
said: "Praise be to Allah, Who has fed us, given us to drink, sufficed for us and given
my debts and enrich us
us from poverty .”
shelter. How many there are who have no one to take care
of them and give them shelter!”'
According to at-Tirmidhi, this hadith is hasan sahih.
fojj Vjj 463 ‘9'jUUl oj j^JJI
dV % X jd V g* ^=6 ty\j H^JSI
dL CjL I
oTjallj J^lj Jjlij CSJl ^ Al-hamdu li-llahi-lladhi
lj
at'amana wa saqana, wa kafand wa

^ jj| 4jj
csdl awdnd,fa-kam mim-man
^3 la kafiya lahu wa Id mu’wi.
cij ax ^ csifj
W.
And we relate with
,
° Wn as
a hasan isnad from the Sunan of Abu
Aba Zuhayr a l-Anmari
Dawud from Abu al-Azharl
when the Messenger’
~ Went t0 bed at n| ght he used t0 say: “In the name of Allah do I lay
who reported that
down
6 Alla h> forgive me my sins, ward
'
offfrom me my shaytdn, settle for me my

Allahumma Rabba-s-samdwat, wa Rabba-l-ard, wa bts and enter me into the
Rabba-l-’Arshi-l- Loftiest Assembly The word an-nddiyyu .”
‘azim, Rabband wa Rabba kulli shay’,

has a fathah on
fdliqa-l-habbi wa-n-nawd, wa 6 I mn
kasrah on the letter ddl and shaddah
’
on the letter yd. We relate in the
>
munazzila-t-Tawrati wa-l-Injili wa-l-Qur’dn, audhu

bika min sharri
Ima l U Sulayman
1:1301(1 ibn Mul?ammad ibn Ibrahim
ibn al-Khattab al-Khattabi
kulli dhisharrin Anta akhidhun bi-nasiyatih, (Alhh h aV£
Allahumma Anta-l- mercy 00 hilTd in his commentary on
Awwalu fa-laysa qablaka shay’, wa Anta-l-Akhiru fa-laysa .
this hadith, who said that the word
ba'daka meanS 3 gathering of e
P °P le in a place’. This
similar to the word an-nadi, is
shay, wa Anta-z-Zdhiru fa-laysa fawqaka
shay’, wa
its nlJfu 61 "
Anta-l-Bdtinu 8 Undiyah He also said: “ What is meant by the words
'
M, an-nddiyyu-l-a‘ld
fa-laysa dunaka shay iqdi anna-d-dayn, wa aghnina min is ‘the „
gathering
,
al-faqr. of the angels’, ‘the highest assembly
of the angels 3 ’.
We relate with a fofib isnad from the Sunans of Abu Dawud and an-Nasa’i from
_ ;
‘Ah who narrated that the Messenger of Allah

# used to say when it was time to Ahl
go to bed: O Allah, I seek protection by Your Noble Countenance and by Your Perfect
Words from the evil of all that You hold by the forelock. O Allah, it is You Who remove
j
j
1
1 J ‘(J
disj
debt and sin. O Allah, Your army is never defeated and Your promise is never broke «
Btsmi-lldhi wada'tu jambi,
Alldhumma-ghfir li dhambi, wa akhsi’
j
shaytdni, wafukka rihdni, wa-j‘almfi-n-Nadiyyi-l-A‘ld.
DaWUd l5 ° 52y
1 bu Dav™ d ° 40) at-Tirmidhi (3395), and Ibn
(5 2
Ibn ya i
ar states that this hadit1 ' is hasan.
Majah (2873). Ibn Hajar grades Musl
2
^ ,
-
Muslim (2713), Abu Dawud (5051), at-Tirmidhi

it as hasan.
AK-
S
(271 5 )> at-Tirmidhi
(3396), and Abu Dawud (5053).
(3397), and Ibn Majah (2873). H3
Dawud (5054).
154
I 155
Kitab al-Adhkar
Allah will forgive his sins even if they be as abundant as
And we from the Sunans of Abu Dawud and at-Tirmidhi from to Him, three times,
relate Nawu I they be as
if they be equal in number to the stars, even if
al-Ashja‘i who reported that the Messenger of Allah H told him: “Recite Quly^ of the sea, even
J number to the days of the world .” 2
of ‘Alij,’ even if they be equal in
ayyuha-l-kdfirun (‘Say: O you who reject faith’ 1
), then sleep after you have completed « if the sands

it, for it will absolve you of idolatry .” 2 AUl
.alii
And in the Musnad of Abu Ya'la al-Mawsill from Ibn ‘Abbas who narrated
1
that
the Messenger of Allah <;§• said: “Shall I not show you words that will save you from ghfiru-lldha-lladhi la ilaha ilia Huwa-l-Hayyu-l-Qayyumu wa atubu ilayh.
assigning partners to Allah? Recite Qul Yd ayyuha-l-kafirun (‘Say: O you who reject
•
relate in the
Sunans of Abu Dawud and others, with a sahih isnad, that it is
faith’) when you go to sleep.”

-ted that a
man from the Companions of the Messenger # narrated: “I was
And we relate from the Sunans of Abu Dawud and at-Tirmidhi, from ‘Irbad ibn
with the Messenger of Allah #
when a man from his Companions came and
Sariyah «$,, that the Messenger of Allah H used to recite those chapters that begin g
‘Messenger of Allah, I was bitten last night
and I could not sleep until morning.’
with the glorification of Allah before he lay down At-Tirmidhi
.
3
considered this
He you had said in the
iked' ‘By what?’‘A scorpion,’ the man replied. said: ‘If
hadith hasan. He created,
in the perfect words of Allah from the evil of that
ing I seek protection
:
who
And we
sleep until he
relate from ‘A’ishah
had recited the chapters Bani
said that the
Isra’il
Messenger of Allah
and az-Zumard According
did not
to
* ing would have harmed you, if
.’”
Allah willed 3
at-Tirmidhi this hadith is hasan.

We relate in the
ported that the Messenger of Allah

Sunan of Abu Dawud with
used to say when he went to bed: “Praise be to
a sahih isnad that Ibn ‘Umar ^ re-
I A'udhu bi-kalimdti-lldhi-t-tdmmati min sharri ma khalaq.
Allah Who has protected me, given me refuge, fed me and given me to drink; Who has from the Sunans of Abu Dawud and others and from Abu Hurayrah
e also relate
been gracious to me and showered favours on me; Who has provided for me and has m 'e have already narrated the hadith of Muslim in the chapter on what to say
in
been most generous. Praise be to Allah in all conditions. O Allah, Lord of all things and j lorning and evening.
Sovereign and God of all things, I seek Your protection from Hell-Fire .” 5 the book of Ibn as-Sunni, on the authority of Anas that the Mes-
|
1
e relate in
when he went and
l ser of Allah # advised a man to recite Surat al-Hashr
.” 4
to bed,
he added: “If you die, you will die a martyr” or “As one of the people of Paradise
/Ve relate in the Sahih of Muslim that Ibn ‘Umar instructed a man to say when
cJU- AU 4 j\'y>& ‘
and You death
vent to bed: “O Allah, You created my soul will cause it to die; its
its life are for You. If You keep it alive then protect it, and if You cause it to die then
ve it. O Allah, I ask You for good health and well-being .” Ibn ‘Umar said: “I heard
Al-hamdu li-llahi-lladhi kafani wa awani, wa at'amani wa saqani, i
1
)m the Messenger of Allah sg|-.”
5
wa-lladhi manna ‘alayyafa-afdal, wa-lladhi a'tani fa-ajzal, al-
hamdu li-llahi 'ala kulli hal. Allahumma Rabba kulli shay’in wa (j I

lili tlislijJ Culj
Mdlikah, wa Ilaha kulli shay’, audhu bika mina-n-Nar.
.CiuiJl iHO tl
And we relate from the book of at-Tirmidhi Abu Said al-Khudri

that report-
^ ;
ed that the Messenger of Allah <H said: “If a person, when going to bed, says: I seek Allahumma khalaqta nafsi wa Anta tawaffaha, laka
j
forgiveness of Allah, besides Whom there is no god, the Living, the Self-Subsisting, mamatuha wa mahyaha, in ahyaytaha fa-hfazha, wa in
amattahafa-ghfir laha, Allahumma as’aluka-l-'afiyah.
1 Qur’an 109:1. ;t 1 Alij is the name of a place where there is a lot of sand.
2 At-Tirmidhi (3400), Abu Dawud and al-Futuhat (3/156). Ibn Hajar states that this hadi>
(5055), 2 At-Tirmidhi and Nataij al-afkar (196).
(3394), who states that it is hasan gharib, al-Futuhat (3/160),
is hasatv, however, there is a significant difference of opinion regarding its chain, due to the inclusion
ft ajar gharib ; al-Wassafi and his shaykh are both weak, but something similar
1
states that this hadith is
Abu Ishaq as-Sabi’i. . I e Ported
h9 byTsam ibn Qudamah from 'Atiyyah.
3 At-Tirmidhi (4003), who describes it as hasangharib, Abu Dawud (5057), and Nata'ij al-afka r -
j 3 Abu Dawud (3898).

Ibn Hajar grades it as hasan. thn as-Sunni chain
4
and al-Futuhat (3/161). Ibn Hajar states that this is a gharib hadith; its is
(723)
4 At-Tirmidhi (3402) and al-Futuhat (3/158). Ibn Hajar grades it as hasan. .
:|gj y weak because it includes Yazid ibn Aban ar-Raqashi, who narrated the hadith from Anas.
5 Abu Dawud (5058) and al-Futuhat (3/158). Ibn Hajar states that this hadith is hasan. Further reseat
5 Muslim (2712).
is needed to ascertain whether it is sahih.
157
156
And we relate from the Sunans of Abu Dawud, at-Tirmidhi and others, with slumber overtakes him will not move at any time in the night asking Allah
sahil, til
3
world and the Hereafter without Him granting
1
isnads from the hadith of Abu Hurayrah if^.as we previously mentioned in the it to him.’”
chapt er 0 d in this i
on What to Say in the Morning and Evening (51) in which he

told a story about from ‘A’ishah who reported that when the Messenger of Allah
Abu And we narrate
Bakr as-Siddiq The Prophet :j| said: “Say: O Allah Creator of the heavens and
,
the nt to
.
bed he said: “O Allah, let me enjoy my hearing and my sight and make them
earth, Knower of the Unseen and the Seen, Lord and Sovereign of all things, I bear witnes
eritfro m me. Help me against my enemy and show me how to avenge myself against
that there is no god but You. I seek Your protection from the evil of my ego and the I seek Your protection from crippling debt, and from hunger, for it is the
evil 0 Allah,
and polytheism of Shaytan .” He said: “Say this when you get up in the morning companion ,” 2
and s t evil
in the evening and when you go to bed.” 237
fe sfe life-
tjij= v
\k Js- ijfe'j ‘tifej fe-S fes' fe
^
4aSCJ_«j JS" l_Jj c_~A]i ^Jlc- |||p 0 ^
.tS'jfij jlL-iJl ijC-l Sj AdJ} N ji

Allahumma amti’ni bi-sam'i wa basari, wa-falhuma’l-waritha minni,
(_)-?
Allahumma Fatira-s-samawati
shahadah, Rabba
wa-l-ard, Alima-l-ghaybi wa-sh- wa-nsurni ‘ala ‘aduwwi, wa arini minhu tha’ri, Allahumma inni audhu I
kulli shay’in wa Malikah, ashhadu an la ilaha ilia Ant. bika min ghalabati-d-dayn, wa mina-l-ju,fa-innahu bi’sa-d-daji'.
A’udhu bika min sharri nafsi wa min sharri-sh-Shaytani wa shirkih.

The 'ulama say that “make my hearing and my sight inherit from me” means ip
We relate in the books of at-Tirmidhi and Ibn as-Sunni from Shaddad ibn Aws % it they should remain sound and healthy until one Some say that it means
dies. IS:'.
who narrated that the Messenger of Allah $ said: “No Muslim goes to bed and then it they should have endurance and strength in old age when the limbs and senses
recites one chapter of the Book of Allah # without Allah appointing an angel who ;ome weak, in other words, “Make them the inheritors of the strength of the other
does not allow anything harmful to come near him until he wakes up.” The isnad of 1
lbs that endure after them.” It is said that the meaning of sam' is ‘retaining what
this hadith is weak. The meaning of the word habba is ‘to be attentive’ or ‘to stand up’. e hears and acting by it’ and the meaning of basar is ‘considering the moral of what
We relate in the book of Ibn as-Sunni from Jabir i%, who narrated that the Mes- e sees’. The wordingand make it my heir’ is also recorded, so that the pronoun [it]
senger of Allah said: “When a mandemon race one

goes to bed, an angel and a ers back to ‘let me enjoy’, which is the reason he made it singular.
another [towards him]. The angel says:‘0 Allah, make him end well.’ The demon says: We relate in the same source from A’ishah «)$, that she said, “The Messenger of Allah
‘May he end badly.’ If the man remembers Allah before he sleeps, the angel spends vm ince I began accompanying him—-never slept until he had sought protection SBJil*
the night protecting him.” 2 1 cowardice and laziness, boredom and miserliness, the evil of old age and from
111
We also relate, in [the same source], from ‘Amr ibn al-As that when the Mes- i
IS ng a displeasing aspect of family and wealth, from
punishment in the grave, and
senger of Allah # lay down to sleep he used to say: “O Allah, in Your name, my Lord, sf Shaytan and his idolatry.”
t
3
do I lay down my side, so forgive me my sins!’ 1 It is reported that when A’ishah #, was about to go to sleep she said: “O Allah, I
I You for a pious dream, true and not false, beneficial and not harmful’.’
be spoken to until the morning or until

When she
Srd that, it was known that she was not to
Allahumma bismika Rabbi wadatu jambi,fa-ghfir li dhambi.

(Jj
n woke up at night. 4
We also relate, in All

[the same source] from Abu , Umamah iffc, who reported: “I heard A*i\j dGilT 'yS- AiSS tdiJU? Ujj (2DIS
the Prophet say: ‘Whoever goes to bed in a state of ablution and remembers Allah 1 Ibn as-Sunni
(724) and al-Futuhat (3/165). Ibn Hajar states that this hadith was reported by Ibn
nni from Isma'il ibn 'Ayyash, whose narrations from the HijazI narrators are weak, and this is one of
IS!
His sheikhs 'Abdullah ibn 'Abd ar-Rahman al-Makki and Shahr ibn Hawshab have been criticised.
Ibn as-Sunni and Nata’ij al-afkar (199). Ibn Hajar states that this hadith was reported by Ibn
BSifiS!l (739)
1 At-Tirmidhi (3404), Ibn as-Sunni (751), and al-Futuhat (3/163). According to ibn Hajar this hadith
ni from Abu’l-Miqdam Hisham ibn Ziyad.who narrated it from Hisham ibn'Urwah, who narrated
n his father, consensus about the weakness of Abu TMiqdams
is hascm because it is narrated through other chains which corroborate each other. who narrated it from her. There is
ussion.
2 Ibn as-Sunni (750) and al-Futuhat (3/164). Ibn Hajar mentions that those who report this hadith
are: an-Nasa’i, al-Hakim in al-Mustadrak, Ibn Hibban, and Abu Ya'la. He also states that he is surprise" hn as-Sunni (741). Ibn Hajar mentions that there are supporting narrations for different parts of
an-Nawawi referenced only Ibn as-Sunni, when dith.
that this hadith is present in (hose well-known books.
Ibn as-Sunni (719), with a slight change in wording, and al-Futuhat (3/164). Ibn Hajar references it !bn as-Sunni Hajar states that was reported by Ibn as-Sunni via
3 (748) and al-Futuhat (3/170). Ibn it
a| ns,and
from at-Tabarani and graded it as hasan. is a mawquf narration with a sahih chain.
158 159
m Kitab al-Adhkar
Alldhumma innl asaluka ru’ya salihah, sadiqatan
ghayra kadhibah, nafi atari ghayra darrah.
The Imam and HafizAbu Bakr ibn Abu Dawud narrated with bis isnad from ‘Aft
WHAT TO SAY WHEN WAKING UP AT NIGHT
who said: “I have not known any intelligent person who went to sleep before re
AND WISHING TO SLEEP AFTERWARDS
.
citing the last three verses of Surat al-Baqarah"' The isnad is sahih according to the
conditions of al-Bukhari and Muslim.

two types of people who wake up at night: one who
does not
And he also related from ‘All % that he said: “I have never known an intelligent that THERE are
adhkar appropriate for him);
^
waking up (we have already mentioned the
person who entered into Islam and then went to sleep before reciting the Verse of
after
the latter to remember
the Throne.”
2
a one who
he
wants to sleep afterwards. It is mustahabb for
falls asleep. Many adhkar have been conveyed in this regard. Some in
Ibrahim an-Nakha‘i said: “They used to teach them to recite the Mu'awwidhatayfi until
such as [the followingl:
going to bed.” According to another report he said: “They category have already been quoted,
irst
Surahs 113 and 114) before
‘Ubadah ibn as-Samit Hfr reported that
(
, re l a te in the Sahih
of al-Bukhari that
used to love reciting the chapters Qul Huwa-llahu Ahad ( al-Ikhlas )
and al-Mu‘aw- si
said: “Whoever wakes up from his sleep
and says: There is no god but
widhatayn thrice every night.” 3 The isnad is sahih according to the conditions of
Prophet # and to Him belongs all praise,
h, One without partner. To Him belongs sovereignty
Muslim. no
tH Praise be to Allah and glory be to Allah. There is
tioned
Tire hadiths and narrations on
sufficient for those who
this subject are numerous.
have been given the ability to practice
What we have men-
it. We have
m He has power over
but Allah. Allah
all things.
is greater and there is no power and no strength except in Allah, and

is
he makes
EM says- 0 Allah, forgive me or supplicates, his prayer will be answered.
I If
not mentioned any more than this in order not to bore the student. And Allah knows
text of The most approved
that has been mentioned .'.Hi
ution and performs saldh, his saldh will be accepted.”'
best. It is most appropriate that one should practice all in
akbar. This is
illa-llah’ before ‘wa-llahu
what most ukharl states that one should say‘Ld ilaha
this chapter. If one is unable to do so, then one should shorten it to is
recorded
The wording is
mentioned by al-Humaydl in al-]am‘bayn as-Sahihayn.
important, if one can. Abu Dawud’s narration.
t-Tirmidhis narration and some others, but is omitted in
this hadith
-Walk! ibn Muslim is in doubt as to the authenticity of the part of
me, or one supplicates”. He was one of the transmitters of this

ch reads, “Forgive
dith and one of the teachers of the teachers of al-Bukhari,

Abu Dawud, at-T irmidhi
6l d others.
with doubled letter ra means he got up, awoke.
e word ta'arr, ,
N oJd>-J ‘dill Si] aSI H

THE DISAPPROVAL OF SLEEPING WITHOUT THE DHIKR OF ALLAH djj kiilUl dj idj
we relate from Dawud, with a good isnad, from Abu Hurayrah

the Sunan of Abu
Sj\ ^ ^'3 ^
% who related that the Messenger of Allah
Allah ft is not remembered will have loss and decrease from Allah, and
#
said: “Whoever sits in a place where
whoever lies
The
.
1$ fj % $ &!3
lahu-l-mulk, wa
down without remembering Allah ft will have loss and decrease from Allah.”
4
La ilaha illa-llah, wahdahu Id sharika lah,
wa Huwa aid kulli shay’in qadir, li- wa-l-hamdu

word tirah, with kasrah on the letter ta and fathah over the letter ra, means
loss
lahu-l-hamd, \
llah, wa subhana-llah, wa Id ilaha illa-llah,

wa-llahu akbar, wa
( naqs or consequence ( tabiah ).
J1
Id hawla wa Id quwwati ilia bi-lldh, Alldhumma-ghfir li.
consider weak,
»
We relate in the Sunan of Abu Dawud, with an isnad he did not
was reported by A
1 Al-Futuhdt (3/170) and Natd 'ij al-afkar (200). Ibn Hajar
Bakr ‘Abdullah ibn Abi Dawud Sulayman ibn Ash‘ath in the
states that this hadith
book Shariat al-qari via two chains, the

fits A’ishah that when the Messenger of Allah #
woke up at night he used to
to You. O Allah, I ask Your forgiveness for my
an-Nawawi mentions.
There is no god but You, glory be
of them being sahih as
and ask You for Your Mercy. O Allah, increase me in knowledge and do not turn
2 Ibn Hajar states that this was reported by Ibn Abi Dawud, and its chain is hasan. I
Al-Futuhat (3/172). 'lhe report from an-Nakha‘i is reported by Ibn Abi Dawud via two chains, bo
3
of which arc sahih.

•Bukhari (1154), at-Tirmidhi (34 ll )> anc^ Abu Dawud (5060).
4 Abu Dawud (5059).
160
Kitab al-Adhkar
that it had
ft on du 'a
'
end of the Book of Salat, from Malik who said
at the
my heart away after You have guided me. Grant me mercy from You. Verily You are would
ad-Darda got up in the middle of the night he
Ever-Bestowing!’' uA him that when Abu
You are the Ever-Living, the
have set, but
fSe have gone to sleep and the stars
(gharubat ).
djl djfdj iîjj ^1)1 The meaning of gharat is ‘set’
^
Subsisting
.cjlijli Col dljl dlijJ cJ>j M "^r 1
^5? p dj .
«f
waAnta Hayyun Qayyum.

£>& o»jS5»
Let ;7dfia m Ant, subhanaka-llahumma, astaghfiruka li-dhanbi, wa Ndmati-l-uyun, wa gharati-n-nujum,
as’aluka rahmatak, Allahumma zidni ‘ilma, wa la tuzigh qalbi bada idh
hadaytani, wa hab li min ladunka rahmah, innaka Anta-l-Wahhab.
We relate in the book of Ibn as-Sunnl from ‘A’ishah «$, who reported that when
the Messenger of Allah H woke up at night ( ta‘arra ) he would say: “There is nogdijB
but You: Allah, the One, the All-Conquering, Lord of the heavens and the earth and all
1
that is between them, the Mighty, the All- Forgiving!’
WHAT TO SAY WHEN UNABLE TO SLEEP
&j| j,dl U) o l£i)l d J^\j\ 4111 d\

La ildha Anta-llahu-l-Wahidu-l-Qahhar, Rabbu-s-samawati relate from the book of Ibn as-Sunni
that Zayd ibn Thabit narrated: % I
ilia
and he ‘Say: O
wa-l-ardi wa ma baynahuma-l-‘Azizu-l-Ghaffar. inplained to the Messenger of
Allah about my sleeplessness
# said:
Self-Subsisting.
eyes are resting, but You are Ever-Living,
the stars have set and the
j§
Ever-Living, Self-Subsisting, make my
night
And we relate in the same source with a weak isnad from Abu Hurayrah who
not overcome by slumber or sleep. O
\ are
“When Allah returns the soul away from me what had been
said this and Allah took
I
narrated that he heard the Messenger of Allah s|| say:
Im and my eyes sleep.’ I
of a Muslim servant to him at night, and he glorifies Him, asks Him for forgiveness periencing.”
2
and supplicates to Him, He will accept it from him.” 3

We relate in the books of at-Tirmidhl, Ibn Majah and Ibn as-Sunni with an excel-
Uji-ls N cJ'j
If-
lent isnad from Abu Hurayrah %, who reported that the Messenger of Allah iH
said:
“When any one of you retires to his bed, he should dust his bed with the corner of his °<S\j J jU
‘f
^
waist-wrapper ( izar ), because he does not know what came [to it] after him. Then he wa Anta
Allahumma gharati-n-nujum, wa hada’ati-l-‘uyun,
should say: In Your name, my Lord, I lay down my side and by You I raise it up. If You wa nawm. Yd
Hayyun Qayyum, la ta’khudhuka sinatun la
my soul then have mercy on and if You then protect by that with which
Hayyu yd Qayyum, ahdi layli wa anim ayni.
take it, release it it
hadith hasan
You protect Your righteous servants!’* According to at-Tirmidhi, this is
Habban-with/flt/wfi
The linguists say that sanifat al-izar with kasrah on the letter nun means the side of We relate in the same source that Muhammad ibn Yahya ibn
complained
also said that means either side. n the letter ha and doubled ho’— related that Khalid ibn Walid
letter
on which there are no fringes. it
it It
>the Messenger of Allah #

that he was afflicted by sleeplessness,
so the Prophet #
in the perfect words of Allah
istructed him, when he went to sleep, to seek protection
om His wrath, from the evil of His servants, from the insinuations Shaytan, and
of
ibn Yahya was a
them approaching him. This hadith is mursal, as Muhammad
3
as-sahar ).
l Linguists say that the word al-araq means ‘sleepnessness’ (
’
Al-Muwatta’is). ,
gharib hadith, reported by

Ibn as-Sunni (754) and al-Futuhat (3/177). Ibn Hajar states that this is a
Kamil, and at-'Iabarani in al-Kabir. Ibn al-‘Adi states that Amr bn 1
-Sunni, Abu Ahmad Ibn 'Adi in at-

1 Abu Dawud (5061). transmission is extremely weak, as he
narrates
ayn al-Harrani the only narrator of this hadith; his
is
2 Ibn as-Sunnl (762) and Nataij al-afkar (203). Ibn Hajar grades it as hasan. no-one else narrates.
ensible things
( manakir ) from trustworthy narrators which
3 Ibn as-Sunni (758). Ibn as-Sunni (755). Ibn Hajar states that this is a mursal narration with a sahih isnad.
4 At-Tirmidhi (3392), Ibn Majah (3874), and Ibn as-Sunni (770).
163
I
We relate in the book of at-Tirmidhi with a weak isnad— at-Tirmidhi conside Amr used to teach these words to those of his children who could
• hdullah ibn
it weak— from Buraydah who narrated that Khalid ibn Walid complained to did not understand he wrote down and hung
tand, and for those who it it
th
UI1
Messenger of Allah g|, saying: “Messenger of Allah, I did not sleep last night necks]. At-Tirmidhi classed this hadith as hasan.
becai^ nd their
of insomnia.” So the Prophet s§ told him: “When you retire to bed, say:
O Allah, Âccording to Ibn
as-Sunni’s narration, a man complained to the Prophet :•*} that
Lord
of the Seven Heavens and all that they give shade to, Lord of the Earths and startled in his sleep, so the Messenger of Allah *H said to him: “When
all that had been
they support, Lord of the shaytans (demons) and all those whom they lead astray, be seek protection in the perfect words of Allah from His wrath and His
o to bed say: I
Protector to me from all Your Creation, to prevent them from transgressing against the evil of His slaves and from the enticements of demons-, so prevent
nte p nis
hment,from
or oppressing me. 'lhosewhom You protect are mighty, glorious me $° he said ât, and him.
yhemfr° m apP
is Your praise, and ther ear ‘ n8 t0 •” it left
is no God other than You. There is no god but You .”'
i_jjj teJls! Uj Uj oljllUl oj
fj ^ o' ijU- tcuLbl Uj 65

I
jfc'-
•cJi til Oi v $Ji Oj %J cijui jij ,

5)'
li
Allahumma WHAT TO SAY AFTER SEEING SOMETHING
wa ma azallat, wa Rabba-l-ardina wa
Rabba-s-samdwdti-s-sab'i
I
ma aqallat, wa Rabba-sh-shayatini wa ma adallat, kun lijaran min sharri ONE LIKES OR DISLIKES IN A DREAM
khalqika kullihim jamian an yafruta alayya ahadun minhum aw an yabghi
i
we relate from the Sahih of al-Bukhari, from Abu Said al-Khudri %, who
report-
‘alayy, ‘Azzajaruk, wa jalla thanauk, wa la ilaha ghayruk, la
ilaha ilia Ant.
ed that he heard the Prophet say: “If any of you sees something that he#likes in a
dream, it can only be from Allah #, so let him praise Allah for it and let him tell
people about it.” According to another report he said: “So he should not speak about
it except to those whom he loves, and if he sees something that he does not like, it
64 can only be from Shaytan, so let him seek protection from his evil. He should not
mention it to anyone, and then it will not harm him.”

1
c-A:. - -
And we
-
from the Sahihs of al-Bukhari and Muslim, from Abu Qatadah
relate * * *
WHAT TO SAY WHEN STARTLED IN ONE’S SLEEP that the Messenger of Allah #
said: “A pious dream”— and according to another
report, “A good dream”— “is from Allah, and a nightmare is from Shaytan. So who-
we relate from the Sunans of Abu Dawud, at- Tirmidhl and Ibn as-Sunni, amongst ever sees something that he dislikes should spit thrice to his left and seek protection
others, from Amr ibn Shu ayb who reported from his father who from Shaytan, and then he will not harm him.” 2 Another version states fa-l-yabsuq
reported from his
grandfather that the Messenger of Allah used to teach the Companions these instead of fa-l-yanfuth. The plainest meaning is that it is nafath, which means ‘light
words for moments of fear and terror: “7 seek protection in the perfect words of Allah puffs of breath without spittle’.
from His wrath andfrom the evil of His slaves, and the enticements of demons, andfrom We relate in the Sahih of Muslim from Jabir d&,, who narrated that the Messenger
them approaching me!’ 2 of Allah said: “If any of you sees dream something that he dislikes, he should
in a
s Pff thrice to his left and seek protection from Shaytan, and then turn away from the
ya oL«lxJ! All! oUla side that he was lying on.” 3
At-Tirmidhi relates the narration of Abu Hurayrah who related that the Mes-
oi^js y^j
(j'j sen ger of
s
Allah # said: “If any one of you has a dream that he dislikes,
4
he should not
A'udhu bi-kalimati-llahi-t-tammati min ghadabihi wa sharri Peak about it to anyone; and he should get up and perform sa/dfr.”
‘ibadih, wa min hamazati-sh-shayatini wa an yahdurun.

1
Al-Bukhari (6985)
At - irmidhi and al-butuhat 2 Al-Bukhari (5747) and Muslim (2262).
1
(35 iS) (3/181). Its chain contains al-Hakam ibn Zuhayr, whose narration
is disregarded (matruk) by scholars of hadith. 3 Muslim (2262) and Abu Dawud (5022).
2 Abu Dawud (3893), at-Tirmidhi (3519), Ibn as-Sunni (753), Ahmad (2/181), and al- Hakim (1/548)-
4 At-Tirmidhi
(2292) and al-Futuhat (3/191). Ibn Hajar expresses surprise that Imam an-Nawawi only
164 165
We relate in the book of Ibn as-Sunni that he ft said: “If any one of you has a drea n
that he dislikes, he should spit thrice towards his left and then say: O Allah, I seek You
protection from the works of Shaytan andfrom bad dreams, and no ill will come of it"
THE SECOND HALF OF THE NIGHT
UA AND REPENTANCE
â
’ IN
. 3î
f
j\ $\
2
Allahumma innl a‘udhu bika min ‘amali-sh-Shaytani wa sayyi’dti-l-ahldm. the Sahths of al-Bukhari and
Abu Hurayrah Muslim that
R ATE from
of Allah ft said: “Our Lord comes
down to the lowest
!
’° r
L that the Messenger
will supplicate to Me, that I
in t he last
third of every night and says: ‘Who
Me, that I may give to him? Who will ask
Me
nswer his prayer? Who will ask of
Muslim he ft
‘Liveness, that may forgive him?’"* According to a narration in
I
third of
comes down to the earthly Heaven when
the first
:
, «
Every n ight, Allah H
and says: am the King, I am the King. Who will supplicate to
nie ht has passed
' ‘I
Who will ask of Me, that I may give to him? Who

may answer his prayer?
WHAT TO SAY WHEN TOLD ABOUT A DREAM . that I
He continues to do this until the
li ask Me for forgiveness, that may forgive him?’ I
another report he said: “When half the night or two-

eak of dawn.”
According to
we relate from the book of Ibn as-Sunni that the Prophet ft said to anyone who 1
ids of the night

has passed.”
told him, "I have seen a dream”: “You have seen goodness and may it become goodness at-Tirmidhi from Ami ibn
And we relate from the Sunans of Abu Dawud and
another report he “May you encounter good and may
[in reality]!’ According to said:
h if* reported that he heard the Prophet
who say: “The closest that the Lore#
you be protected from It is good for us and bad for our enemies. Praise be to Allah, are able to be
the last part of the night. So if you
evil.
es to His servants is during
Lord of the Worlds!’ 1 at that time, do so.” At-Tirmidhi
classes this
ong those who remember
Allah ft
"th as hasan sahih.

\
jJ>~ tolly tollLj 1
jy>- jj£=u
.
\ ‘Colj
Khayran ra’ayt, wa khayran yakun. Khayran talqah, wa sharran tawaqqah,

khayran land wa sharran ‘ala adaina, wa-l-hamdu li-llahi Rabbi-l-’dlamin.
DU A* HOURS OF THE NIGHT, HOPING TO

IN ALL
;•
.V
COINCIDE WITH THE MOMENT OF ACCEPTANCE
E RELATE from the Sahih of Muslim from Jabir % who reported: I heard the
which no Muslim asks Allah ft

ophet ft say: ‘There is a time during the night in
or good relating to things of this World or the Hereafter without Allah ft granting
5
tto him; and that is so every night.”
part
that this hadith shows that the last
i Al-Bukhari (7494) and Muslim (758). Ibn Hajar observes
and ask for forgiveness, and that any supplication made
night is a meritorious time to supplicate
1 time is answered.
Abu Dawud (875) and at-Tirmidhi (3574)-
Muslim (757).
167
Kitab al-Adhkar
fyjp * $\ * * £\j\ * ^
ji * diii' * *
^
THE MOST BEAUTIFUL NAMES OF ALLAH *
’jp »
* J\i» * gi
ALLAH % SAYS, “And Allah’s are the Most Beautiful Names .” 1
al-Quddus,
wa-llahu-lladhi Id ilaha ilia Hu, ar-Rahman, ar-Rahim, al-Mabk
al-Mutakabbtr, al-Kha tq,
al-Muhaymin, al-Aziz, al-Jabbar,
Salam, al-Mumin,
al-Wahhdb, ar-Razzaq al-Fatta^
%
Abu Hurayrah
ninety-nine Names: one hundred minus one.
Paradise. He is Single
2
reported that the Messenger of Allah |§ said: “Allah
and He loves the odd-numbered

Whoever memorises them
.” 3
will enter 1 B ar,\
Aim
al-Musawwir, al-Ghaffdr, al-Qahhdr,
al-Qabid, al-Basit, al-Khdfid,
al-MuHzz, al-MudM\ as-Samt
ar-Raft,
al-'Adl, al-Latif, al-Khabir,

al-Halim, al- Azim,al-Ghafur, ash-
" Basir, al-Hakam,
al-Hasib, al-Jahl, al-Kanmar-Raqtb,
al-Kabir, al-Hafiz, al-Muqit,
akitr, al-Ali,
h-Shahtd a-âqq,
al-Wadud, al-Majid, al-Baith, as ,
!: Mujib, al- Wdsi‘, al-Hakim,

al-Hamid, al-Muhsi, al-Mubdi al-Mu
id
VakM al-Qawi, al-Matin, al-Wali,
al- Abaci
• iuil *
^j)l al-Hayy, al-Qayyum, al- Wajid, ai-Mapdal-Wahri
• al-Muhyi, al-Mumit,
al-Muqaddim, al-Muakhkhtr, al-Awwal,
al-
s samad al-Qddir, al-Muqtadir,
* *
* uiiji j\l£\ j}X}\ * tsp\ * ji&ii
* *
1 Mdliku-l-Mulk, Dhu-l-Jalali W
a-l-Ikrdm,al-Muqsit al-Jdnu
al-Afuww, ar-Rauf
*
Î^J! jiaiUJl * JLuUJl jiajlDl * * liljjJI an-Nur, al-Hadt, al-Badt, al-
al-Mughni, al-Mdni, ad-Darr, an-Ndfi,
* * *
al-Ghani,
as-Sabur.
Baqi, al-Warith, ar-Rashid,
* ^ji * j,jji * uipi * &di * * jjJi
and ta, has been narrated instead of
Al-Muqit, with the letters qaf
ba instead
* * cîi * jL^ji *
*jp . ji * * fJiiii Qarib has been narrated instead of
ar-RaqW and al-Mubin with a
known is with ta.

-Matin with ta; but the best
* ju^ji * ^jji *
*
yji * 4^1 * L£)\ *^p\* The meaning of ahsdhd is memorised them’. That is the explanation
that al-Bukhan
narration in
corroborated by a
the majority have given. This explanation is
* Ju^JI *
0 \ * jjJull * iyil * jijM * j^jl * JUflll * sLcd' SI
nih that says, ‘Whoever memorises
them ( man hafizahd). will enter
Paradise. .
It
them, and
also said to apply to anyone who
knows their meanings and believes in
* i>.^ * \$\ * ^ji * * l£\ kdi *
*
them and to embody them as much
as
anyone who is able to pay due attention to
pllil * .uJalt * As-Sl * jes-'lll * Aj>-Uj' can in his actions.

* p-ilsi * fjJuII * ^JdLiuJl *
2
Qur’an 7:180.
Ibn Hajar states in Path al-Bari (11/227) that what is meant by ‘odd-numbered’ here is the Oneness
m
m
of Allah &, which is tawhid. This therefore means that He # is Single as regards His essence, perfection Jn
and actions and that He loves tawhid.
3 Al-Bukhari (6410) and Muslim (2677), up to the words “.

. .loves odd numbers”, 't he rest of the hadith
It was narrated by Safwan, who
is
is reported by at-Tirmidhi (3502), who states that this hadith is gharib.
trustworthy, and who narrated it from more than one person. We only know of it from his transmission-
There is another transmission via Abu Hurayrah, and we do not know of any mention of the names m RECITATION OF QURAN
the narration except in this transmission. It is reported via another chain from Abu Hurayrah containing
mention of the names, but does not have a sahih chain. was also reported by Ibn Hibban ( 23 82
adhkar. The goal
the
Mawarid az-zamdn), al-Hakim

it
(1/16), and Ibn Majah

It
(3861). Al-Busiri states in az-Zawa’id that none of

'
m OW THAT THE recitation of the Qur’an
etiquettes and
is the best of all
objectives. I
is
have previ-
to
with contemplation. Recitation has its

r
the six Imams report the number of Allah’s Beautiful Names in this way except for Ibn Majah and at - >
ite it
an
most authentic, as that of Ibn Majah valuable information on reciters
midhi, with some differences in their order. At-Tirmidhi’s chain is the sly compiled a concise book which contains
.69
reads the Qur’an in less than three days will

not
recitation, the qualities of the latter, and all that pertains to it.
1
It is not befitting
f0 ' said: “A person who
anyone who recites the Qur’an to be ignorant of any of this. I have expressed of A llah ”*
these d it
UIlderS Qur’an up to the reader. If he is
points succinctly in this book and have indicated that
read about whoever wishes [to 2
j
for starting a
recitation of the entire is
should bear in mind

these points] and their clarifications [may look for them] in the appropriate
those who
complete a recitation in one week, then [he
places 'f
one ° night and complete it on
And success is by Allah. , hman used to start his recitation on a Thursday
% his Ihya “It is best is to
It is imperative to be mindful of recitation day and night, whether at home or on Imam Abu Hamid al-Ghazali
d esday
night.
said in :
a journey. Our pious predecessors had various practices and habits when reciting the
*
^mP r
one recitation at night and

lete
another during the day. that is The completion
C° of The
should be on Monday, during or after the two
Qur’an in its entirety. One group would
whole Qur’an every two months
recite the
rak'ahs I-ajr.
vithin a day
d ° ne
others every month, others every ten nights, others every eight days, and others every that is done during the night
should be on Thursday, in the salah of Magh-
m etion
C°
[
seven days. That was done by the majority of our forefathers. Others completed so that one may coincide with the beginning and end of the day.
a f[ er jt . This is
^ 2
said: “They liked
recitation every six days, others in five, others in four, and many did in three. that Amr ibn Murrah, an esteemed Tabi'i,
Many Abu Dawud reports
it
part of the night or the first part

completed a recitation in a day and a night. Another group completed a recitation of the Qur’an in the first
to
complete the recitation
twice in a day and a night; others completed a recitation thrice in a day and a night;
and others completed a the great Tabi'i and Imam, that he said:
recitation eight times in a day and a night: four during the Jlated from Talhah ibn Musarrif,
day and four during the night. Among those who completed four recitations during completes the recitation of the Qur’an any
time during the day, the angels
“Whoever
3
the day and four during the night was the esteemed master Ibn al-Katib as-Sufi i§, ; blessings upon him until the evening;
and if he does so at any time during
invoke
that the most that we have heard of in a day and a night. invoke blessings upon him until the morning. Mujahid related
is
the night, the
angels
The esteemed master Ahmad al-Dawraqi reports with his isnad that Mansur ibn
§ something similar.
memorisation,
Zadhan ibn Abbad, one of the Tabi'un devoted to worship, used to recite the whole from the Musnad of the Imam whose power of
And we relate
agreed upon, Abu Muhammad
Qur’an once between Zuhr and ‘Asr and once between Maghrib and ‘Isha’. He did featness, precision and expertise are unanimously
two complete recitations between Maghrib and ‘Isha in Ramadan. They used to delay Kd-Darimi, who reported that Sa‘d ibn Abi Waqqas
said: “If the completion of *
beginning of the night, the angels pray for the
reciter
Ramadan until a quarter of the night had passed.
‘Isha’ in
|1 the Qur’an coincides with the
We relate in Abu Dawud, with a sahih isnad that Mujahid used to complete the Qur’an coincides with the end of the
, I; until morning; and if the completion of the
hadith
the evening.” Ad-Darimi states that this
5
recitation of the Qur’an nightly in Ramadan between Maghrib and ‘Isha. I night, the angels pray for him until
Those who completed a recitation of the Qur’an in one rak'ah are innumerable. is hasan from Sa‘d.
Among them were ‘Uthman ibn Affan, Tamim ad-Dari, and Said ibn Jubayr.
This variance is in accordance with the differences between individuals. A person
to whom the finer points of knowledge become clear only by meticulous reflection
THE PREFERRED TIMES FOR RECITATION
should restrict himself to the amount that will allow him to understand what he is
Know that the best recitation is that which is in saldh. The view of ash-ShafiT and
reciting. Likewise, those who are engaged in disseminating knowledge or passing others is that lengthening the standing in saldh is better than lengthening the sujud
judgments between Muslims or other important at night, and the lattei half
legal affairs concerning religion and other acts. As for recitation outside salah the best ,
is
and the benefit and welfare of the general Muslim public should restrict themselves Recitation between Maghrib and ‘Isha is mustahabb. The best
isbetter than the first.
to just enough to fulfil their portion, lest they lose completely. Anyone not in the after the salah of Subh. It is never makruh to recite the
it recitation during the day is
above-mentioned categories should increase [their recitation] to the amount they are Qur’an, even in those times when it is makruh to perform salah. As for what Abu
recitation after
able to do before becoming exceedingly bored or reciting mindlessly. Dawud reported from Ma‘an ibn Rafaah— that his mentors disliked
A group of the earlier ‘ulama abhorred reciting the entire Qur’an in one day. They
cite the following as proof. Majah and al-Futuhat (3/235)- Ibn
Abu Dawud an-Nasa’i, Ibn (1347).
"
1
(1394), at-Tirmidhl (1950),
It is related with a sahih isnad in the Sunans of Abu Dawud, at-Tirmidhl, a n Rajar sa s that this hadith is hasan gharib and only has one chain.
y
Nasa’i and others that Abdullah ibn Amr ibn al-As reported that the Messenger who was of the generation after the Companions of the Prophet
a Tabi ; or Follower, means a person
°f Allah ij|.
disagrees about this hadith be-

Ihe Sunan of ad-Darimi (2/470) and al-Futuhdt (3/238). Ibn Hajar
1 The name of the book is at-Tibyan fi adab hamalat al-Qur’an. ing graded
as hasan, since its chain contains Layth ibn Abi
Salim (or Sulaym), whose memory was weak,
and Muhammad of opinion. It seems that it was graded as
2 Al-Futuhat (3/232). Ibn al-Katib’s full name is Abu ‘All, Hasan ibn Ahmad as-Sufi. He died after the ibn Hamid, about whom there is a difference
al-Firdaws, and al-Hilyah.
year 340/951-2. owing to its supporting narrations in at-Tadhakir of al-Qurtubi, Musnad
170 171
Kitdb al-Adhkar
and succinct words.
The greater part or all of it ought to be for things of the
‘Asr because that was the time when the Jews would study — this is to be rejected
anti eI1SlV
*
the concerns of the Muslims,
and the welfare and guidance of their rulers
has no basis. The preferred days are Friday, Monday and Wednesday and the Day fter
0f
in authority: that
they be guided and given the ability to obey Allah and
‘Arafat. The preferred ten days are the first ten days of Dhu al-Hijjah and the last ^Tthose
disagreement; that they cooperate in good deeds and in fear of
te i!J
Allah;
days of Ramadan. The best month is the month of Ramadan. cted from
the truth and be united in this; and that they have victory over their
they establish
2
^°t
and all those who oppose them. I have alluded to that in my book on the
îriies
THE ETIQUETTES OF COMPLETING THE if uettes of the reciter. I have mentioned the dua’s in brief, for those who want to
RECITATION AND RELATED MATTERS mustahabb for one recitation to be combined with another when it
"A to them. It is
Both earlier and later ‘ulama have deemed this preferable, citing
As we have already stated, it is mustahabb that the completion of the recitation by hasbeen completed.
a
proof the following hadith.
reader reciting on his own be within salah. It is mustahabb for a group completing lias
“The best of deeds is to dis-
the recitation together outside salah to do so at the beginning of the day or the begin-
i ,
^ nas ^ reported that the Messenger of Allah said:
1
set out.” It is said that this means to begin the Qur’an and to complete it.
ning of the night, as already stated. It is mustahabb to fast on the day of completion, mount and
unless that
Musayyab ibn
is one of the days on which
Rafi‘,
it is forbidden to
and Habib ibn Abl Thabit (Tabi'un from Kufah) used
fast. Talhah ibn Musarraf,
to fast on
I
n OVERSLEEPING DURING ONE’S DAILY LITANY OF QUR AN

the morning that they completed the recitation of the Quran. It is mustahabb that
in the Sahih of Muslim, from ‘Umar ibn al-Khattab #>, who reported that
those who cannot recite or do not recite well should attend the completion. We relate
his night’s litany or a part of
And we relate from the two Sahihs that the Messenger of Allah ordered men- H the Messenger of Allah $ said: “Whoever oversleeps
written
it
and then recites it between th e salah ofSubh and the salah of Zuhr will have it
struating women to come out on the day of Td to experience the goodness and the
2
supplication of the Muslims.' for him as though he had recited it at night.”
We relate in the Musnad of ad-Darimi, from Ibn ‘Abbas that he used to appoint
m
a man to watch a Qur’an reciter. When he was about to complete he would inform it,
MEMORISING AND MAINTAINING ONIi’s
Ibn ‘Abbas % and he came and witnessed it.
MEMORISATION OF THE QUR’AN
Ibn Abi Dawud narrated with two sahih isnads from Qatadah, the esteemed Tabi'
!
We relate in the Sahihs of al-Bukhari and Muslim, from Abu Musa al-Ash‘ari who
and Imam and companion of Anas when Anas ibn Malik finished a recita-
that
reported that the Messenger of Allah s§| said: “Preserve [i.e. memorise] the Qur an;
tion, he gathered his family together and supplicated. Al-Hakam ibn ‘Utaybah, the
Muhammad His hands, more likely to escape
esteemed Tabi) reported: “Mujahid and ‘Abdah sent for me and said: ‘We sent for you for by Him who holds the life of in it is
5
because we wanted to complete the Qur’an, and duals accepted upon completion of [from him] than a camel from its bonds.”
I
b We relate in the Sahihs from Ibn ‘Umar who narrated that the Messenger of
the Qur’an.’” He is also reported to have said: “Mercy descends when the recitation of
Qur’an is completed.” It is reported that Mujahid said: “They would gather together
Allah dj) said: “Forone who keeps company with the Qur an, it is like a camel that is
!
If one preserves and maintains it, one will retain it; but if one
bound. leaves it loose,
at the completion of a Qur’an recitation, saying: ‘Mercy is descending.’” 5
it will go away.” 4
Du‘a is definitely mustahabb upon completing the Qur’an recitation, for the
And we from the books of Abu Dawud and at- 1 irmidhi from Anas
relate
who >
reasons we have mentioned.

imported that the Messenger of Allah said: “Tire good deeds of my Ummah were
We relate in the Musnad of ad-Darimi from Humayd ibn al-A‘raj who said:
presented to me— even the dirt that a man removes from the mosque— and the bad
“Whoever recites the Qur’an and then supplicates, four thousand angels say Amin
to his dw‘d’.” 4
One ought to be persistent, to supplicate for important things and to use compre- At-Tirmidhi (2949) and al-Futuhat (3/248). Al-BayhaqI cites this hadith in Shu'ab al-iman
1 from the
hadith of Ibn
‘Abbaswith a similar meaning. Its chain revolves around Salih al-Murri,
whose transmission
Hajar states that the hadith narrated by Anas is reported by Ibn Abi Dawud
® Wea k. Ibn with a chain
1 Al-Bukhari (974), Muslim (980), Abu Dawud (1136), at-Tirmidhi (539), and an-Nasa’I (3/180).
it to earliei scholars,
strange that an-NawawI only mentions this one, and attributes
containing a
liar. It is
2 Ad-Darimi (2/468) reported by
and not mentioning the well-known hadith of Ibn ‘Abbas which has been
MtlI1 T
l it as a proof,
as
3 Ibn Abi Dawud in his work al-Mascihif and al-Futuhat (3/244). Ibn Hajar describes this hadith me °f the Six and graded as sahih by some huffaz.
mawquf sahih. 2
:
Muslim (747).
4 The Sunan of ad-Darimi (2/470) and al-Futuhat (3/246). Ibn Hajar said that it was a maqtu repod
3 Al-Bukharl (5033) and Muslim (791).
te
(athar). and that its chain is weak; however, the reports from Mujahid and ‘Abdah in the previous ch3P
4 Al-Bukhari
(5031), Muslim (789), cd-Muwatta (1/202), and an-Nasa I (2/154).
have the same meaning.
173
172
Kitab al-Adhkar
previously in the introductory sections at
did not find any sin greater than remaining which were mentioned
deeds of my Ummah were presented to me, and I
a I
"
alters
ofthebook
Je begins
'
chapter or verse that a man was granted and then forgot. 1
We relate in the Sunan of Abu Dawud and the Musnad of ad-Dariml from Sa'd ;
• I
ibn ‘Ubadah who reported that the Messenger of Allah $ said: “Whoever recites h
CAREFULLY CONSIDERING THE QUR’AN, AND THE
RECITING
RECOMMENDATION TO WEEP OR TRY TO WEEP WHILE
meet Allah on the Day of Judgment leprous”* IT
the Quran and then forgets it will
in a state of humility, contemplation and submission, rhis

rec iter
ought to be
SOME ISSUES AND MATTERS OF COURTESY THAT THE and through this the breast will expand and the heart be
'the desired objective
RECITER OUGHT TO BF. CAREFUL ABOUT
f:
The proofs of this are too many to enumerate and too well-known to
§ minate d.
night with one such
I *
ention. A group of our pious predecessors spent the whole

These are numerous. We will mention a few of them, omitting the sources lest the
on meaning. Some of
only recited one verse while they meditated
its
The thing that the "eater who
reader become bored and the book unduly lengthy. first reciter
them
unconscious and some of them passed away.
fell
is enjoined to do is to be sincere in recitation, and to seek the pleasure of Allah % unable to. Weeping during reci-
|i mustahabb to weep-or to try to weep if one is
thereby, not seeking to gain anything else. He should follow the proper etiquette of It is
the traits of the erudite and a hallmark of the righteous servants of Allah.
having a private conversation tation is one of
the Quran and remember in his heart that he is with
them in awe.”'
and increases
§ says: “They fall down on their faces in tears,
it
as though he could Allah
Allah and that he is reciting His Book. So he should recite it see
I
Him, for even if he cannot see Him Allah sees him.
on that subject in
have also mentioned many traditions that are transmitted
ON USING MISWAK BEFORE RECITING QURAN III
at-Tibyanfi adab hamalat al-Qur'an.
AND THE MANNER OF DOING SO feats ( sahib al-karamat), the Knower
The Sayyid, the great, the one given miraculous
of the heart
One ought, when about to recite the Qur an, to clean the mouth with a siwak. It is
of Allah, the gifted and the subtle Ibrahim al-Khawwas said: “T he panacea
preferable that the siwak be from a twig of the Arak tree, but it is permissible with any is in five an with contemplation and consideration, emptiness
things: recitation of Qur
other twig, and with Cyperus, potash or saltwort, or with a coarse rag or anything stomach, standing in salah during the night, humility
and submission in the
of the
else that cleans. The siwak should be used horizontally, starting from the
right side
last part of the night, and sitting in the gatherings of the pious.”
memory.
When Qur’an from the mushaf is better than reciting from
2
of the mouth, and one should make the intention to fulfil the Sunnah. using
Recitation of the
Most Merciful of those who show from sayings of the pious
siwak one should say: 0 Allah, bless me in it, O mercy.
Thus say our [ShafiT] colleagues, and it is well-known the
this is not so under all circumstances. If

the reciter from memory
predecessors. But
and insight than he would
attains more reflection, contemplation, presence of heart
better for him to recite from memory.
Allahumma bank yd Arhama-r-Rahimin. attain by reciting from the mushaf, then it is
li fihi
If they are equal, then reciting from the mushaf is better. Ihat is the view of the
One should brush the outer and inner recesses of the teeth, and move the siwak j
predecessors.
roof
over the extremities of the teeth and the seat of the molars, and lightly over the
not too
of the throat. A siwak should be a twig of medium hardness, not too dry and
soft. If it is very dry, it should be softened with water. RAISING AND LOWERING THE VOICE IN RECIFAIION
disapproved of
If ones mouth is impure with blood or something else, then it is
There are narrations about the merit of reciting aloud, and narrations about the merit
are
to recite the Qur’an before washing it. As to whether or not it is haram, there °f reciting silently. the middle ground between these
According to the learned, to find
two views on that, the more sound of which not haram-, this matter has
is that it is one who afraid
further from ostentation and better for
it is is
jj llfews, reciting silently is
some
already been examined at the beginning of the book. In this section there are °f committing fear ostentation reading aloud is better, as long as
it. If one does not
°ne does not disturb those who are engaged in salah, sleeping and so on. The pioof
of the
merit of reciting aloud is that the effort needed for it is greater, and it allows
35 /
Abu Dawud (461), at-Tirmidhi (2917). who states that this is a gharib hadith.and al-Futiihat ( 3
*
;
1
some other narrations whi

We do not know of it except from this transmission, but Ibn Hajar cites
1
Qur’an 17 :io9.
support it. 2
Mushaf means the written text of Qur’an.
2 Abu Dawud (1474), ad-Darimi (2/437).
175
174
n
Kitab al-Adhkar
OF SAYING ‘SURAT AL-BAQARAH ,
others to benefit from awakens the heart of the reciter, combines his attentio oN the PERMISSIBILITY
it. It
SO-AND-SO’ AND THE LIKE
because wards off sleep, increas
lit' OR THE ‘RECITATION OF
with contemplation, turns his hearing towards it it
Al ‘Imran, Surat an-Nisa Surat

and motivates them, speak of Surat al-Baqarah, Surat
,
his zeal, and wakes up others who are sleeping or forgetful issible to
1 on; it is not makruh. Some
of the earlier ulama say it is
makruh.
any of these intentions apply, reciting aloud is better.
mllabut and so
chapter in which the cow is
mentioned the
Ilfcne to them, one should say “the is more correct, being
W°t which women are mentioned”, etc. The first opinion
CLARIFICATION OF WHAT IS RECOMMENDED IN in
earlier and later Muslims, he hadiths
ulama of the
Amnion of the majority of the
’
RECITATION AND WHAT IS PROHIBITED .the op innumerable, as are

Mess enger of Allah #
supporting this view are
not makruh to
and ornament as long as o uti those after them. Similarly, it is
to beautify the voice in recitation, to
Kfngs of the Companions and
it
It is mustahabb
Kathir.and so on.
This is the recitation of Ibn
does not go beyond of the limits of recitation by elongating [the words], for if he goes ‘Elis's the recitation of Abu ‘Amr’,'
practice of t e
then it is haram. As fo position on which was based the
to excess to such an extent that he adds a letter or omits a letter Jfc • sound and authoritative
the
without any repudiation
recitation with melodies,
but otherwise it is not.

it is
The hadiths
as we have mentioned:
in the sense that
if one goes to excess
we have mentioned
it is harm
concernin
Z community (salaf) and the
later generations (khalaf)
narrated from Ibrahim an-Nakha‘I,

may Allah be merciful to him, that
ft has been
of ‘the Sunnah of so-and-so’
and the recitation of
making the voice beautiful are numerous and very well-known in the Sahih anc used to disapprove
jlfesaidl “They
elsewhere, and have mentioned in Adab al-qurraa. number of them. the correct position is as stated above.
I
so-and-so’”; but
SAYING CERTAIN
EXPLAINING WHAT IS RECOMMENDED FOR THE RECITER IF
THF. DISAPPROVAL OR PERMISSIBILITY OF
OF THE QUR AN
HE STARTS FROM THE MIDDLE OF A SURAH OR STOPS THINGS UPON FORGETTING A PORTION
It is mustahabb for the reciter, if he starts the recitation in the middle of a chapter, to
1 It is makruh to say: ‘I forgot such-and-such a chapter.’
One should rather say: ‘I was
from a phrase that not linked to another, and likewise to stop at the end of a has escaped my memory.
start is - made to forget it’ or ‘It
phrase and statement. The point where he starts or ends should not be related to
the
1 We relate in the Sahihs of al-Bukhari and
Muslim, from Ibn Mas ud * who nai rated
say ‘I forgot such and '! Uch
-
thirtieth parts of the Qur’an ( ajza ), the sixtieth parts of the Qur an ( “None of you should
ahzab or the
i that the Messenger of Allah # said:
many of them are in the middle of phrases and state- to another had.th he said,
tenths thereof. This is because averse’; in facthe was made to forget.’” According
such-and-such a verse’; in fact he was
made to forget it
ments that are linked to one other. One should not be deceived by the large number
of
vile for anyone to say ‘I forgot
those who do what is forbidden and who do not take heed of the etiquettes of recitation. who narrated that the Messenger
*
We relate in the same Sahihs from ‘A’ishah
Allah have mercy on him. He
has
“Do not lonely on the path of guidance because of heard a man reciting and said: “May
Al-Fudayl ibnTyad said: feel
number of those
of Allah # mind.” According to another version of
and do not be deceived by the reminded me of a verse that had slipped my
the small number that are on it, large
who are ruined.” the Sahih he said: “that I was made to forget.
For this reason the ‘ulama say that to recite a complete chapter is better than recit
connection
ing the equivalent [in length] from the long chapters. This is because the
FOR RECITATION
many or most people in certain circumstances and places. EXPLANATION THAT THERE ARE MANY RULES
is obscure to REFER TO THEM
AND THAT WHOEVER WISHES FOR MORE SHOULD
recitation cannot be [hilly]
studied and
Know that the rules for the reciter and
CLARIFICATION OF A REPUDIATED INNOVATION COMMITTED wanted to allude to some of the im-
comprehended except in lengthy tomes. But we
BY MANY IGNORANT PEOPLE WHEN PRAYING brief sections. We lave a
leac y
what we have mentioned in these
portant points of
some of those who lead people in the salah Qur’an in the chapters at
One of the repudiated innovations which /mentioned the etiquettes of performing dhikr and reciting
rak'ah o a num er o
of Tarawih commit is that of reciting the whole of Surat al-Anam in the last the We have mentioned in the adhkar of salah
beginning of the book.
be mustahabb, claiming that it
reference to the book at-Ttbyanfi
the seventh night [of Ramadan] They also believe . it to
1 the rules relating to recitation. We have also made
was revealed all at once. They perpetrate various other abominations. Among these
at-Tirmidhi (2943), and

common people believe making variation in the wording,
are believing that it is mustahabb, making the this, TAl.B ukhM ( 5 032),
Muslim (790). with a slight
the second rak'ah longer than the first, making the salah too long for the followers, “"Nasa’i (2/154).
a Al-Bukhari Muslim (788), and Abu Dawud (1331)-
going to extremes in shortening the rak'ah before
1 •
(5042),
prattling in their recitation, and
1 77
176
adab hamalat al-Qur’an, for those who wish for more. All ability from said: "Whoever recites the Verse of the Throne and Hd Mim
other hadith
is Allah, it is
He is Sufficient for me and Excellent as a Guardian. Protected on that day

from all evil.”
'
many we have mentioned. We have indicated
hadiths similar to those
are
essence of the matter. And

Allah knows best what is correct. To Him belong
s the
URGING PERSEVERANCE IN THE RECITATION OF THE QUR AN come from Him.
gratitude; and all ability and protection
and
dse
Know that the recitation of Quran is the most emphasised of all adhkar, so it j s
essential to be consistent in it, and not to miss it even for one day or night. One will
fulfil the essential conditions of recitation by reciting a few verses.

We relate in the book of Ibn as-Sunni from Anas who
reported that the Mes-
senger of Allah H said: “Whoever recites fifty verses in [the space of] a day and night
will not be recorded as one of the neglectful; whoever recites one hundred verses will
be recorded as one of the obedient; on the Day of Judgment the Qur’an will not argue
PRAISE OF ALLAH ^
against anyone who recites two hundred verses; and whoever recites five hundred
verses will have a qintar' of reward written for him.” Another hadith has “Whoever
peace be upon His servants
2
§ says: “Say: Praise belongs to Allah, and
recites forty verses” instead of “fifty,” and another narration states “twenty.”
.” 2
And in a narration from Abu Hurayrah he reported that the Messenger of Allah He has chosen
said: “Whoever recites ten verses will not be recorded among the neglectful.” There
are many hadiths on the same subject.
There are numerous hadiths about reciting specific chapters during the day and belongs to Allah; He will surely show you His
lah # says: “And say; Praise
night. Among these are Yd Sin, Tabarak ( al-Mulk ), al-Waqi'ah, and ad-Dukhan
Abu Hurayrah i%, reported that the Messenger of Allah *§ said; “Whoever recites
4
Surah Yd Sin during the day and the night, seeking the Face of Allah, will be forgiven.”
Another narration says: “Whoever recites Surat ad-Dukhan will wake up forgiven.”'
§ says: “Say: Praise belongs to Allah, Who has had no son

.” 4
According to another hadith, Ibn Mas'ud narrated that he heard the Messenger
of Allah ^ say: “Whoever recites Surat al-Waqi’ah every night will not be afflicted
6
with poverty.”
Jabir reported that the Messenger of Allah did not go to sleep until he had you (in favours)
will assuredly increase
Allah § says: “If you are grateful, I
Alif Lam Mim, Tamil al-Kitab and Tabarak (al-Mulk ).
7
recited
Abu Hurayrah % reported that the Messenger of Allah ?)§ said: “Whoever recites
Idha zulzilati-l-ard in a night will get a reward equal to half of the Qur’an; whoever
recites Qul Yd ayyuha-l-kdfirun will get a reward equal to a quarter of the Qur’an; and Allah § says: “Then remember Me, and I will remember you. Be grateful to Me,
whoever recites Qul Huwa-llahu Ahad will get a reward equal to a third of the Qur’an. d not thankless .” 6
1 Qintar is a variously defined measure of weight. It is sometimes translated simply as ‘a heap’.
2 Ibn as-Sunni (676, 677) and ai-Futuhat (3/275). There are other supporting narrations, as mentione-
by Ibn Hajar.
ie verses that explicitly tell us to praise and show gratitude to Allah, and that mention
3 Quran 36, 67, 56,44. e merits of doing so, are many and well-known.

rzch as-Sunni (692)
6 Ibn as-Sunni (685) and al-Futuhat (3/280). Ibn Mas’ud would order his daughters to recite it
night. The chain of the hadith is weak because of the break in transmission between Abu Dhabiyyah an ran 27:59.
Ibn Mas'ud.
chain
7 Qur’an 32 (also known as as-Sajdah), 67. Ibn as-Sunni (680). Ibn Hajar observes that its
contains some weakness.

We Sunans of Abu Dawud and Ibn Majah, and from the Musnad
relate in the 1 PLANATION OF WHAT IS A FUNDAMENTAL
MATTER AND WHAT
PRECONDITION OF THE KHUTBAH OF THE JUMU'AH
ETC.
of Abu ‘Awanah al-Isfara’ini extracted (mukharraj) from the Sahih of Muslim, may s A
,
Allah have mercy on him, from Abu Hurayrah who reported that the Messenger other times,
of a basic element of the sermon on Friday and at
3 jse of Allah is
Allah f§ said: “Every action of importance that is not started with the praise of Allah minimum Praise be to Allah. It is
which it is not valid. The mandatory is
is defective and devoid of blessings.” According to another hadith he said: “Every

1 t
The details of this are commonly found in books of

'0
augment the exaltation.
speech that is not started with the praise of Allah is mutilated.” According to another
It is essential that it be in Arabic.
,rudence.
hadith he said: “Every important undertaking that is not started with In the name
of
Allah, the Beneficent, the Merciful is defective.”
And we relate all these wordings in the Kitab al-Arba'in of al-Hafiz Abd al-Qadir IT IS RECOMMENDED TO BEGIN AND CONCLUDE
ar-Iluhawi. It is a hasan hadith which has been narrated in mawsul form, as we men- A DU a’ WITH PRAISE OF ALLAH
tioned, and in mursal form; and the mawsul form has an excellent isnad. When a
the praise of Allah, Lord of
daawat with
hadith is narrated in both mawsul and mursal form then according to the majority of
the ‘ulama the ruling on it is that it is mawsul, because it is an additional trustworthy
B ustahabb to conclude supplications
orlds. They should likewise commence with the
(
praise of Allah. Allah

Lord and
says:
Sustainer of
%
the
end of their prayer will be: ‘Praise be to
Allah,
narrator which
'I
is acceptable according to the masses [of the people of knowledge],
he meaning of of importance’ (dhu bal) is that its circumstances are of some I

i
the
•
niverse.
>”1
concern. The meaning of ‘defective and devoid of blessings’ (aqta‘) is that it has
P
a
CJj AliJl (jl
shortcoming and little blessing in it. ‘Mutilated’ ( ajdham ) has

the same sense, and it
spelt with jim and dhal. daawat with praise and glorification of Allah
is
[he proof that it is essential to start
glgi
upon the Messenger of Allah #, if Allah
be cited in the chapter on salutations
CLARIFYING THE CIRCUMSTANCES IN WHICH

PRAISE OF ALLAH IS RECOMMENDED fH
According to the ‘ulama, it is mustahabb for every author, student, teacher, preacher IT IS RECOMMENDED TO PRAISE ALLAH ON RECEIVING A
and suitor to begin speaking with the praise of Allah and to mention it in all impor- BLESSING OR AVOIDING SOMETHING UNPLEASANT
tant matters. Ash-Shafi‘1 said: “I like a man to praise Allah, extol Him # and invoke I lising mustahabb when one is shown kindness or is diverted
Allah is
from something
blessings on the Messenger of Allah # before proposing [marriage] and before

torrent, whether from oneself, a friend, or the
Muslims in genei al.
anything else that he may wish.” And we relatefrom the Sahih of Muslim from Abu Hurayrah
who reported %
night that he was
Know that saying ‘al-hamdu li-llah' is mustahabb in every important matter, as
it the Messenger of Allah was brought 0
two goblets on the
contained wine and the other contained milk. He

was already mentioned. also mustahabb after eating, drinking and sneezing and looked at
It is to heaven. One
said: “Praise be to Allah, Who guided
^
when proposing to a woman. Furthermore, it is mustahabb on making a marriage you to the
and chose the milk. Jibrll
-
on coming out of the lavatory. The explanation of these [cases] will come Ummah would have gone astray.
contract and ural religion. If you had taken the wine your
in the relevant chapters, together with the proof and a discussion of the rulings, it
Allah desires. We have already mentioned what to say on coming out of the lavatory.
It is mustahabb in written books, for teachers giving lessons, and for students when EXPLANATION OF WHAT A SLAVE OF ALLAH
reading, whether they read hadith, jurisprudence or any other subject, to begin
with SHOULD SAY IF ONE OF HIS CHILDREN DIES
MS!
the praise of Allah. The best wording for this is Praise be to Allah, Lord of the Worlds- relate in the book of at-Tirmidhl and others, from Abu Musa al-Ash‘ari #, who
si rated that the Messenger of Allah ij| said: “When the son of one of Allahs servants
jes away, Allah # asks His angels: ‘Have you taken the son of My servant? They
lydYes.’ He asks:‘Did you take away They say: ‘Yes.’ He says:

the fruit of his heart?’
Al-hamdu li-llahi Rabbi-l-'alamln.
'at did
My servant say?’ They say: ‘He praised You and said “Verily we are from
11 a
Abu Dawud (4840) and Ibn Majah
1 (1894). Al-Mundhiri said it was reported by an-Nasa i i
Tur’an 10 10 : .
musnad and mursal form. Muslim ( 168 ).
180
1
;
Kitdb al-Adhkar
morning
Allah and verily to Him do we return.’” Allah # says: ‘Build a house for My servant I .,
^ ^ revealed to him: “O Adam, say thrice when you get up in the
the evening: Praise be to Allah, Lord of the Worlds— such praise

S as fully
and name it The House of Praise.’” According 1
to at-Tirmidhl, this hadith is hasan °d thrice in
an complete praise and
from Him. That will be
The hadiths regarding the virtues of hamd are many and well-known. We have =
disfavours and suffices for increase
”
already mentioned in the first part of this book the sahih narrations on the excellence cation And A " ah knows best
^frifi
of saying 'Subhana-lldh, al-hamdu li-llati and the like.
.sXjy 1— AU i
According to the latter-day scholars among our [Shafi‘1] colleagues in Khurasan
if a man makes a vow to praise Allah # with the most comprehensive praise—
0r Al-hamdu li-lldh hamdan yuwafi ni'amahu wa yukafi’u mazidah.
as one of them said, ‘with the most magnificent of praise’—-then he may fulfil that
vow by saying: Praise be to Allah, such praise as fully befits His favours and suffices for
increase from Him!’
72
Al-hamdu li-lldh hamdan yuwafi ni'amahu wa yukafi'u mazidah.

PRAYING FOR BLESSINGS UPON THE MESSENGER OF ALLAH
The meaning of ‘befits His favours’ yuwafi ni'amahu)
( i.e. corresponding to them
so that they are produced along with it. ‘Suffices’ yukafi’u ) with a hamzah on the end:
(
ALLAH # SAYS: “Allah and His angels invoke blessings upon the Prophet. you O
that is, it matches the increase in His blessings, means that one undertakes to show 1
who believe, pray for blessings upon him, and salute him with complete devotion.
gratitude for the blessings and good treatment He has granted by way of increase.
It has been said that if one makes a vow to extol Allah % with the best exaltation, I4J
C
jjLvSU ‘U-£=0U»j j
the way to fulfil that vow is to say: I am unable to exalt You sufficiently; You are as You
have praised Yourself. i
\y»\i (jj-Ul
cJuoi US' uii i The hadiths on its merit and those exhorting us to say it are too numerous to be
counted; but we will mention a few of these, drawing attention to some others and
La uhsi thana’an ‘alayk, Anta kama athnayta 'ala nafsik.
seeking blessings for this book by virtue of their being mentioned.

Some say that one should add at the end of the du‘a’; And so to You be praise
We relate in the Sahih of Muslim from ‘Abdullah ibn ‘Arar ibn al- As 0,, who related
enough to please You. that he heard the Messenger of Allah ^
say: “Anyone who prays to Allah for blessings
2
upon me receives ten blessings himself.”
And we from the Sahih of Muslim from Abu Hurayrah who reported
y>- dlls relate
that the Messenger of Allah said: “Whoever prays for one blessing upon me, Allah
Fa-laka-l-hamdu hatta tarda.
will send ten blessings upon him.” 3
Abu Sa‘d al-Mutawalll pictured the case of someone who swears an oath to praise We relate in book of at-Tirmidhl from ‘Abdullah ibn Masud %, who related
the
Allah with most magnificent praises and the greatest of them and adds at the begin- that the Messenger of Allah (H- said: “The person who will be most deserving and
ning of the dhikr: Glory be to You.
the closest to me on the Day of Judgment will be the one who prayed for the most
blessings upon me.” At-Tirmidhi
4 describes this hadith as hasan. At-Tirmidhi also
iiduu: states that in
the same section there are narrations from ‘Abd ar-Rahman ibn ‘Awf,
Amir ibn Rabi‘ah,‘Ammar and Abu Talhah, Anas and Ubayy ibn Kab, may Allah be
Subhanak.
Phased with them all.
There is also a tradition from Abu Nasr at-Tammar from Muhammad ibn an-Nadr> And we relate from the Sunans of Abu Dawud, an-Nasa i and Ibn Majah with
who stated that Adam said: “O Lord, You have kept me occupied with earning
1
Qur'an 33:56.
by my hands, so teach me something that contains complete praise and exaltation- 2 Muslim (384), Abu Dawud (523), at-Tirmidhi (3619), and an-Nasa i (2/25).
3 Muslim (408), AbU DawUd (1530), at-Tirmidhi (485), and an-Nasa'i (3/50).
i At-Tirmidhi (1021), who states that this hadith is hasan gharib, and al-Futuhat (3/296). Ibn Half
4 At-Tirmidhi
Ij (484), with a slight variation in the wording.
grades it as hasan.
183
182
Kitdb al-Adhkar
I It
source, with a weak isnad from Jabir who narrated that
who reported, “The Messenger of Allah 4 rplate in the same
sahih isnads from Aws ibn Aws Said ;|
^
,
but who
“Anyone in whose presence I am
mentioned
‘One of your best days is Friday, so pray for blessings upon me more on Fridays, f0r
linger of Allah # said: 1
is made wretched.
Messenger of Allah, how will I?- invoke blessings upon me
your blessings will be presented to me.’ They said: ‘O nt
that the Messenger
at-Tirmidhi from All *. who related
1PCS
"{ The narrator explained that this Hate in the book of
our blessings be presented to you when aramtaV am mentioned and who does
If, # sa “The miser is he in whose presence I
means ‘you have decomposed!) “He said: Allah has #
made the bodies of the Prophets| id:
hadith as hasan sahih.
unlawful for the earth [to consume].’”' Em pray for blessings upon me.” At-Tirmidhi classed this
from thebook
2
of an-Nasa’i from the narration

of al-Husayn
on the letter ra.sukun on the letter mini and fathah on the jfejve also related it
I say aramta has fathah
letter t a. Al-KhattabI said that
originally it was armamta but one of the mims was
omitted, which is a dialect form used by some

Arabs, as when they say: T continued
which a comparable instance of a similar nature. Others

M
fen a from the Prophet
Abu Isa
?. pe0 ple of knowledge
#.
at-Tirmidhi said about this hadith:
“It is related from one
he said that if a person invokes

that
blessing upon the
,
(zaltu) to do that’ i.e. zalaltu, is f

him to make up for whatever may
once in a gathering, that is enough for
have said it means arammat'it decomposed with fathah
on the letter ra and double |bphet #
which means the bones decomposed’. happened in that gathering”.
vowel letter mim, with a vowel on the letter ta have
said that there are other opinions. And Allah knows best.
It is also
Sunan of Abu Dawud at the end of the Book of Hajj
in the section
We relate in the
on visiting graves with a sahih isnad from Abu Hurayrah

who reported that the ^ ,
make my grave a place of celebration but pray 74

Messenger of Allah # said: “Do not
.” 2
for blessings upon me, for your blessings reach me wherever you are
from the same source, with a sahih isnad from Abu
Hurayrah
We also relate ,
HOW TO PRAY FOR BLESSINGS UPON THE

who reported that the Messenger of Allah said: “No-one sends a
#greeting to me
without Allah returning my soul to me so that I may reply to his greeting .

3
MESSENGER OF ALLAH #
WE HAVE MENTIONED praying for
blessings upon the Messenger
of Allah and #
the most
the adhkar ofsalah. We have
explained
matters related to it in the Book on
Although some of our colleagues and
th
complete formulas as well as the minimum.
73
Maliki Ibn Abi Zayd hold that it is
mustahabb to add And have mercy on Muhammad
innovation, rhe Malik. Imam Abu
Bak
and the family of Muhammad’, it is a baseless
at-Tirmidhito repudiate that

ilbnal-Arabi has gone to some lengths in his book Sharh
THE ORDER TO THOSE IN WHOSE PRESENCE THE has declared those who practice
and
it ignorant. He
land Ibn Abi Zayd for it,
IS MENTIONED TO PRAY FOR
criticise
MESSENGER H said this because the Messenger of Allah # taught us the way to pray for blessings
BLESSINGS AND SALUTATIONS UPON HIM
.
amount to considering h.s words inadequate

upon him, so any addition to that would
And all success is by Alla .
and to correcting a shortcoming on his part.

WE RELATE from book the of at-Tirmidhi that Abu Hurayrah *
reported that the
“Woe betide the said: man in whose presence I am mentione
RECOMMENDED TO ASK FOR BOTH BLESSINGS
at-Tirmidhi, this a 1
and who does not pray for blessings upon me.” 4 According to IT IS
is hasan. ,
,
d
AND PEACE UPON THE PROPHET
who reia
We relate in the book of Ibn as-Sunni with a good isnad from Anas
,
both blessings and
in anyone’s presence,
ej When one asks for blessings on the Prophet # one should ask for
that the Messenger of Allah # said: “When I am mentioned

upon me on jlface and not confine oneself to one of them, and not say ‘May
Allah bless him on
upon me, because whoever prays for blessings
him pray for blessings its own or ‘peace be upon him’ on its own.
5
Allah will send ten blessings upon him.”
1 Abu Dawud (1047), an-Nasa’i (3/91), and Ibn Ma ah (1085). i
Abu Dawud (2042). and al-Hak.m in MuStad

2 Amal al-yawm wa al-laylah ,
3 Abu Dawud (2041). Its chain of narration is sahih. See al-Futuhat

(3/316).
,,>).who
2
At-Tirmidhi (3540), an-Nasa’i (55) in
grades and adh-Dhahabi agrees. Its chain of narration is graded as f

hasan'f
hadith hasan sa.l- it as sahih.
and al-Futuhat (3/319)- According to Ibn Hajar, this
is
4 At-Tirmidhi (3539) ^“tuhcU ( 3 / 323 ).
and an-Nasa’I (61) in ‘Antal al-yawm wa al-laylah.
5 Ibn as-Sunni (382)
185
184
RECOMMENDED TO RAISE THE VOICE IN ASKING

IT IS 76
FOR BLESSINGS AND PEACE UPON THE MESSENGER
OF ALLAH §WHEN HE IS MENTIONED DURING THE
READING OF HADITHS AND IN THE TALBIYAH PRAYING FOR BLESSINGS UPON THE PROPHETS AND
mustahabb for anyone reading hadiths or the
THEIR DESCENDANTS IN SUCCESSION, MAY ALLAH
I ff It is like to raise his voice in praying
f-
BLESS THEM AND GRANT THEM PEACE
blessings and greetings when the Messenger of Allah H is mentioned. However, o
should not exaggerate by raising his voice excessively. One of those who stipulated agree about sending salutations to our Prophet Muhammad (if, and they
t
The ‘ulama
one should raise ones voice is the Imam and Hafiz Abu Bakr al-Khatib al-Baghda agree about the permissibility and the merit of invoking blessings upon all of
likewise
among others. I have carried that over to the sciences of hadith.
Prophets and angels independently. As for persons other than the Prophets, the
the
The ‘ulama among our colleagues and others specify that recommended ( salawat ) are not to be
invoked on them.
majority are of the opinion that
it is
t
blessings
raise the voice in asking for blessings and peace upon the Messenger of Allah <§ cannot say ‘Abu Bakr, may Allah bless him’. However, there is disagreement
j
So one
the talbiyah. And Allah knows best. Some of our colleagues say haram. The majority say that it
over this prohibition.
it is
makruh tanzihi. Others say that it is not proper, but it is not makruh. The correct
is
view is that it is makruh tanzihi because

,
it is one of the rites of the innovators and
we are forbidden to perform their rites. Makruh is something about which a specific
prohibition has been narrated.

75
Our [ShafiT] colleagues say that what is reliable in that regard is that, in the usage
of the first community, asking for salawat blessings came to be used specifically for
the Prophets, may Allah bless them and grant them peace, just as we say ‘Mighty and
BEGINNING DU A BY INVOKING BLESSINGS AND K Majestic is He’ exclusively of Allah %.
ill
III
SALUTATIONS UPON THE MESSENGER # One cannot say: ‘Muhammad, mighty and majestic is He’, even though he is mighty
III
and great. Likewise, one cannot say for Abu Bakr or ‘All, ‘may Allah bless him’, even
we have related in the Sunans of Abu Dawud, at-Tirmidhi and an-Nasa’I from
though the meaning and purport of that are correct.
Fudalah ibn ‘Ubayd ^ that the Messenger of Allah % heard a man supplicating in
They agree that it is permissible to make others besides the Prophets follow them
his salah who did not magnify Allah or pray for blessings on the Messenger #. So
and share in their blessings. One may therefore say: “O Allah, bless Muhammad and the
the Messenger of Allah *§ observed: “This man has rushed.” 'Then he called him and
family of Muhammad and his Companions, wives, offspring and followers,” because
told him him or someone else: “When any one of you performs salah he should ,
of the authentic hadiths on the subject. We have been commanded to do this in the
begin with the magnification of his Lord # and extol Him; next he should pray for
tashahhud, and the first community continued doing that outside the salah as well.
1 blessings on the Messenger fH; and after that he should supplicate for whatever he
As for asking for peace, Abu Muhammad al-Juwaynl, one of our colleagues, holds
wants.” At-Tirmidhi describes this as a hasan sahih hadith.
1
that it is like invoking blessings ( salawat ) and cannot be done for anyone who is
We related in the book of at-Tirmidhi that ‘Umar ibn al-Khattab ifb said: "Du'a absent; One cannot
nor should it be done for an individual other than the Prophets.
is halted between Heaven and Earth; none of it will ascend [to Allah] until you have
say “All, upon him be peace.’ This applies whether the person is alive or deceased. A
prayed for blessings upon your Prophet sgh” 2 person who is present, however, may be addressed with: ‘Peace be upon you — salam ’
I say: the 'ulama are unanimous that it is mustahabb to start du'a’ by praising a‘ ayk, salam unanimity about
‘alaykum, as-salam ‘alayk, as-salam ‘alaykum. There is
Allah H and extolling Him, and then to invoke blessings upon the Messenger of Allah this. The explanation of this will come in the relevant chapter, if Allah wills.
tl- The du'a should also be concluded with them. The narrations in this regard are
many and well-known.”

IT ISRECOMMENDED TO ASK FOR THE PLEASURE AND
MERCY OF ALLAH FOR THE COMPANIONS AND THE
a:
FOLLOWERS AND THOSE WHO CAME AFTER THEM
1 At-Tirmidhi (3473), Abu Dawud (1481), an-Nasa’i (3/44), and al-Hakim (1/231), who grades it
sahih and adh-Dhahabi agrees. 1 is

mustahabb to seek the pleasure and mercy of Allah upon the Companions, the
ac
2 At-Tirmidhi (486) and al-Futuhiit (3/334). It is mawcjuf and its chain contains Abu Qurrah al-As h^biun, the ‘ulama who came after them, the worshippers of Allah, and all good
about whom neither his name nor his trustworthiness are known.
I 187
186
people. One may ‘may Allah be pleased with him ( radiya-llahu anhu ), or'rru
say: hould say:
0 Allah, I seek guidance from You through Your knowledge; I seek strength
ulama say that may Allah be please omnipotence; and implore You through Your immense grace. For You
Allah have mercy on him’ (rahimahu-llah). Some ur I
i'dfough Y°
the Companions ot the Messenger of Allah s and I have no power, You know and I do not know, and You are the Knower
have power
with him’ isspecific and exclusively for
Others say that for others, only rahimahu-llah ‘may Allah

have mercy on him’ may
all unseen things. O Allah, if You know that this matter is good for me in my religion,
of
be used. That is not so. The correct view is that it is
mustahabb and the proofs of this , livelihood and my ultimate my immediate concern and its final
destiny (or he said:
0
When a Companion and his son are mentioned, one should say: decree it for me, make it easy for me and bless me in But if You know
utcome) then
it.
are innumerable.
radiya-llahu ‘anhumd— may Allah be pleased with both of them. After Ibn ‘Umar that this
matter is bad for me in my religion, my livelihood and my ultimate destiny (or
az-Zubayr, Ibn my immediate concern and outcome ) then turn awayfrom me and
name one should say the same, and likewise with Ibn Abbas, Ibn final
ja { its it
he said:
me awayfrom it and decree goodfor me wherever it may be, then make me pleased
and Usamah ibn Zayd, to include all their fathers. turn
Then you should mention your
1
need.’”
with it.
mm
WHAT TO BE SAID AFTER MENTIONING SAYYIDUNA 41 ujUi t&ii & itfdj hikjii <ap iipp j\ pi
IS
LUQMAN AND SAYYIDAH MARYAM m

One might ask: if Luqman and Maryam are mentioned, ought one
one to salute them
to invoke salutatio:
i
!* 5l p0 d\ p' yj#! p p p' % pj 0 % 0
upon them as one would with the rest of the Prophets? Or is
[with
i ojiSli— i£ :Jli jl— £y \ Olcj I
or her’ as in the case of the Companions and
p^ ^0p
words] like ‘Allah be pleased with him
Or ought one to say ‘upon them be peace’? The answer to that question
the awliyd ? Oij »0J Jl
tj <->' ‘tP
be Prophets, anyone who
i
is that the majority of scholars do not consider them to
considers them Prophets has not permissible to hold such an opinion.

erred, and it is m jjilj 1ALC-
I
yds— apj y\ a :
Jli j\—
al-asma wa-l-lughdt, if one wants F
This has been explained by me in the book Tahdhib
words from which it is to be understood .Aj ctwp-_pk)l
to know more. One of the scholars said P fjl
bless the Prophets and him or her

that he means: ‘Luqman or Maryam, may Allah Allahumma inni astakhiruka bi-‘ilmik, wa astaqdiruka wa asaluka
bi-qudratik,
of
and grant them peace He said that is because both are exalted above the state
. .
.’.
min fadlika-l-‘azim, fa-innaka taqdiru wa la aqdir, wa talamu wa la alam, wa

those about whom one says ‘may Allah be pleased
with them’ according to texts in the
Anta‘Allamu-l-ghuyub. Allahumma in kunta ta'lamu anna hadha-l-amra khayrun
but it would
Mighty Qur an which exalt them. There is no harm in holding this view, lift dint wa maashi wa ‘aqibati amri—or: ‘ajili amri wa ajilihi-fa-qdurhu li wa
be pleased with him or her’. That is a fitting thing to say for
be preferable to say ‘Allah yassirhu thumma barik lifih, wa in kunta talamu anna hadha-l-amra sharrun
li,
not a Prophet; and they have not been proven to be Prophets. Imam
someone who is dini wa maashi wa ‘aqibati amri— or:fi ‘ajili amri wa ajilihi—fa-srifhu ‘anni
al-Haramayn [Al-Juwaynl] has transmitted in his book
al-lrshad the consensus that
I lift
wa-srifni ‘anhu wa-qdur li-l-khayra haythu kan, thumma ardini bih.

peace, then there
Maryam is not a Prophet. If someone does say ‘upon him or her be
According to the ‘ulama, mustahabb to perform istikharah with saldh and
is no apparent harm in that. And Allah knows best. it is
the above-mentioned dua. Th esalah should be two rakahs of supererogatory saldh.

/^hat is commonly accepted is that it can be done with two rakahs of regular Sunnah
tfldh, or with the saldh of greeting the mosque or other nawafil.
One should recite Qul Yd ayyuha-l-kafirun (“Say: O you who reject faith”) in
the first
rak'ah and Qul Huwa-llahu Ahad (“Say: He is Allah, One”) in the second,
^‘t is
difficult for one to perform saldh, one may do the istikharah with du‘a. It is
mu stahabb
to begin the du a ’with the praise of Allah and blessings and salutations on
* e
THE DU A OF ISTIKHARAH Messenger of Allah Istikharah is mustahabb in all affairs, as has been explained
an
authentic hadith. Once a person has performed istikharah, he should go towards
we relate from the Sahih of al-Bukhari that Jabir ibn Abdullah #>
reported.
I jpt to which his heart inclines. And Allah knows best.
our affairs, jus
# used how to seek guidance
Messenger of Allah
he would teach us a surah from the Qur’an.
to teach us
He said: ‘When any one

in all
of you taten 1 and

* ^ ‘® u khart (6382), Abu Dawud (1538), at-Tirmidhi (480), and an-Nasa’i (6/80-81) in al-Mujtabd
supererogatory saldh. Tften 498 ) in 'Amal
do anything then he should perform two rak'ahs of
-
al-yawm wa al-laylah.
to
188 189
We relate in the book of at-Tirmidhi, with a weak isnad which at-Tirmidhi

well as others, considered weak, that Abu Bakr % reported that when the Prophet^
astaghiih.
wanted something he would say: “O Allah, choose for me and decide for me Yd Hayyuya Qayyumu bi-rahmatika
who reported that when the Messenger of Allah

J&jJA $ Ill relate from Abu Hurayrah
s
worried about something he would
raise his head towards the sky and say:
himself in making dud’ he
Allahumma khir li wa-khtar li.
Allah the Tremendous!'' And when exerting
fill
°
be to
1
“O Living, O Eternally Self-Sustaining”.

We relate in the book of Ibn as-Sunnl from Anas % who reported that the
Mes- ou|d
sa y:
senger of Allah ^ when you intend to do something, seek the guidance

said: “Anas,
of your Lord seven times. Then look at what comes first to your heart, for the good
Subhdna-lldhi-l-‘Azim. Yd Hayyuya Qayyum.
is in it.” This hadith’s isnad is irregular: it contains some individuals who are not
2
known to me.
Uwe relate from the Sahihs of al-Bukhari and Muslim that
Anas said that the *
dud’ of the Messenger was: “O Allah, our Lord, grant us good in this
#
most frequent 2
Hell-Fire !’
world andgood in the Hereafter and spare us the punishment of
78 .j'llll ollc- Uij tij
Allahumma Rabbana atinafi-d-dunya hasanatan wafi-

l-akhirati hasanatan wa qina ‘adhaba-n-Nar.
du‘A’ against affliction and du‘A’
FOR IMPORTANT CONCERNS Muslim added in one narration that he said,
“And when Anas wanted to supplicate
supplicate with
witha single dawah. he would supplicate with it. If he wanted to
.
we relate from the Sahihs of al-Bukharl and Muslim that Ibn ‘Abbas reported
idu'f’he would include that in his
supplication.”

Allah, the Tremendous, the Clement. There
used to say in times of difficulty: “There
is no god but Allah, Lord of the
is
Mighty
no god but
'Lhrone.
%
V
We relate in the books
who reported that ‘All
of an-Nasa’i and Ibn as-Sunni, from ‘Abdullah ibn Jafar
said: “The Messenger of Allah
taught me these words #
no god but Allah, Lord of the heavens and the earth and Lord of the Noble them whenever a problem or calamity befell me: There is no god
There is and told me to say
Blessed is Allah, Lord of the
Throne !’ 3 And in a narration of Muslim there is, “ When the Prophet was distressed but Allah, the Noble, the Tremendous; Glory be to Him.
amrun mean ‘when an ‘Abdullah ibn )a‘far used
by some concern . . . he would say that!’ His words ‘hazabahu Tremendous Throne. Praise be to Allah, Lord of the Worlds’.’
to say this and then blow it over the feverishly sick ( mawuk ).
important matter arose’ or ‘when he was afflicted by distress’. He also used to teach
3
his daughters who were married to people not of their kindred ( mughtaribah ).
H 4>j \A^ f-P & i 4^ CJj 4Ai\ ^^ ^
pp\ p\ 4 J?}i\ 4& oljUill 46 ^ % A
La ilaha illa-lldhu-l-'Azimu-l-Halim, la ilaha illa-llahu Rabbu-l-Arshi-T'azim,
C/j JiP
tabdraka-lldhu
la ilaha illa-llahu, Rabbu-s-samawati wa Rabbu-l-ardi Rabbu-l-'Arshi-Tkarirn. La ilaha illa-lldhu-l-Karimu-l-‘Azim, subhdnah,
Rabbu-l-'Arshi-l-'Azim, al-hamdu li-lldhi Rabbi-l-'dlamin.
We relate in the book of at-Tirmidhi from Anas *§,, who reported that when
something was difficult for him the Prophet used to say: “O Livingand Everlasting A maw'uk is a person with a fever. Some say it is a person who is struggling
I seek help through Your Mercy !’ 4 According to al-Hakim, this hadith has a sahih
isnd th a severe
fever. Women who are mughtaribah are those who are married oil to
r- '-relatives.
At-Tirmidhi Ibn Hajar states that this hadith is gharib.as stated by at-Tirmidhi and al-Baz^
1 (3511).
Abu Bakrah #, reported that the Mes-
Zanfal is the only person to have reported it.
tfe relate in the Sunan of Abu Dawud that
•
Ib r5n
‘
2 Ibn as-Sunni (603) and al-Futuhdt (3/357). The chain of narrators contains the narrator
At-Tirmidhi (3432), who states that this hadith is gharib.
ibn al-Bara’, who is known to have narrated false reports.
Al-Bukhari (6389) and Muslim (2690).
3 AI-Bukharl (6345), Muslim (2730), at-Tirmidhi (3431), and an-Nasa’i (652).
this hadith as sahih.
mmm n-Nasa'i (630), Ibn as-Sunni (343). and al-Futuhdt (4/7)- Ibn Hajar grades
190
f
Kitab al-Adhkar
ever supplicates with without
who do wrong.' No Muslim man it
senger of Allah # said: “The dua for people in difficulty to say is: O Allah, / of those
me myselffor the blink of an Put my affa r wering him.

for Your Mercy, so do not entrust to eye. all
j
right for me. There is no god but You”'

g, j Ail i
M 0 > i ,
Anta subhanaka inni kuntu mina-?-zalimin.

•
AS la ilaha ilia
Allahumma rahmataka arju, fa-la takilnl ila nafsi tarfata
‘ayn, wa aslih li sha’nl kullah, la ilaha ilia Ant.
We Sunans of Abu Dawud and Ibn Majah, from Asma’ bint‘Umay$

who
relate in the
narrated that the Messenger of Allah (H said to her: “Shall I not teach you 1 WHAT TO SAY WHEN FRIGHTENED
words for you to say in times of distress?” or “when in distress?” Allah, Allah is my
Lord, I do not assign anything as a partner to Him!’*
Thawban who related that when the Mes-
relate FROM Ibn as-Sunni from
say: “He is Allah. Allah is
er of Allah
was frightened by something he would
#
'"S'
Allahu Allahu Rabbi Id ushriku bihi shay’a. ,dlLord; He has no partner

;rm
.
,w.•:
We relate in the book of Ibn as-Sunni from Abu Qatadah ^ who reported that
«5ii
the Messenger of Allah # said: “Whoever recites the Verse of the Throne and the
Huwa-lldh, Allahu Rabbi la sharika lah.
last verse of the Chapter of the Cow (Surat al-Baqarah) when in distress, Allah %
Shuayb,
will help him.” 3 We relate in Abu Dawud and at-Tirmidhi from ‘Amr ibn
the Sunans of
Messenger
We relate in Ibn as-Sunni from Sad ibn Abi Waqqas, who reported that he heard if 0 reported from his father, who reported from his grandfather, that the
and terror: 7 seek
used to teach them these words for
when they felt fear
the Messenger of Allah # say: “I will teach you something to say which no person Allah # evil of His servants, and
words of Allah from His wrath and the
in distress says without it being removed from him. It is what my brother Yunus & * section in the perfect
approaching me.” 3
mm
said: ‘So he cried through the depths of darkness, “There is no god but You. Glory the promptings of the shaytans and from them
to You; indeed, I have been one of those who do wrong.”’” 4

all toUf aJsi£- ja oUllll Aiil
Fa-nadafi-z-zulumati al-Ld ilaha ilia Anta

wa sham
subhanaka inni kuntu mina-z-zalimin. Audhu bi-kalimdti-lldhi-t-tdmmdti minghadabihi
‘ibadih, wa min hamazati-sh-shayatin, wa an yahdurun.
At-Tirmidhi related it thus from Sa‘d, and said: “Sa‘d reported that the Messenger
words to those of his children who could
his Lord ‘Abdullah ibn ‘Amr used to teach these
of Allah s|§ said: ‘The supplication of Dhu an-Nun when he supplicated to
it down an
could not understand he would
write
while in the belly of the fish was: 7 here is no god but You. Glory to You; indeed, l have inderstand, and for those who
tang it [around their necks].
1 Abu Dawud (5090) and an-Nasa’i (651). who grades it zssahih, and adh-Dhahabi
ÂLTumidhiteoo) and al-Hakim in al-Mustadrak (1/505),
2 Abu Dawud (345).
contains
3 Ibn as-Sunni (346) and al-Futuhat (4/11). I here is a break in the chain of this hadith and it
2 Ibn as-Sunni (337)-
narrators who are unknown.
3 Abu Dawud (3893) and at-Tirmidhi (35t9)-
4 Qur’an 21:87.
193
192
J;
:
the book of
remembrances
Kitab al-Adhkar
80
ji
WHAT TO SAY WHEN IN A FIX
Mmei" “of Allah *, ,1. E from Ibn as-Sunni from ‘All <j&, who reported that the Messenger of
said: “‘All,
should I not teach you the words which you should say when
»«„, *«,„„ „„
’“" h “'“
:*2^“ *-
mmed Yom“>l «’ •***
*-* /«. «*,.* *£ in a fix?”
fix,
He
say: In the
said: “Yes,
name
may Allah make me your ransom.” He
of Allah, the Beneficent, the Merciful. There
said: “If
is no power
you
•aug>« ooyoneofYour
Cation,
You have reveakdZrZZ
„ whkh Y„ J,AjoZ Z
Z”'
***»«
V “ ^ "*1 th except by Allah, the High, the
He wishes.”’
Tremendous. With
say ‘plight’ ( al-wartah ) with afathah
this Allah will turn away
on the waw and a
^ W.«e« w/fo Kw, k, w f/ie Qwr
.P t0 Y°™elfm the ’
knowledge
I
ulation
n the ra’means
I
to ‘destruction’ (al-halak).
my heart, the removal
of my sorrow *
ae
“ [
Ji**”* bnast the s r ^
P mgtin,e J ‘
of
Messenger of Allah, anyone ?^ Wre ,

worr ' es -' A man ^ .^}\^}\ 4A1U Sjl
% % ^)\ ^1 ^
replied: “Yes! So
who saj^ them seeking

who°isdepî^.^ t
say them and teach
/
them for Allah

what is in t hem
,
^dwffl^>roIong hfehappin^*^
^
Wr° nged '” He
0 ^ an 0
^
*
^
said: “()
Bismi-llahi-r-Rahmani-r-Rahlm, wa
la quwwata ilia
la hawla wa
bi-llahi-l-'Aliyyi-l-'Azim.
^
>
^ ^ f^ ^ ^ <iii£ d
^ «*• 01 6>fei; lduk

^ u aj.
.,
HAT TO SAY WHEN AFRAID OF ANY GROUP OF PEOPLE
elate with a sahih isnad from the Sunans of Abu Dawud and an-Nasa’I,
in*/ ttafiak, aw anzaktahu ft Kitabikfw H“““ “‘ n" mY u
sta’tharta bihi
ZZ t'ZZ
“ mtahu a badan min khalqik, awi-
1 Abu Musa al-Ash‘ari ^ who related that when the Messenger of Allah «§• was
ft ilmi-l-ehavbi
‘
'in tt’
^ toW-WOna nura sadri, wa rabid 1
ehensive of [a group of] people he would say: “O Allah, we make You responsible
aalhi
qalbi, f’
wajala a huzni, heir slaughter and we seek refuge in You from their evil
.” 2
wa dhahaba hammi. '
I
Allahumma inna naj'alukafi nuhurihim, wa na'udhu bika min shururihim.
I
IbZls^S m 1 Ibn as-Sunni
(331) and al-Futuhat (4/14-15). Ibn Hajar states that this is zgharib hadith; its chain
mention
graded as
that
sahih by some of the Imams'of

hadith!
Similar
^ this hadith
'
‘
i.^, and goes on
bn MaS M> vvhich is> bason and was
to Amr ibn Bishr, whose transmission is undisputedly regarded as weak.
ns
Abu Dawud (1537), an-Nasa in al-Kubra, and al-Futuhat (4/16-17). Ibn Hajar states that it is a hasan
i
r‘b
hadith; its narrators are those who narrated sahih hadiths.
194
195
I
WHAT TO SAY WHEN AFRAID OF A RULER WHAT TO A SHAYTAN APPEARS TO

SAY IF
f ONE OR ONE IS AFRAID OF HIM
we relate from Ibn as-Sunni from Ibn ‘Umar who reported that the Messen.
»a incitement to discord is made to you by Shaytan,
of Allah ^ said: “If you fear a ruler or anyone else, say: There is no god but Allah A says’ “And whenever an 1
:|8 Forbearing, the Noble. Glory be to Allah, Lord of the Seven Heavens and Lord He is the All-Hearing, the All-Knowing.”
of
'
êfoge in Allah.
Mighty Throne. There no god but You. Whoever You give protection to becomes mig I
IH
is
and magnificent is Your acclaim!’' if.

“When you recite the Qur’an, We put between you and those
oljlllll 63 aiil
6^1 £p\ i lit, also says:
veil.”
2
So one ought to seek refuge an
not in the Hereafter an
invisible
fiobelieve
of the Qur an.
Jjl2 Jij «£jf
^ 1 633 whatever is easy
®^
en rec ite
4&& ^ 6 ^'
La i7dha illa-lldhu-l-Halimu-l-Karim, Subhdna-llahi Rabbi-s-samawdti-s-sab'i
wa Rabbi-l-‘Arshi-l-‘azim, la ilaha ilia Ant, ‘azza jaruk, wajalla thanauk.
We
3
relate in
Muslim from Abu ad-Darda
the Sahih of
who narrated: “The «
mustahabb to say what has been narrated in the previous chapter in the hadit I heard him say: I
seel
once stood up to perform salah and
It is •
related by Abu Musa al-Ash‘arI %. [essenger of Allah # with the curse of Allah.
rotection in Allah from
you! Then he said thrice: 7 curse you
to something. When he had
com-
if he was holding on
| stretched out his hand as ?alah
said: ‘O Messenger of Allah,
we heard you say something in
leted the salah we
heard you say before; and we saw
you stretch out your hand.
ihich we have never
of fire and put it in my face,
Ie replied: ‘The enemy
of Allah, Iblls, came with a flame
iliH thrice: I curse you with
said: “I seek protection in
Allah from you” thrice. Then I said
retreated three times. I was on
the point of catching mi.
he curse of Allah! Then he
brother Sulayman, he would have
been bound up
WHAT TO SAY UPON SEEING THE ENEMY lad it not been for the du a’ of my
with him.” 3
had the children of Madinah playing
ind
do one should call the
71 say: “[If Shaytan appears, or if one fears that he may
so,]
we relate from Ibn as-Sunni from Anas «^,,who related: “We were with the Prophet
§ona military campaign, when he encountered the enemy and I heard him say: ‘0 idhan as for salah!
*
^ x
Master of the Day of Judgment, You alone do I worship and You alone do ask for help!
4*4 4141 .44 ^4 44
I
.
I saw men fall to the ground with the angels beating them from the front and the
mustahabb in the mink. Alanuka bi-la nati-llah.

back.” It is to say what has been narrated in the previous chapter A'udhu bi-llahi
Abi Salih, who related: My

2
hadith related by Abu Musa al-Asharl 4ft.
If"
We Sahih of Muslim from Suhayl ibn
relate in the
father sent me to the Ban! Harith, and with me

there was a servant or companion.
.^cl\ M\ ^41 4)14 U person who was with me
Someone called him by his name from behind a wall. Tire
Yd Malika Yawmi-d-Din, iyyaka abudu wa iyyaka astain. this to my father and he
looked at the wall but could not see anything. I mentioned
1 said: 'If you realise that it is him you are encountering
[i.e. Shaytan], he will
not et
1 Qur’an 41:36.
bui
1 Ibn as-Sunni (347) and al-Futuhat (4/18). There is some weakness in the chain of this hadith,
there are other narrations which strengthen and support it. Muslim '(542). The dua of Sulayman is: "He said: V my Lord, forgive me, and grant me a kingdom
Qur an 38:35.
2 Ibn as-Sunni (336) and al-Futuhat (4/19). Ibn Hajar describes this hadith as gharib. « will not belong to another after me: for You are the Bestower of bounties.
197
V
I 111
AM4 THE BOOK OF REMEMBRANCES
u Kitab al-Adhkar
you go. But if you hear a voice then make the call for salah, for I heard Abu
Hura
% report that the Messenger of Allah H said: “Shaytan turns his back in retreat
w
the call for salah is made.”’”
1
when finding something to be difficult

?
b 6l|f
kssI
I hat to say
Ibn as-Sunni from Anas who reported that the Messenger of

. ate from
there nothing easy except that which You make easy and You
;
I
-j. “o Allah, is
Hazn, with a fathah on the ha and a sukun on

'
||| pfpsjaa
,! i
easy if You wish to
0 the difficult
11
;:1
.
m eans the rough, rugged or

stony part of the earth.
a is WHAT TO SAY WHEN OVERCOME BY WEAKNESS

iMH * cJLi lit c-olj ‘^4- 1
m
i liwi
we relate from
Messenger of Allah
weak believer, although
the Sahih of
^ said: “A strong believer

Muslim
good
that Abu Hurayrah
is better and dearer
reported that
to Allah ft than
tl
Allahumma la sahla
Anta tafalu-l-hazna idha

ilia ma jaaltahu sahld, wa
shi’ta sahld.
there is in both. Be eager for that which will benefit yo '
HI and seek the help of Allah, and do not be weak. If something befalls you, do not say sf:
‘If only I had done such- and-such it would have been like this or like that.’ Insteai 1
say: ‘Allah has decreed, and what Allah wishes He does.’ Indeed, ‘If only’ opens
works of Shaytan.” 2
I
th
1
We relate in the Sunan of Abu Dawud that‘Awf ibn Malik said that the Messen
*
'
•
of Allah # gave judgment between two men, and the one against whom the judgment alB
WHAT TO SAY WHEN EARNING ONE’S
was given said when he turned away: “Allah is Sufficient for me and how excellent a Jj
saiaM LIVELIHOOD BECOMES DIFFICULT
Guardian is He! 1
Ihe Messenger said: “Allah rebukes people for weakness. You
must be strong. If something overwhelms you, say: Allah is Sufficient for me and how
-m
relate from the book of Ibn as-Sunni from Ibn ‘Umar who reported that
excellent a Guardian is He .” 3 ' 6
1 say al-kays with fathah on the letter kaf and sukun
asked: “Is there anything to prevent any of you, when
earning his
on the letter yd' can have two meanings. One of them is ar-rifq (gentleness), which 111 essenger #
ihood becomes difficult, from saying when he goes out of his house: With the
means— and Allah knows best— acting with kindness whenever possible.
e of Allah on myself my wealth and my religion. 0 Allah, make me pleased with
have been allotted, so that I do not like to hasten
decree, and bless me in that which I
WBBm You have delayed, or to delay that which You have hastened ?
Hasbiya-llahu wa ni'ma-l-Wakil.
Am
sifttii ( J^
sill
ill!
lig§ ismi-lldhi ‘ala nafsi wa mail wa dint, Allahumma raddini bi-qada ik, wa bdrik
111 fima quddira li, hatta la uhibba ta‘jila ma akhkharta wa la takhira ma ajjalt.
isHH -1
ItftilS
tm 1 Muslim (389).
Iff?
2 Muslim (2664) and an-Nasa’i (621) in ‘Amal al-yawm wa al-laylah.
Abu Dawud (3627) and al-Futuhat (4/24-25). Ibn Hajar states that this hadith is hasan. It was
3
bn as-Sunni (353). Ibn Hajar grades this hadith as sahih.
bn as-Sunni (352) and al-Futuhat (4/26). According to Ibn Hajar, this is a gharib hadith
which
reported by Abu Dawud and an-Nasa’i, and its chain contains Sayf ash-Shami, who was declared to be
trustworthy by do not know the name of his al s0 ’orted by Ibn as-Sunni and by Ibn ‘Adi in al-Kamil. Its chain contains ‘Isa ibn Maymun, whose
al-Ijll. I father. The rest of the narrators arc of Muslim; it
contains the ‘ananah of Baqiyyah, but from his narrating from ash-Shami. ! ssion is very weak.
198 199
WHAT TO SAY TO WARD OFF CALAMITY WHAT TO SAY WHEN BURDENED BY DEBTS
WHICH ONE IS UNABLE TO REPAY
we relate from the book of Ibn as-Sunnl from Anas ibn Malik who n
that the Messenger of
2 Allah §§ said: “When Allah bestows a favour on a
aT e from the book of at-Tirmidhi from All %, who narrated that a slave
tE
whether in his family, wealth or children, if he says: ‘As Allah desires. There him and said: “I am unable to pay the price for
n buying his freedom came to
is
W fis
words that the Messenger
except in Allah’ he will experience no misfortune except death.” 1 I not teach you
in it
donli sohelp me.” He said: “Shall
6
them for
J.
, m taught me? Were your debts like mountains Allah would settle
me so that I need
0 Allah, make what You have made lawful sufficient for
Sav Your
Ma sha’a-llah, quwwata have made unlawful; and make me independent of all but You by
la ilia bi-llah. 'at You
y” At-Tirmidhi states that
1 this is a hasan hadith.
' it
'1
.3 Xyy jit diLkia

humma-kfini bi-halalika ‘an haramik, wa aghnini bi-fadlika ‘amman siwak.
about what to be said morning and

have already mentioned, in the chapter
is
e
the story of,
ning the hadith ofAbu Dawud from Abu Said al-Khudri #, about
said: “Worries and debts have
remained with me.
WHAT TO SAY WHEN VISITED BY Mm aian called Abu Umamah who
MISFORTUNES, BE THEY FEW OR MANY
M
allah S says: “And give glad tidings to those who patiently persevere, and who
say, when afflicted with calamity: ‘To Allah we belong, and to Him is our return.’
They are those on whom (descend) blessings from their Lord, and mercy. And they
are the truly guided .”
'!'*
\j\j dSi
\jl
\p 1
vsi WHAT TO SAY WHEN AFFLICTED WITH LONELINESS

' 0
H 9 t >1 f * \' ^
said: Messenger of
relate FROM Ibn as-Sunni from Walid ibn Walid %, who
it * 'A o *<£ i-i ^ 0 a 1
T f ‘
£ I
Ao-jij dAf ij I ;e
seek protection
llah, I suffer from loneliness.” He #
said: “When you go to bed, say: I
We relate in Ibn as-Sunni from Abu Hurayrah i§,, who reported that the Messen- iiheperfect words of Allah from His wrath and His punishment,
the evil of His servants,
ger of Allah sD said: “Let every one of you say: ‘To Allah we belong, and to Him our mep for then it will not
the shaytans andfrom them appearing
is
nd the suggestions to
of
5
return’ (or everything, even for [a broken] sandal-thong, because it is a misfortune. ami you” (on “it will not approach you”).
I say: ash-Shis‘ , with a kasrah on the shin and with a sukun on the sin, means one
of the thongs of a sandal which is fastened to the thong between the middle toe and au! y-'
the one next to it.
. jaki o'j ‘ 0^3

‘iqdbihi wa
A‘udhu bi-kalimati-llahi-t-tammati minghadabihi wa
1 Ibn as-Sunni
wa min hamazati-sh-shayatin, wa an yahdurun.
sharri ‘ibadih,
(359).
2 Qur’an 2:155-157.
3 Ibn as-Sunni (354) and al-Futuhat (4/28), Ibn Hajar states that this hadith is ghai 1 At-Tirmidhi (3558). Ibn Hajar states that this hadith is hasan gharib.
contains some weakness; however, it has a supporting narration which is from a witness. 1 Ibn as-Sunni (643).
2( 201
Kitab al-Adhkar
We relate in Ibn as-Sunnl from al-Bara’ ibn
‘Azib A that a man fell Muslim from ‘Uthman ibn Abi al-‘Asi % who reported:
.^ZT^ ^
the Sahih of
senger of Allah
* and complained of loneliness. He#said 'I
te in
of Allah, Shaytan has interfered with my salah and and in my
abundance; Peerless is the King, ,he 'felilessenger
Holy, Lord of the angels
hare mad, ,he heavens and the
and ike Spirit (SS fefefeiif
and has caused confusion in me.’ Ihe Messenger of Allah said: ‘That
Realm). Ihe man said this

earth majesiic „i,h might,
the Jab J, “1Prafor
“I called Khinzab. When
you sense his presence, seek the protection of Allah
and the loneliness disappeared”. <
your thrice.’ I did so, and Allah took away what I had
o£ 1 and spit towards left
^ Q
m :riencing.’
dUj| a
WM
is spelled with kha and then a nun with a suktin, then a zay with
•‘Khinzab’
and then ba. The 'ulama differ about

how to vowel the kha’: some of them
oljllUl
others put kasrah, and these two are the most well-known,
ithah on it and
a
Subfrna-l-Maliki-l-QuddQs, Rabbi-l-malaikati
wa-r-ruh nit a dammah , as Ibn al-Athir cited in his Nihayat al-gharib, but what is well-
feifei.
jallalta-s-samawati wa-l-arda
bi-l-'izzati wa-l-fabarut.'
is with a fathah or a kasrah.
relate in the Sunan of Abu Dawud with a good isnad from Abu Zumayy who
ed: “I asked Ibn ‘Abbas t%:‘What is this that I am experiencing?’ He answered:

Siis it?’ I said: ‘By Allah, I cannot talk about it.’ He asked me: ‘Is it something to
th doubt?’ [When I answered that it was], he smiled and said: ‘No-one was safe
(3 it until Allah revealed: “If you are in doubt concerning what We have revealed
mIS ou [O Prophet], ask those who read the Scripture from before your time. The
WHAT TO SAY WHEN TROUBLED
WM
alrffahas indeed come to you from your Lord, so be not one of those in doubt
.’” 1
BY SATAN, C D.STURBANCE
ALLAH •says: “And whenever

seek refuge
any Incitement to discord is
made to you by ShavUn
^ l fui ^4 v* 4^ j ^ 4}
Allah. He Is Ihe All-Hearing,
sa,d
,he AU-Knowing?. The L, lhafal liijj jJD dills
is .ha, which Allah, exalled
is He, ins, raced u, and
ordered us ,o leg
Fa-in kuntafi shakki-m-mimma anzalna ilayka fa-s’ali-
~ ““3 { fch) 1
'dll. dapi lladhina yaqra una-l-Kitaba min qablik. La-qad jaaka-l-
l5]j)
haqqu mi-r-Rabbika fa-la takunanna mina-l-mumtarin.
S ' , " ,“ “ f " ,,d
rcp™Tlh«d„‘'!a f If" fr0m Ab “ * who Ibn ‘Abbas] told me: ‘If you find any [doubt] within yourself, say: “He is the First
*«* "
Sh,nia Wi " >° »“ »f you and the Last, the Manifest and the Hidden, and He has full knowledge of all things
.’” 3
0 created that? until he 'Who
~
says; created your
When he res h S th” Lofj
k
r r
S ,eC,i °" fr0m Alhh
»l«r had ,h 1 .T
cop e wl
»>or-- Accord, „g
R;
*
conllnue to ask until people
™
1
. say: ‘Allah created lit ?
Creatio
hr Whoever e Huwa-l-Awwalu wa-l-Akhiru wa-z-Zahiru wa-l-
i ir: r«:::r..“ ,hat fed'. *
*— A \ Batin, wa Huwa bi-kulli shay’in 'Alim.
We relate with our sahih isnad from th eRisalah of Ustadh Abu al-Qasim al-Qushay-
fe-jjfelfefei may Allah have mercy upon him, from
i,
Ahmad ibn ‘Ata’ ar-Rudhabarl, the great
Amantu bi-llahi wa Rusulih. taster i^,, who said: “I was going to extremes of excess in my purification. One night
ty breast had poured over
was constricted because of the great volume of water I
MesTenlerofAI.^
^° k,° f Ibn te
aS ’ Sunni from ‘
A ishah
’
* who reported that the

eX P eriences any of these
say thrice, insinuations should
thrice 71b
believ
l e in Allah and His Messengers’,*
and it will leave him.” 1
Muslim (2203).
2 Qur’an
1 Qur an 41:36.
10:94.
2 Al-Bukhari
3 Qur’an 57:3. this hadith is reported by Abu Dawud (5110) and in Al-h'utuhat (4/37)- Ibn Hajar says
and Muslim.
text of this hadith
3 Al-Bukhari (3276), Muslim f is shadhdh (irregular), as it is reported from Ibn Abbas from the transmission of
(135), and Abu Dawud (4721) 1
ibn Jubayr
4 Ibn as-Sunnl (629). and Mujahid that the Prophet never experienced any doubts. 'Ihis latter was reported
? bd ibn Humayd,
at-Tabarani, and Ibn Abi Hatim, all with sahih chains.
202
203
Kitab al-Adhkar
You have done right,
myself, and my heart would not be still. I cried out: ‘My Lord! Your pardon, Y0 * *” incantation*’ Then [the
atotshare with you The
Prophet
Prophet
#1 said:
» laughed.- Cue vers, on

pardon! I then heard a voice say ‘Pardon is in
me knowledge’ and that (state) left .' f-
Some of the ‘ulama say that it is mustahabb for anyone who is troubled by distr * ,he and ,he **
tion in his wudu\ salah or the like to say 'There is no god
but Allah.’ This is beca
:
when Shaytan hears dhikr he

Allah’ is the foremost of
[Muslim] Community, the people

all
retreats,
dhikr. Ihis
who
i.e.
is
goes back and
why
instruct the travellers
flees, and ‘7here
the noble masters of the purest of th
on the
is no god It
spiritual
pa
B ed from a man w o repo
asked: ‘What is your brother’s sickness?
said: man]
and instruct desciples, have chosen ‘There is no god but Allah’ for those who tna et 0 and
H
y ^ > He said :‘Send him to me.’ [The sick
man replied. four verses from

religious retreats, and instructed them to be constant in it. They have declared that ;V ^
# recited al-Fdtihah and
most beneficial cure for insinuation is to turn to the dhikr of Allah # and to incre RK j
" dS>
^ng""f~han
of
Prnnhet
rWroanthemiddler'AndyourgodisOne
Truly in the creation
Ahmad ibn Abl al-Hawari— with either a fathah on the ra (Abi al-Hawaray) Gracious Most Merciful.
no god but H
in it.
'mm ,
kasrah— said: “I complained to Abu Sulayman ad-Daranl about satanic insinuate .

There is ,
alternation of the night and the day, and
a
earth, an in
He said: ‘If you want it to stop, then any time you feel it you should become happ.
^1%
heavens and the
of the ships t roug
eo ^ b<jnefit of man kind, and in
the
When you become happy it will stop, because there is nothing more hateful to Shayta : sailing which He gives therewith
than the happiness of a believer. But if you are grieved by it, it will increase.’” I sa " •W* A»ah that He scatters through
the
Earth that is dead, and in th

supported by what some of the Imams say: ‘Satanic insinuation only befal the y trail like their
changes of .he „md, and
“This is
„, a „d in
the * pcople ;, Uen
not tempted by a deserted house.
^
ISIfc
those who have complete faith, for a thief is
,m
es between
the sky andtheeatt Next he
yerses of
Verse of the Thron
•ecited the bear s witness that there
I
94
vêdthe heZnsZ flie^rth in

SAY OVER THE INSANE OR
m night as a
command. Verily, His are
iill-
WHAT TO to His
SOMEONE WHO HAS BEEN STUNG i Allah, the Chetishet
and Susta.net o,
=
Blessed is
« ^---S
m^ r
-ij
al-Khudri 'D
we relate from the Sahths of al-Bukhari and Muslim from Abu Said
iffe, who narrated: “A party of the Companions
and they camped on the territory of some Arabs. They asked
them foi
of the Messenger of Allah set out on
davetse
r
a journey,
hospitality, but they refused. The leader of that area was

stung [by
attempted to cure him by all means, but nothing helped him. One of
an insect].
them
The)
said: I
I
P4B
en a wife nor [begotten] a son. H
Hashr
Surat al-Hashr
Y>
»
m
and Qul Huxva-llahu
Ahad
ten from the end of
,
l Surat as-Sdffdtd
They came
you went to that party that camped, perhaps they might have something.’ id al-MuawwidhaC 9
We have made efforts to cure
to them and said:‘0 party, our leader has been stung.
him by every means, but nothing has helped him. Do you have anything?
them said: ‘By Allah, I will incant for you. But by Allah, we asked you to host
One
us, an IB
m 1 Al-Bukhari (5749) and Muslim (2201).
you did not host us. I will not incant for you until you determine a fee for
us.’ The)
i 2 Qur’an 2:163-164.
Qur’an
agreed to give them He went and blew on the man and recited
a flock of sheep.
3 3:18.
4 Qur’an 7:54.
Fdtihah. It was as if he had been freed from bonds. He went
about walking without
5 Qur’an 23:116.
one of them
pain (qalabah). They paid them the fee that they had agreed upon. Then 6 Qur’an 72:3.
until we have g one

said: ‘Share it.’ The one who had incanted said: ‘Do not do so
7 Qur’an 37.
the Prophet and told him what happened and heard what he commands us to in the chain of
this hadith.
u 9 Ibn as-Sunni (637). There is some weakness
They came to the Prophet §§ and told him about it. He asked: ‘What made )°
205
204
Kitab al-Adhkar
steel. His family said to me: ‘We have been told that your companion
d with
•brought
goodness with him. Do you have anything that we can cure him with?’
^ - ---i
•
Sr" --i- SF ' — 2lj

"ted
al-Fatihah for him and he was
and informed him. He asked:
cured, so they gave me a
there anything other than

hundred sheep. I
h e prophet
‘Is
^
i
w
-^ & J>ji\ ^ 4^ & ex?
*UUl 4iil
jjfo
t
?’
t
and in one
narration, ‘Did you say anything else besides?’ I replied: ‘No.’ He said:
by my life, whoever eats from a false incantation. but you have eaten
for .,
.
£ J^\\
,
jt
LUl
{ *
^ m a true incantation.’”'
V/e relate in
the book of Ibn as-Sunni with a different wording which is another
S/j iH\ jni 1
Dawud’s, where Kharijah ibn as-Salt reported that his uncle said: “We
1 ;
ion of Abu
nt away
from the Prophet g| and came to a district of some Arabs. They said: ‘Do
V] aJ] V 'Uls
cure? We have a deranged man in bonds.’ They brought the madman, tied
have a
my
p0 recited al-Fatihah over him for three days, morning and night. gathered
j ojdlUl pU.
^ jj| 4iil
j!) iva
I
and spat on him. It was as if he had been set free after being tied up with rope.
I
f-^ IjpDlj jlidJI) jPlip j\£]\

Jpj| ^ j ;y
gave me a fee. I said: ‘No.’ They said: ‘Ask the Prophet #.’ I asked him and he
<o^\ 46 m M 9 ^ died: ‘Eat, for
it
I
eaten from
say that this uncle’s

by my life, there are
a true incantation.’”
name was ‘Ilaqah

2
those who eat from
ibn Suhar but

a false incantation,
it is also said that his

but you
name
46> i qV dUi di JL#> s
We
‘Abdullah.
relate in the book of Ibn as-Sunnl from ‘Abdullah ibn Mas‘ud % who recited
{'•4? jiji u 133 j^. the ear of a sick person and he recovered. The Messenger of Allah # asked him:
Wa ilahukum aat did you recite in his ear?” He said: “I recited: ‘Did you think that We had
ilahun wahid Id ildha
, ilia Huwa-r-Rahmdnu-r- Rahim ated you in jest, and that you would not be brought back to Us? Exalted is Allah,
Innaji khalqi-s-samawati wa-l-ardi
wa-khtildfi-l-layli wa-n-nahdri : King, the Real. There is no god but Him, Lord of the Noble Throne. Whoever
wa-l-fulki-llati tajrifi-l-bahri bimd yanfau-n-ndsa wa md anzala- Is on another god together with Allah, he has no proof thereof at all and his
llahu mma-s-samd’i
mi-m-mainfa-ahyd bihi-l-arda ba'da mawtihd koning is with his Lord. Truly the unbelievers have no success. Say: ‘My Lord,
wa baththajiha min kulli dabbatin
wa tasrifi-r-riydhi wa-s-sahdbi-l- give and be merciful! You arc the Best of the Merciful.” 5 until I completed the
musakhkhan bayna-s-samai wa-l-ardi
la-dydti-l-li-qawmin yaqilun. ipter.” The Messenger of Allah said to him: “If a man had firm faith and recited
Shahida-llahu annahu Id ildha ilia Huwa wa-l-malaikatu wa ulu- t on a mountain, it would vanish.” 4
l- ilmi qd imam bi-l-qist. Ld ildha ilia Hu, al-Azizu-l-Hakim.
Inna Rabbakumu-lldhu-lladhi
khalaqa-s-samdwdti wa-l-arda fi sittati jL1*13 vfi Jyu>-jj z UJJ Ij uS* ^ I a b>- u-> I
ayyamm thumma-stawd dla-l-‘arsh, yughshi-l-layla-n-nahdra

[
yatlubuhu
hathithan wa-sh-shamsa wa-l-qamara
wa-n-nujuma musakhkhardtim
i-amrih, ala lahu-l-khalqu
wa-l-amr, tabdraka-lldhu Rabbu-l-alamin.
Fa-taala-lldhu-l-Mdliku-l-Haqq, 4^?^ pAjj -U£- jAjUIcs- Hals cAj jaJ jj ^ j>-\i au!
Id ildha Hid Huwa Rabbu-l-Arshi-l-karim.
Wa mnahu ‘
ta ald addu Rabbind,
J ma-ttakhadha sdhibatan wa Id waladd.
y: ° f the Iangllage say; <mentall

y deran § ed’ lamam ) means
mir
madness that !"J
befalls a man and seizes him.
( a type
we relate the Sman of Abu Dawud with a ,ah,h 1 Dawud (3896).

isMd from Kharijah .bn a
bait, who reported that hit uncle said. "I as-Sunni (635) and Abu Dawud (3897).
then I returned, and I passed bv a eroun nf npnnlo

came ,0 the Prophet
* and embraced Islai,
ran 23:115.
TA xi. j
as-Sunni (636) and al-Futuhat (4/46). Ibn Hajar states that this hadith is gharib.
\js ^
wa Mukabbira-s-saghir, saghghir ma
SEEKING PROTECTION FOR CHILDREN AND OTHERS
I * fillahutnma
Musaghghira-l-kabiri hi.
sukun on the ffifl’and

word batharah, with a fathah on the ba and a
hat the
IS3
means a small skin infection (or spot). Hence
J there are two variants—
WE RELATE from
Messenger of Allah s§ used
the Sahih of al-Bukhari
to seek protection for

from Ibn ‘Abbas
Hasan and Husayn,
% who reported
saying; “/
that
alsba/trt-^
{ti
Sal
^
baihara— broke out in pimples (or spots)”
and a
with a kasrah on the
dammah— three variant spellings.

f, ,
a fa thah
protection for the two of you with the perfect words
of Allah from every shay tan powdered [scented] reed, calamus aromaticus, which is
dharirah, it is a
a Âsôr
poisonous thing, and from the evil eye.' He also said: “Verily your father #
[Ibrahl
brought from
India.
used to seek protection by it for Ismail and Ishaq." 1
i
0 ^ au! oUl£=u USluc-l
U‘idhukuma bi-kalimati-llahi-t-tammah, min kulli
97
shaytanin wa hammah, wa min kulli ‘aynin lammah.
I say: The ulama say that hammah with a doubled mim means any kind of r
sonous creature, such as a snake, and the plural is hawamrn. They say that hawam RECOMMENDATION TO REMEMBER DEATH MUCH
is used for any crawling creature even if it does not kill, such as insects and vermi
An example of this in the hadith Kah of at-Tirmidhi, an-Nasa Ibn Majah and
of ibn ‘Ujrah <&; “Do we relate with sahih isnads in the books
is 5,
the vermin on yo \
head harm you?” meaning lice.

others, that Abu Hurayrah
narrated that the Messenger of Allah # said Remember
As for ‘evil eye’ ('ay nun lammah), with a doubled mim, to say, “death”.’ According to at- 1 irmidhi,
it means that which afflic much the destroyer of pleasures”: that is
whatever it looks at with evil.

this is a hasan hadith.
98
WHAT TO SAY OVER ABSCESSES, PIMPLES AND SUCHLIKE APPROVAL OF ASKING THE RELATIVES OF A SICK PERSON
ABOUT HIS HEALTH, AND OF REPLYING TO THE QUESTION
WE HAVE ALREADY mentioned the hadith of ‘A’ishah^ about what the sick should
say and what should be recited for them. WE relate from the Sahih of al-Bukhari from Ibn Abbas >%,, who reported that All
during the illness in which

We relate in the book of Ibn as-Sunnl from one of the wives of the Prophet
ibn Talib ^, left the 1
presence of the Messenger of Allah sjgO
he passed away. People asked him: “How is the Messenger of Allah this morning?
who said: “The Messenger of Allah ^
came to me when a pimple had come out on
He 2
my finger. He asked: 'Do you have any dharirah V He put on [the pimple] and said: II: 2
it
said: “He got up well, Allah be praised.”
O Allah, Who make the great small and make the small great, make my problem
‘Say:
small.' It was cured.” 3
1 Al-Bukhari (3371), an-Nasa in Antal al-yawtn wa 1

At-Tirmidhi (2308), an-Nasa’i (4/4), Ibn Majah (4258), and al-Futuhat (4/50). Ibn Hajar grades
I al-laylah (1006), and Ibn Majah (3525).
this
2 Dharirah is a fragrant powder imported from India. hadith as hasan.
Ibn as-Sunnl (640) and an-Nasa’i 2 Al-Bukhari (6266).

3 (1031) in ‘Amal al-yawm wa al-laylah.
208 209
remembrances
Kitdb al-Adhkar
“ the dust of our earth, and the saliva of one of us ”.

narration it is
r .
udaxj 4-ajj
- r .
j I Aj
y
. . . turbatu ardina wa riqatu badina.
31
‘the saliva of one of us’ means the saliva of a human
WE relate from the Sahihs of al-Bukhari n g to the ‘ulama,
an Ibn Faris said, “Saliva ( riq ) is that of humans or others and it
that every night when ir; nt of Adam).
the Messenger of Allah 1
<
gether and blew into them, de feminine, in which case it is riqah" Al-Jawhari states in as-Sihah that
before reciting into t
' '-’lie ore specific than riq.
protection with the Lord of , iay.j
Daybreak”, and when
of Mankind.” Then he
“S ay:
seek protection
I
with the te in the two Sahihs from ‘A’ishah who reported that the Prophet
passed his hands over as much of his body
as he was mml irotection for someone in his family, he rubbed his right hand and said: “O
beginning with his head and at
face and the front
of his body. He did men, remove this discomfort. Cure, for You are the One Who cures; there
‘A’ishah * reported: “When he became sick, he told me to do that for him
this tht a
1 1
S rd of
but Your cure. May it be a cure that leaves no sickness!’'
another hadith in the Sahih
it 1S Said that
the Messenger s 0 ^
f| used to blow al-M
1
0
widhat over himself diunng the ,
'
.
, ,
illness from which he

passed away. ‘A’ishah * < ill) Icil', — ^Lll ^ \
“When his sickness intensified, j I blew them over

,
,
him using his own hands
of their blessing.” In another bee
al-Muawwidhat over himself and

narration is, "When he
became sick, he used to
re
.Li: Jjlij i i JVia N
blow.” Az-Zuhri, one
of the narrators, was Allahumma Rabba-n-nas, adhhibi-l-ba’s, ishfi—wa Anta-sh-
how he blew out air. He replied: as
]
He would blow into his hand and ".Sim
then wipe his Shafi la shifa’a ilia shifauk—shifaan la yughadiru saqama.
I say that related to
should be recited for the

this is the hadith that
has already been mentioned
about
1
m ^ would make a protective supplication

m1 ding to another version the Prophet
insane: that is, al-Fatihah.
||jgg
1 ), saying: “Remove the discomfort, 0 Lord of Men; the healing is in Your hand,
m ./(>/ one can uncover it but You".
:3
H .di i) aj oiif i fiiiii jll jpi
-M
: lmsahi-l-ba’s, Rabba-n-nas, bi-yadika-sh-shifa, la kashifa lahu ilia Anta.

relate in the Sahih of al-Bukhari from Anas % who said to Thabit: “Shall I not
Qul a udhu bi-Rabbi-l-falaq. im t for you with the incantation used by the Messenger of Allah <H?” He replied:
Qul u udhu bi-Rabbi-n-nas. [Anas] said: “O Allah, Lord of men and Remover of discomfort, cure, for You are
Ine Who cures; there is no Healer but You. May it be a cure that leaves no sickness .” 2
We relate in the Sahihs of al-Bukhari

and Muslim tl ty that the meaning of ‘leaves no [sickness]’ (la yughadiru) is ‘does not leave’ (Id
other sources,from ‘A’ishah
ed or had a sore, the
* who said that when anyr W. and the meaning of ‘discomfort’ (al-ba’s) is distress or illness.
Prophet # put his finger like thi;
the narrator, put
index finger on the ground)
his
jjsUDl ddl— cjd/Ujwlpl idjbJLo tjwlDl lJj î)l
and I
name ofAllah, the dust our

of earth by the saliva
of one o
permission of our Lord!’ 2
.Li i ji4-cif i
Allahumma Rabba-n-nas, mudhhiba-l-ba’s, ishfi —Anta-sh-
4j ^
j|f
-
Shaft, la shafiya ilia Ant—shifa ’an Id yughadiru saqama.
Bismi-llah, turbatu ardina
bi-iriqati badina, yushfd saqimund m
bi-idhni Rabbina.
m
e relate in
the Sahih of Muslim from ‘Uthman ibn Abi al-‘As %, who complained
1 Al-Bukhari (5016), Muslim
S3).
(2192),
), al-Muwatta (2/942-943), Abu
Dawud (5049), and at-Tirmidhi
e Messenger of Allah H about a pain that he had had in his body. He H told
2 Al-Bukhari
(5745), Muslim (2194),, and Abu Dawud Al-Bukhari
(5743) and Muslim (2191).
(3895).
Al-Bukhari (5742).
210
211
Allah thrice, then say seven times:
Allah from the evil of what I feel
him: “Put your hand on the part of your body that

1
is
seek protection in the Might
andfrom what I fear!' 1

in pain and say: In the
n am
1
and Omnipotent ^
We relat£
.
H the
the b ook of at-Tirmidhi
time has come then

Messenger of Allah
give
Kitab al-Adhkar
me
from All
relief,
* who reported: “Once
# passed by me while
and if it is
I was
delayed then elevate
I had
saying: ‘O Allah,
me
a
'®t th
then L
grant me patience! The Messenger of Allah
asked: What did #
and said: O Allah,
.Alii B' V>Vr eneated what I
had said. He prodded me with his foot
of the two wordings
1W: ZtK or ‘heal him- Shubah
was in doubt [as to which
at-Tirmidhi,
.jililj A>-1 U jJm jjA Ajj jij ATS \ 1
fcd never complained
about any pain after that.”' According
to
hasan sahih.
||badith is
__
^
A'udhu bi-‘izzati-llahi wa
Bismi-llah.
qudratihi min sharri ma ajidu wa uhadhir. Oij

^ ^^ '
We relate in the Sahih of Muslim that Sa‘d ibn Abi Waqqas narrated: ‘“[lie .(3^2is olj
Prophet ^ visited me when was I sick, and he 0 said: ‘O Allah, heal Sa‘d; 0 Allah
heal Sad; O Allah, heal Sad ,”’ 2
Ailf- ^4^
qad hadara fa-arihni, wa in kdna
.I-XAuaj ClJjLiAl L-Jiuwl L— Allahumma in kdna ajali
mutaakhkhiran fa-rfa'ni, wa in kdna balaan fa-sabbtrm.

Allahumma, ishfi Sada, Allahumma, ishfi Sada, Allahumma, ishfi Sa‘da.
Allahumma 'afih (or) ishfih.
We relate in the Sunans of Abu Dawud and at-Tirmidhi with sahih isnads, from
L the books of at-Tirmidhi and Ibn Majah that Abu Said al-Khudri *
We relate in
Ibn Abbas who also related that the Messenger of Allah sj§ said: “If anyone visits Allah # said: “Whenever anyone
a sick person whose time has not [yet] come, and says seven times: 7 ask Allah the
ndAbu Hurayrah %
attest that the Messenger
of
greater, his Lord confirms him am
says
ays: There is no god
but Allah and Allah is
bu < Al “h
Tremendous, Lord of the Mighty Throne, to cure you’, Allah % will cure him of that
l|§7s no god but Me and I
am Greater.’ When he says: There is no S° d
sickness.” 3 At-Tirmidhi describes this hadith as hasan and al-Hakim Abu Abdullah,
Ione, He says: ‘There is no god but Me alone.’
When he says: There is no god but A lah
book al-Mustadrak Alone without partner When
in his ‘ala-s-Sahihayn, describes it as sahih according to the
1 e without partner, He says:‘There
is no god but Me,
and to Him belongs all

Allah and to Him belongs Dominion
standards of al-Bukhari.
ie says: There is no god but
and to Me belongs
I say that yashfiya, ‘cure’, has a fathah on the first letter.
liaise, He no god but Me, to Me belongs Dominion
says: “There is
powei 01 s re ng
no god but Allah and there is no
1
ill praise.’ When he says: There is

.liilLiq jl CpJaaJl j*} cJj JLJ no power or strength
I All!
Mi by Allah. He says: ‘There is no god but
Me and there is
during an illness and then passes
As’alu-llaha-l-'Azim, Rabba-l-‘Arshi-l-‘Azim, an yashfiyak. except by Me" Then he #
said: "Whoever says this
describes this had.th as hasan.
away, Hell-Fire will not consume him,"" At-Tirmidhi
We relate in the Sunan of Abu Dawud, from Abdullah ibn Amr ibn al-‘As who
reported that the Prophet ^ said: “When any of you visit the sick they should say:
O Allah, heal Your slave, who hurts an enemy for You or walks to salah for You!'* Abu
Dawud did not regard it as weak.
I say that the meaning of ‘wounds’ {yanka’u), with fathah on the first letter and
hamzah on the last, is ‘causes him pain, hurts him’ (yulimuhu wa yuji'uhu). I' iSdjGf-j
I'
Allahumma , ishfi ‘abdak, yanka’u laka ‘aduwwa, awyamshi laka ila salah-
Muslim (2202), Abu Dawud (3891), and an-Nasa’i (909).

ilaha illa-llahu wa-llahu-akbar.
1
La
2 Muslim (1628).
3 Abu Dawud (3106), at-Tirmidhi (2084), al-Hakim (1/342), and al-Futuhat (4/61). Ibn Hajar grades
grades this hadith as sahih.
this hadith as hasan. & 1
At-Tirmidhi (3559) and al-Futuhat (4/64). Ibn Hajar
Ibn Hajar grades it as hasan.
I Ibn Majah (3794). at-Tirmidhi (3426), and al-Futuhat (4/64).
".
4 Abu Dawud (3107). Ibn Hajar grades this hadith as hasan.
213
212
Kitab al-Adhkar
La
La ildha illa-lldhu wahdahu Id sharika lah. n visited me when I was sick. He said: ‘Salman, may Allah cure your
ildha illa-llah, lahu-l-mulku wa lahu-l-hamd. gj of Allah*
senge you well-being in your and body
forgive your sins and grant
religion until
La ildha illa-llah , wa la hawla wa quwwata nd,
We relate in the
Sahih of Muslim as well as the books of
la ilia bi-llah
I ragfp” ___ .
at-Tirmidhl ' ^
and Ibn Majah with sahih isndds from Abu
Said al-Khudri JLP>-j tpo Mic-j tdtji jit} 4Ai\
who narrT J\
J.bril m
came to the Prophet #
and asked: “O Muhammad, are you sick?” ‘v is Shafa-llahu saqamak, waghafara dhanbak, wa ‘afaka
replied. He said: In the name of Allah I seek protection for you from
everyth'' fi dinika wajismika ila muddati ajalik.
harms you, from the evil of every person or the
eye of an envious person,
cure you. In the name of Allah I
m'ma
seek protection for you!’' At-Tirmidhl
catevnri
And we relate, in the same source, from ‘Uthman ibn ‘Affan % who said: “I was
and the Messenger of Allah g§ would come to visit me. One day he visited
hadith as hasan sahih. 8
once sick
and said:T« the
name ofAllah, the Beneficent, the Merciful. I seek protection for you
me
yy jz itiuji 4A11 piu
I
111 ;
with Allah,
the
from
One, Besought of All, Who
the evil of what you are experiencing.’
does not beget and
When
is not begotten and
Who
has no like,
to leave he said: “Uthman, seek protection with that, for you have never
H stood up 2
sought protection
with anything like it.’”
Bismi-lldhi arqlk, min kulli shay’in yu’dhik, min sharri kulli
nafsin aw
We relate in the
‘ayni hasid, Alldhu yashfik, Bismi-lldhi arqik.
IP:
1J (_£
jjl (JuJi]1 jPNl Abb
'‘tfirpy tj—^y P pP
Sahih of al-Bukhari from Ibn Abbas
who
Messenger of Allah # visited a Bedouin. When the Prophet # came to the sick per:
reported that t
l.
. Jcyo UjJJt i aJ j£=u
(
jJj Pj? P
he was visiting he said: “ No harm, but purification, if Allah wills!’
2
Bismi-llahi-r-Rahmani-r-Rahman, u'idhuka bi-llahi-l-
Ahadi-s-Samad, alladhi lam yalid wa lam yulad, wa lam

•ai ma tajid.
yaku-l-lahu kufuwan ahad, min sharri
We relate in the
La bas, tuhurun
book of Ibn as-Sunni from Anas

in sha’a-llah.
1
#,, who narrated that the h
senger of Allah # visited a Bedouin who was sick
with fever. He said: Expiat S'
IOO
and purification ,”3
I
j
IN COMMENDATION OF ADVISING THE FAMILIES OF THE SICK
Kajfdratun wa tahur. AND THOSE TENDING THEM TO BE KIND AND BEAR PATIENTLY
We relate in the books of at-Tirmidhi and Ibn THE DIFFICULTIES IN THEIR AFFAIRS; ALSO, ADVISING THOSE
as-Sunni from Abu Umamahl i
who reported that the Messenger of Allah said: WHOSE DEATH IS IMMINENT BECAUSE OF A LEGAL SENTENCE
a sick person
# “The best way to complete a visit t. «§
is to place your hand on his forehead or on his hand and ask him how
he is.” This the version of at-Tirmidhi. According
is
to the version of Ibn as-Sunni he
WE relate from the Sahih of Muslim from ‘Imran ibn al-Husayn ^ who said that
there came
said: The completion of a visit to a sick person to the Messenger a woman from Juhaynah who was pregnant because
is to put ask: your hand on him and °*
How are you this morning?’ or ‘How are you this evening?’” 1
that
adultery. She said: “Messenger of Allah, I have transgressed the legal limit, so
*
At-Tirmidhi said enforce
its isnad is not so good. iton me.” The Messenger of Allah |§ called her guardian and said: “Treat
er well,
We relate in the book of Ibn as-Sunni from Salman and when she has delivered bring her to me.” He did so and the Messenger
who reported: “The Mes-
® c °ntmanded that her clothes be bound to her. Then he commanded that she be
5
1 Muslim °ned, and he prayed the funeral salah for her. 3
(2186), at-Tirmidhi (972), and Ibn Majah (3524).
1 thn as-Sunni some weakness
3 Ibn as-Sunni (540). Ibn Hajar grades (553) and al-Futuhat (4/71). There is in this hadith’s chain.
this hadith as hasan gharib. 1 Ibn
as-Sunni (558).
4 At-Tirmidhi (2732) and Ibn as-Sunni
(541). I Muslim (1696).
214
215
P
Kitab al-Adhkar
101
OF HOPING FOR DEATH BECAUSE

WHAT TO SAY A PERSON
A WHO HAS tHE DISAPPROVAL
OF PHYSICAL HARM,
BUT ITS PERMISSIBILITY
HEADACHE, FEVER OR OTHER PAIN JEOPARDY IN HIS RELIGION
IF ONE FEARS
we relate from the book of Ibn as-Sunni from Ibn ‘Abbas who reported that the Sahihs of al-Bukhari and Muslim from Anas #, who reported
p frOM of
the Messenger of Allah used to teach [the Companions] to say for allpains and “None of you should hope for death because
T Messenger of Allah s§ said:
fevers: “In the
the evil of throbbing veins

name of Allah the Great,
and from
we seek protection with Allah
the evil of the heat of Hell-Fire
the Mighty
from
M that has befallen
fe /o«g as living is
him.
betterfor me,
If he has no other resort then let him say:
and cause me to die when dying is betterfor
me.
O Allah, let
•J
jAj jIaj
Bismi-lldhi-l-Kabir,
tji ft*
naudhu
•
ij3U
bi-lldhi-l-‘Azimi
i
>
min
J \JJ, i\ij\ Odlf Til
kanati-l-haydtu khayran
^ ^
wa
Allahumma ahyini ma
li,
sharri ‘irqin na“arin wa min sharri harri-n-Ndr. khayran

tawaffani idha kdnati-l-wafdtu
li.
One should recite al-Fatihah, Qul Huwa-llahu Ahad and al-Mu awwidhat over colleagues and others have stated
that this may be
be ‘ulama from among our
oneself and then blow onto one’s hands, as was described above. One should also
death to avoid harm, or something
like that. If one
when someone hopes for
make the dua of difficulties mentioned earlier.
because of the corruption of the times and
;s for death out of fear for his religion
ike, that is not makruh.
102
104
THE PERMISSIBILITY OF A SICK PERSON SAYING: ‘i AM
IN SEVERE PAIN’ OR ‘UNWELL’ OR ‘OH, MY HEAD!’ AND
DU A
THINGS LIKE THAT; AND EXPLANATION THAT THERE IS THE RECOMMENDATION OF A MAN MAKING
NOTHING DISAPPROVED OF IN THAT IF NONE OF IT IS AN THAT HIS DEATH BE IN THE NOBLE LAND
EXPRESSION OF DISCONTENTMENT OR IMPATIENCE
Mother of the Believers Hafsah
ielate FROM the Sahih of al-Bukhari from the
we relate from the Sahihs of al-Bukhari and Muslim from ‘Abdullah ibn Mas ud said:'‘O Allah, grant me martyrdom
e daughter of Umar, who reported: “‘Umar *,
ilfs, who said: “I came to the Prophet 0 while he was sick. I touched him and said:
urpath and make me die in the land of Your Messenger I asked. How can t
‘You are really unwell.’ He said: ‘Yes, I am as unwell as two of you men.’” 2
He said: ‘Allah will bring it about if He wishes.’”
2
We relate in the same Sahihs from Sa‘d ibn Abi Waqqas who reported: The
Messenger of Allah *f§ came to visit me because of a severe pain I had, so I said: ‘What jLj J
Jiii
Ju? ?
you see has reached me, while I have wealth and no-one but my daughter will inherit mawti
Alldhumma-rzuqni shahadatan fi sabilik, wa-fal
from me ’
And he then recounted the same hadith”.
wa sallam.
fibaladi Rasulika salla-llahu dlayhi
We relate in the Sahih of al-Bukhari from al-Qasim ibn Muhammad who reporte
This
said: “Oh, my head!” The Prophet f§| said: “No: Oh my head!’
3
that ‘A’ishah
hadith in this wording is mursal.
1 Ibn as-Sunni (571). Ibn Hajar described this hadith’s chain as weak. Al-Bukhari (5671), Muslim (2680), Abu Dawud (3108), at-Tirmidhi (97O an-Nasa i (4/3).
2 Al-Bukhari (5647), Muslim (2571). Al-Bukhari (1890).

216
105
ju are going on to [meet our] sincere predecessors: Allah’s Messenger
akr
.
j a j s0
Abu Mulaykah that Ibn Abbas asked permission to
narrated from
THE DESIRABILITY OF COMFORTING THE before her death when she was overcome. She said, “I fear that
SICK ee ‘A’ishah
losise me.” They

said, “The nephew of Allah’s Messenger is one of the #
WE RELATE FROM the books of at-Tirmidhi and Ibn luslims.” She said,
“Give him permission.” He said, “How do you experience
Abu Said a]-Khudri who
Majah with a weak isnddf
BE have taqwa He said, “Then you are well, in sha Allah, the wife
.”
you
said- $ “m id “Well, if I
other [young] virgin than you; and your
visit a sick
person, remove his anxiety about the hour
of his death, for it Messenger #, and he married no
will
delay anything but will put his
mind at ease."* The hadith in a previous’ was revealed from Heaven.”*
chapter f
Ibn Abbas ift— "No harm, but a purification”—
supports this.
GIVING THE SICK PERSON WHAT HE CRAVES

PRAISING A SICK PERSON, WHEN SEEING HIM TO BE FEARFUL, ’
BY MENTIONING HIS GOOD DEEDS, IN ORDER TO ALLEVIATE ATF. FROM the books of Ibn Majah and Ibn as-Sunni with a weak isnad from
HIS FEAR AND GIVE HIM A GOOD OPINION OF HIS
LORD who related that the Messenger of Allah #
went to visit a sick man and asked:
u have an appetite for anything? Do you have an appetite for cake?” The man
WE RELATE from So he requested for him.
2
Umar ibn al-Khattab

the Sahih of al-Bukhari from Ibn
Abbas %
who said that when es.”
relate in
it
the books of at-Tirmidhi and Ibn Majah from ‘Uqbah ibn ‘Amir
was stabbed and became anxious, he told him:
“O Leader
of the Believers, this will not do! You cported that the Messenger of Allah said: “Do not force your sick to eat and
accompanied the Messenger of Allah #,and
accompanied him well. Then when he for Allah feeds them and gives them to drink.” 3 According to at-T irmidhi this
you he was pleased with you. Then you
left
accompanied Abu Bakr and you accompanied him well. Then when he left you m hadith.
he was pleased with you. Then you accompanied
the Muslims, and you have accom-
panied them well. If you leave them, you will
leave them while they are pleased with
you.” And he mentioned the rest of the hadith and the words of ‘Umar: “That is th
grace of Allah.” 2
We relate in the Sahih of Muslim from Ibn Shumasah-with
dammah on the mi
and afathah who said: “We came
of death and he had been crying for a long
to Amr ibn al-As % when he was on the brir
VISITORS SEEKING THE DU A OF THE SICK
time. He turned his face to the wall and
his son started to say: ‘O my beloved
you glad tidings of

father, did the Messenger of Allah not give# LATE from the Sunan of Ibn Majah and the book of Ibn as-Sunni, with
this, did he not give you glad tidings of this?’
face and said: The best that we have
[Amr] turned his
been promised is bearing witness that there is n<
m °r hasan isnad, from Maymun ibn Mihran from ‘Umar ibn al-Khattab <$,,
a
who
god but Allah and that Muhammad is the
Messenger of Allah #,’”3 and he recounted
ted that the
Messenger of Allah # said: “When you visit a sick man, instruct him
the rest of the hadith. licate for you, for his duals like the du‘a of the angels.” However,
4 Maymun
We relate in the Sahih of al-Bukhari from al-Qasim ibn actually met ‘Umar
Muhammad ibn Ab
Bakr % that A’ishah was ill and Ibn Abbas ^
came and said: “O Mother of th ‘-Bukhari (4753).
16n Majah
(3441) and Ibn as-Sunni (545).
1 At-Tirmidhi (2088) Ibn Majah (1438).
Lirmidhi (2041), Ibn Majah (3444); its chain is hasan thanks to its supporting narrations;
‘(4/90).
3 Muslim (121).
1 Majah (1441) and Ibn as-Sunni (562). This hadith is mursal from the Tabi'i in the fourth level
218
219
Kitdb al-Adhkar
me and
109 th£
Messenger of Allah
L
# say as he leaned on me: ‘O Allah, forgive
with the Highest Companion!”'
on me and join me
EXHORTING AND REMINDING AN INVALID, AFTER HE IS HEALED

Allahumma-ghfir li, wa-rhamni, wa-lhiqni bi-r-Raflqi-l-Ald.
TO FULFIL THE REPENTANCE THAT HE PROMISED ALLAH
is makruh to
in reciting the Qur’an and adhkar and it
stahabb to increase
debating matters other than
allah % says: “And fulfil (every) promise, for (every) promise will be
inquired ânxiety, bad character,
cursing, disputing or
The
into.”
1
°it is
be thankful to Allah
mustahabb to
with one’s heart and #
tongue.
mind that these are his last moments in this world and
*
rson should
bear in
end good. He should hasten to fulfil promises
should try hard
to make his
Allah # says: “And those who, when they make a pledge, their pledges.” have been made, such as restitution for acts of injustice, trusts
neg whom they
fulfil 1
parents, children,
He should i
seek the forgiveness of his family, his wife,
.'.'h
.Ijjjklc (jjS Ptm friends and all those with whom he had dealings, companionship, or any
urs,
ship. It is
make bequests for his children if they do not have
imperative that he
We relate in the book of Ibn as-Sunnl from Khawat ibn Jubayr 4$, who said:
their guardian. He should make a will for
anything that
father who is fit to be
“The Messenger of Allah jH visited me when had been sick. He said: ‘The body has He should have
recovered, Khawat.’ I said: ‘And your body, Messenger of
I
Allah.’ He said: ‘Fulfill the m able to do immediately, such
opinion of Allah
as repaying some of his
#
debts.
and believe that He will have mercy on him. He

should
promise you have made to Allah.’ I said: ‘I did not promise Allah anything.’ He said: and that Allah not in need of
0 mind that he is low in the creation of Allah is
‘Yes, you did; for no one becomes sick who fails to, speaks to Allah # about good. So ing him, or of his obedience. He is Allah’s slave. He should not seek pardon,
fulfil what you have promised Allah.’” 3 but Him.
reatment, forgiveness or largesse from anyone
Mighty Qur’an with
mustahabb for a dying person to be sure to recite the
also recite it to him while
He should recite it with a soft voice. Others should
of the pious at the time of their deaths,
p. Likewise, he should study the
stories
HO uld strive to increase in piety.

a ying person] should hold fast to the saldh and
avoid impurities. He must
itiently all the difficulties in this. He should beware

of inattentiveness to these
s,for the most heinous transgression would be that the last acts ot his life in
WHAT TO SAY TO SOMEONE WHO HAS LOST HOPE OF SURVIVING
which
neglect the duties
rid, which is “the plantation of the Hereafter”, were to
we relate from the book of at-Tirmidhl and the Sunan of Ibn Majah from'A’ishah
1 ndatory and obligatory.
the things
e should not accept the words of those who distract him from any ot
who said: “I saw the Messenger of Allah $j) at the time of his death. He had with him a
ive mentioned, because this is part of what he will be tested with. Anyone who
cup of water, and he put his hand into the cup and then wiped his face with the water
an enemy, and his distraction
so is truly an ignorant friend [who is] secretly
saying: ‘O Allah, help me with the hardships and pangs of death!” 4 most
person should strive hard to end his life in the
mr* not be assented to. A
.op Op olp ^ jJ\ $\ t condition.
should advise his family and companions to have patience with him in
his
Allahumma a'inni aid ghamardti-l-mawti wa sakardti-l-mawt. 8 and to tolerate whatever emanates from him. He should advise them to have
strive to advise them to stop crying for him.

We relate in the Sahihs of al-Bukharl and Muslim from ‘A’ishah who also relate 'ice in their affliction. He should
‘The deceased is punished be-
ould tell them: “The Messenger of Allah fg? said:
of narrators. Al-Futuhat (4/91). The author of az-Zawa’id states that sahih and narrators a
of the weeping of his family over him.’ So beware, my beloved ones, ot working
its chain is its
.
trustworthy, except that it has a break in the transmission.
1 Qur’an 17:34
r ds my punishment.” 2
2 Qur’an 2:177. and Ahmad (6/89).
Bukhari (4440), at-Tirmidhl (3490).
Muslim (2444), al-Muwatta’ (1/238-239),
3 Ibn as-Sunnl (563).
usiim (927).
4 At-Tirmidhi (978), Ibn Majah (1623), and an-Nasa’I (1093) in 'Amal al-yawm wa al-laylah.
221
220
He should advise them to be kind to those children, boys and girls,

I
that h
behind. He should advise them to treat his friends well, and teach
them th
Messenger ot Allah || said: “The best obedience that a
maintain a bon
is man
the friends of his father.”' He should remind them that the Messenger of
after closing the eyes of the deceased
3
A
used to honour the companions of Khadijah ^. 2 aT TO say
It is emphatically mustahabb for the dying to advise their families
from the Sahih of Muslim from Umm Salamah, whose
to avo' personal name
innovations that have become prevalent at funerals. He should make them sw E
vow in this regard. He should advise them to be persistent du a ’for him and
in 1 ^ who reported: “The Messenger of Allah came to Abu Salamah, and #
1 ’
open; so he closed them. Then he said: ‘When the soul is taken out the
to forget him for as long as they live. He should say to them from time to time: re
see any heedlessness in me, inform me with gentleness and fulfil your admon
‘‘I
; it.’ Some people from his family shouted and screamed, so he # said:
yourselves except for good, for the angels say Amin to what
for I am prone to forgetfulness, laziness and laxity. So riake du a (or
if I fall short, spur me on
Then he said: ‘O Allah, forgive Abu Salamah and raise his station among
#
help me prepare for my long journey.”
Take care of his posterity in his stead. Forgive us and him, Lord
The proof of what we have mentioned in this chapter 0 are guided.
is well-known. We say that his
and expand his grave for him and illuminate for him’.’ I
'
it
abridged it, for [in full form] it would take many pages. irlds,
[written as] shaqqa basarahu, with fathah on the letter shim the
When a person experiences the agony of death he should say abundantly: e open” is
the ra of basarahu indicates that it is the object of the verb shaqqa. Such
is no god but Allah, so that those may be his last words.
.
We relate a famous hadith from the Sunan of Abu Dawud and others, from Mu‘ rsion agreed huffaz and scholars. According to the author of ni-
upon by all
their eyes’ when they

who reported that the Messenger of Allah ne says, ‘The eyes of the dead open’, or ‘the dead open
ibn Jabal
# said: “Whoever utters
or when they glaze over.”
is no god but Allah as his last words will enter Paradise.”
:
AJic-
J)
Aiii-lj A3 ‘‘PP
La ilaha illa-llah. AJ aJ jyj S i\j Pj ^ ^

Al-Hakim states in his al-Mustadrak ala as-Sahihayn that this hadith has a sahih
1 Mlahumma-ghfir li-Abi Salamata wa-rfa‘ darajatahu fi-l-mahdiyyina
We relate in the Sahih of Muslim and from the Sunans of Abu Dawud, at-Tirm wa-khlufhu fi 'aqibihi fi-Tghdbirin, wa-ghfir land wa lahu,ya
an-Nasa and others, that Abu SaTd al-Khudrl
i
narrated that the Messenger of All: Rabba-l-alamin, wa-fsah lahufi qabrihi wa nawwir lahufih.
mi-
# said: "Prompt your dying to say: There is no god but Allah!'* At-Tirmidhi said
'
elate in the Sunan of al-Bayhaqi with a sahih isnad from Bakr ibn Abdullah,
this is a hasan sahih hadith.
W: ent Tabi', that he said: “When you close the eyes of the deceased say: In the
According to the ‘ulama, if the dying person does not say There no god but Ah
is
'jjgjlgjjMlah and in the nation of the Messenger of Allah (H. And when you carry
those who are present with him should induce him with kindness and gentleness to: -
you are carrying him.
In the name of Allah, then glorify Allah for as long as
:
•
V.
it, lest he become annoyed and refuse. When he has said it, it should not be repeate
unless he says something else. According to our [ShafiT] colleagues, it is mustahab

aAc aIj!
(Jp
51
^
that the
him into
person
some wrong
who prompts him
action and come
should be above suspicion,
to suspect him.
lest he should di
*
a Bismi-llah, wa ‘ ala millati Rasuli-llah salla-llahu ‘alayhi wa sallam.
Know that a group of our [ShafiT] colleagues say that one should be prompted t
•li...
say: There is no god but Allah and Muhammad is the Messenger of Allah. The major
confine
the evidence for
it to saying There
it and
is no god but Allah.
clarification of
I
who should say

have expanded on
it, in the Book on
that, along
Funerals I
Sv
Sharh al-Muhadhdhab.
IP
j&'-V
1 Muslim (2552).
(i '
:
. T
I:.;.
2 Al-Bukhari (3816), Muslim (2435). (920), Abu Dawud at-Tirmidhi (977), an-Nasa’i (4/4-5).
(3115),
Abu Dawud and al-Hakim who s“nan mawquf up Bakr
3
4 Muslim
(3116)
(920), Abu Dawud (3117),

(1/351), grades it as sahih;
at-Tirmidhi (976),an-Nasa’i (4/5).
and adh-Dhahabi agrees.
I: hh. Al-Futuhdt
al-kubra of al-Bayhaqi (3/385). According to Ibn Hajar this hadith is to
(4/117).
223
t :
f*
and give me something better in

me for my affliction
112
(Qur’an W ,
0 Allah ’,
reward
AU h rewarding him for his affliction and
giving him something
passed away I said
.return
Umm Salama h also related: “When Abu Salamah
than
better >
0 f Allah had instructed me to say, and Allah gave me someone
2 WHAT TO SAY NEAR THE DECEASED
PffflanAbu Salamah:
we relate from the Sahih of Muslim from Umm Salamah who reported:
^
Messenger of Allah fH said: ‘If you are with a sick person or a person in the agony
< •
J ^-'3 J
of
Inna li-llahi wa inna ilayhi rajiun. Allahumma ajirni
death then speak [only] good, for the angels say Amin to what you say.’ When
Ab"
musibati wa akhlifli khayran minha.
Salamah ^ passed away I came to the Messenger of Allah ;|| and said:‘0 Messenger
fi
of Allah, Abu Salamah has passed away.’ He said: ‘Say: O Allah, forgive me and him elate in the
Sunan of Abu Dawud from Umm Salamah #, who related
1
that
and give me good after him.' I say that Allah me with a calamity let him say:
gave better than him: MuhammS Mssenger of Allah #
said: “If any of you is afflicted
hope for the reward

g Him do we return. O Allah, from You
1
fH’’ Such is the version in the Sahih of Muslim. At-Tirmidhi s version has: “when and to
I
you jjflfc frcr Allah
.
2
visit the sick or the dead. .
.”, there being doubt [from the narrator]. The Sunan of Abu so reward me for it and give me in exchange something better than it .
calamity,
for my
Dawud and others read “the dead” without ambiguity, unequivocally.
:
' '
Allahumma -ghfir li wa lah, wa aqibni minhu ‘uqba hasanah. yf.
Inna li-llahi wa inna ilayhi raji'un, Allahumma indaka ahtasibu

We relate in the Sunans of Abu Dawud and Ibn Majah from Muaqqal ibn Yasar
abdilni khayran minha.
musibati, fa- 'jurni fiha, wa
al-Ansarl i%, who reported that the Messenger of Allah said: “Recite Yd Sin over
your deceased.” say that the isnad weak as there are two unknown the books of at-Tirmidhi and others from Abu Musa al-Ash‘ari
1 is transmitters
j| we relate in
in the isnad although Abu Dawud did not consider it weak. the Messenger of Allah said: “When the son of a servant [of
$
’-Tvho reported that
asks His angels: ‘Have you taken the son
of My servant?,
We relate in Abu Dawud that Mukhalid reported that ash-Shabi said: “When the Allah] passes away, Allah ft
Ansar came to see a deceased person they recited Surat al-Baqarah" Mukhalid is a They reply: He asks: ‘Did you take away the fruit of his heart?’ They reply: Yes.
weak narrator. S 'asks: ‘What did

‘Yes.’
My servant say?’ They reply: ‘He praised You and said: “Verily
My servant
we
Him do we return.’” Allah ft says:‘Build a house for

'
are from Allah and to

Praise.’” 5 At-Tirmidhi describes this hadith as
Paradise and name it the House of
hasan. Its meaning which we relate from the Sahih of al-Bukhail.
is that
said: Allah <H says.
Abu Hurayrah reported that the Messenger of Allah
113 take away his bosom friend out of
There is no other reward for My servant, when I
;
all the people of the world, than Paradise.” 4
WHAT TO SAY TO THE BEREAVED
we relate from the Sahih of Muslim from Umm Salamah who reported,
been
heard the Messenger of Allah |§ say: ‘There is no servant [of Allah] who has
retar
afflicted with a calamity and then says: We are from Allah and to Him do we
1 Muslim ( 91 8), Abu Dawud (3115), an-Nasa’I (1069) in
'Amal al-yawm wa al-laytah.
2 Abu Dawud
Muslim Abu Dawud (3119).
1 (919), at-Tirmidhi (977), (3115).
I^r 3 At-Tirmidhi (1021).
2 Abu Dawud (3121), Ibn Majah (1448); it was considered weak by Ibn Hajar, ad-Daraqutm and
4 AI-Bukhari
al-Qattan. Talkhis al-habir (2/104). (6424).
225
224
11
WHAT TO SAY UPON HEARING THE NEWS OF THE PROHIBITION OF WAILING OVER THE
THE DEATH OF ONE’S COMPANION DECEASED AND CRYING OUT WITH THE CRIES OF
THE DAYS OF IGNORANCE (BEFORE ISLAM)
WE RELATE in the book of Ibn as-Sunni from Ibn
‘Abbas who reported ih
Messenger of Allah # said: "Death a shock, so if
any one of you hears
is
abo UhfMAH agrees on the
prohibition of wailing, crying out with the cries of the
death of his brother let him say: We are
from Allah and to Him do we return and bursting into loud laments at times of calamity.
Shal1 SUre ‘y be brou h t back to our Lord.
i n s of Ignorance,
g O Allah, record him in Your sight ami in the two Sahihs, from Abdullah ibn Mas'ud who reported that the
virtuous, make his book [of actions] to be in *We relate
Wyyun [the highest heaven], said: “He who slaps his cheeks, tears his clothes and cries out
and civ,fu Messenger of Allah
a successor in his family among those who
remain. Do not deprive us of his reward of the Days of Ignorance is not one of us.”‘ In a narration of Muslim it
ith the cries
do not put us to trial after him"'
-<or cries out or tears” with “or”.
jS
We relate in both Sahihs that Abu Musa al-Ash‘arI ^ reported that the Messenger
4^' (hJJ' % oyu>\ dlii t\
\j
Ai ill
of Allah
declared himself quit of women who raise their voices in wailing, shave
2
heads, or tear their clothes at the time of a calamity
kJ ^'3
.
their
m Inna
.oAaj l
(J?
LL 'if oJ>.| IIaj4>u 'if I

ijilc
ajjtsi
I
clothes
say that saliqah
who shaves her hair

when a
is woman who raises her voice while wailing, haliqah is a woman
a
off in times of distress, and shaqqah is a woman who tears her
misfortune occurs, and all [these actions] are unlawful according to

li-lldhi wa innd ilayhi rdji'un, wa innd ild Rabbind la-munqalibun, agreement of the 'ulama ’.
Likewise, it is haram to spread out the hair 3
slap the
the ,
Allahumma-ktubhu mdakafi-l-muhsinin, wa-j'al kitabahufi ‘llliyyin, wa- face, scratch the face or call out in anguish.
khlufhufi ahlihi fi-l-ghabirin, wa la tahrimnd
ajrahu wa la taftinna badah. We relate in the same Sahihs from Umm Atiyyah who said: “The Messenger
of Allah §H made us vow not to wail .” 4
of Allah said: “Two traits in people are kufr in them: defamation of lineage and
115 loud wailing for the deceased .” 5
Werela te in the Sunan of Abu Dawud from Abu Sa‘id al-Khudrl who reported
that theMessenger of Allah (H cursed hired mourners and those who listen to them 6 .
WHAT TO SAY UPON BEING TOLD OF THE Know that niyahah means to raise the voice in nadb, and nadb is when the woman
DEATH OF AN ENEMY OF ISLAM who is mourning vocally enumerates the merits of the deceased. Some say it means
weeping over him while enumerating his merits.
WE RELATE IN thebook of Ibn as-Sunni from ‘Abdullah ibn Masud
,
came
who reported: ^ Our [Shafi'i] colleagues hold that it is forbidden to raise the voice in excessive
I to the Messenger of Allah ^
and said: ‘O Messenger of Allah, Allah § has weeping, but that weeping without lamentation and wailing is not haram.
killed Abu Jahl.’ He said: ‘Praise be to Allah, Who has helped His servant and given We relate in the Sahihs of both al-Bukharl and Muslim from Ibn “Umar k§s who
glory to His religion!" 2
Sported that the Messenger of Allah
H visited Sad ibn ‘Ubadah while he was sick.
Mth him were Abd ar-Rahman ibn Awf.Sad ibn Abi Waqqas and Abdullah ibn Mas'ud
j^j fâj ^ jj| ajj
Hr Messenger of Allah !§• wept. When the people saw the Messenger of Allah ^
Al-hamdu li-lldhi-lladhi nasara ‘abdahu wa aazza dinah.
_ __ 1
Al-Bukhari (1294), Muslim (103), at-Tirmidhi (999),an-Nasa’i (4/20).
1 Ibn as-Sunni (566). Ibn Hajar states 2
Al-Bukhari (1292), Muslim (104), Abu Dawud (3i3o),an-Nasa’i (4/20).
that gharib hadith, reported by Ibn as-Sunni; its chain
this is a
contams Qays ibn Rabi‘, who is very truthful 3 Meaning, perhaps, to leave it deliberately dishevelled (ed.).
(saduq) but who mixed up his narrations
towards the end of
is life and did not
differentiate, so that anything which 4 Al-Bukhari (1306),
he is alone in reporting is weak. Al-Futuhat (4/1^ Muslim (936), Abu Dawud (3127), an-Nasa’i (7/148-149).
2 Ibn as-Sunm (567). The
narrators are those of the Sahih, except
that Abu ‘Ubaydah ibn 'Abdullah
5 Muslim (67), at-Tirmidhi (1001).
ibn Mas ud did not hear hadiths from 6 Abu Dawud
his father. Al-Futuhat (3128).
(4/125).
226 227
IS

weeping, they wept. He said: “Will you not hear? Allah does not
tears in the eyes or sadness of the heart;
punish b
Ski n7
but He punishes because of this”-!^
pointed to his tongue — “or He has mercy.” 1
ggyp
We relate in same Sahihs that Usamah ibn Zayd
the
related that % the Me ^ CONDOLENCE
of Allah
# picked up a son of his daughter who was dying.
Tears flowed f
eyes of the Messenger of Allah #. Sad asked him: “What is this, Messenger
ofM the book of at-Tirmidhi and from as-Sunan al-kabir of al-Bayhaqi,
He said: “This is the mercy that Allah # puts in the hearts of His Jjf: j 5
,
te from
servants. Allah
has mercy on those of His servants who have mercy.” 2 Masud if* reported that the Prophet if- said: “Whoever consoles
Âbdullah ibn
have a reward equal to his.” Its isnad is weak.
1
Ruhama (‘who have mercy’) either with nasb ruhama’a or with raf‘(ruha bereaved will
The nasb means that
(
the object of yarhamu ‘has mercy’,

it is
whereas the raf
)
AVe from the book of at-Tirmidhi that Abu Barzah al-Aslaml

relate
% reported
that it is the predicate of inna and
m(
Messenger of Allah said: “Whoever consoles a mother who has lost a
thus the met has the sense o { alladhi t the
‘the one 2
said that the isnad of this
[i.e. ‘those of Allah’s servants
to whom He will show mercy’]. ild wi }i be clothed in a cloak in Paradise.” At-Tirmidhi
We relate in the Sahih of al-Bukharl from Anas Pis not strong.
narrated that the 1 %, who
senger of Allah came to his son Ibrahim while he was giving up We relate from the Sunan s of Abu Dawud as well as an-Nasa’i from ‘Abdullah ibn
started to flow from the eyes of the

Messenger of Allah ‘Abd
his soul T
ar-Rahman ibn ‘A
m nr ibn al-‘As ^ who narrated in a long hadith that the Messenger of Allah # asked
came
* Said: “ You “What has taken you out of your house, Fatimah?” She said: “I to
Then he wept more

t00 Messenger of Allah?”
>
tears and said:

He said: “O
“The eyes shed
Ibn’Awf,
tears
it is
and the heart

simply compass
is sad. We
m fimah
is household to
3
show mercy and compassion to them for their bereavement and
not say anything except that which pleases Is console them.”

our Lord, and we are saddened by yi
departure, Ibrahim.” 3
7 7
We relate in the Sunans of Ibn Majah and al-Bayhaqi with a hasan isnad from
Hadiths like those we have mentioned are

numerous.
nr ibn Hazm ifs, who related that the Prophet # said: “No believer consoles his
As other in his bereavement without Allah clothing him in robes of honour on the
for the sahih hadith, “The deceased are punished because of the weeping
family,” it is
and the ulama’ disagree

not to be interpreted
as to its
literally and
interpretation.
is not general.
oft
The most evident

It has to be interpret, 1 ay of Judgment.” 4
Consoling consists of encouraging steadfastness, comforting the companions of
one— and Aik making their misfortune easier,
knows best-is e deceased, lessening and alleviating their grief and
that it only applies when the deceased is the cause of their weepi:
commanding good and preventing evil. It is also
either because he requested that they weep or for some other reason. I have collect I is
ithin
mustahabb, because
the scope of Allah’s
it includes
words “And help one another to [attain] piety and the
all of that or most of it in the Book of Funerals in Sharh
al-Muhadhdhab. And AIL
knows ar of Allah.” 5
best.
Our [Shafi‘1] colleagues

say that it is permissible to weep before and after a death
but it is do so beforehand, because of the sahih hadith:
better to
“When she dies. .then .
let not a weeping woman weep.” Ash -Shafi‘1 and his colleagues Allah
hold that weeping after It is reliably recorded in the Sahih that the Messenger of Allah j§- said:
a death disliked, but not to the extent of being
is 6
forbidden. Hence, they interpreted tfitinues to help [His] servant as long as [His] servant is helping his brother.
the hadith “then let not a weeping woman
weep” as meaning that it is disapproved of. Know that condolence is mustahabb, both before and after burial. Our colleagues
y that the time for condolences starts at the time of death and continues for three
iys after
the deceased is buried. Three days is approximate and is not specific, as
laykh
Imam Abu Muhammad al-Juwayn! of our colleagues said. Our colleagues
1
At-Tirmidhi (1073), Sunan al-kubra of al-Bayhaqi (4/59). and al-Futuhat (4/137)- IFere is some
•akness in this
hadiths chain of transmission.
2 At-Tirmidhi
(1076).
3 Abia Dawud According to Ibn Hajar this hadith
i
(3123), an-Nasa’i (4/27), and al-Futuhat (4/139)-
basatt.
1 Al-Bukhari (1304), Muslim (924). 4 Ibn Majah (1601) and al-Bayhaqi (4/59).
2 Al-Bukhari (1284), Muslim (923), an-Nasa’i 5 Qur’an
(4/22). 5:2.
3 Al-Bukhari (1303). Muslim reported a portion 6
Muslim (2699).
of this hadith (2315). Abu Dawud (3126).
228 229
Kitab al-Adhkar
EXPLAINING THE WORDS USED IN CONDOLENCE
restriction regarding the words of condolence. Condolences may be offered

expression. It is mustahabb, when a Muslim consoles another Muslim, to
m Allah grant you a mighty reward, grant you solace and forgive your deceased.
i 3y>-\ alii j*li£-i
»<@i
A'zama-lldhu ajrak, wa ahsana 'azaak, waghafara li-mayyitik.
Muslim consoles a disbeliever he should say: May Allah grant you a mighty
ind grant you good solace.
A'zama-llahu ajrak, wa ahsana ‘azaak.
i 1 disbeliever consoles a Muslim he should say: May Allah grant you good solace
iveyour deceased.
ON THE RECOMMENDATION TO INCLUDE ALL OF
THE
deceased’s family and relatives in one’s
condolences! « s
.ill
s,
alii
^
f.
It is mustahabb to offer condolences to all the family

and relatives of the deceased, ol Ahsana-llahu ‘azaak, waghafara li-mayyitik.
and young, male and female, except for young women, whom no one should consol
iever should say to a disbeliever: May Allah grant you posterity and not reduce
except those who are forbidden to marry them.
lumbers.
Ourcolleagues say that offering condolences
to those who find it hard to bea
affliction [among those who are
appropriate to offer condolences to], as well as chi
dren, is more emphasised.
Akhlafa-llahu ‘alayka wa Id naqasa ‘adadak.
UICAI'FKUVAL OF SITTING FOR THE SAKE OF e best condolences are the following.
OFFERING Usamah ibn Zayd who
Sahihs of al-Bukhari and Muslim from
r
e relate in the
CONDOLENCES, AND EXPLANATION OF ITS MEANING One of the daughters of the Prophet ^ sent for him, calling him and informing
According
offer
to ash-Shafi
condolences visit
i, it
means the family of the deceased gathering

them. Rather,
is makruh to sit
it is
down when
in a house so
offering condolences. Thi
that those
imperative that they continue
who wish
to carry oi
ti m lat
fthing with
her baby [or her son] was about to die.
d inform her that to Allah belongs what
Him has an appointed time. So
He
He
takes
tell
told the messenger: ‘Go back to
and what He gives

her to have patience and hope
is His, and
with their business. There is no difference between men and women sitting for cor e reward. . and he recounted the rest of the hadith.
dolences, as al-Mahamili declared, transmitting
it from a text from ash-Shafi‘i Al y that this hadith is one of the major teachings of Islam. It encompasses many of
this is makruh tanzlhl if there
haram innovation is added to it, as is more often
is
than not
no other innovation associated with it. If any othe
the case ordinarily, it wil
s portant principles
Wes of calamity, worry,
and secondary rulings and etiquettes.
illness and every kind of misfortune. “To Allah belongs
It encourages patience
be haram of the ugliest kind, for it is He takes” means

an innovation. It is reliably recorded in a sahil 1
that the whole universe is in the ownership of Allah »®i. He has
hadith that the Messenger of Allah
# said: “Every new thing is innovation and ever) aken anything that belongs to you, but something that was considered a loan to
innovation is misguidance.” 1
“To Him belongs what He gave” means that whatever He granted you never left
assession. He may do with it whatever He wishes. “Everything remains with
until an appointed time”, so do not be upset. The appointed time of the one
Muslim
m
Sill
He took away has come, so it is impossible to delay it or bring it forward. If
1 (867), iSS
1
-BukharI (1284) and Muslim (923).
231
1
you know all this, then have patience and hope for the reward of not consoled, on the occurrence of an affliction, with
what has h a .
saic
j. “Whoever is
to you. And Allah knows best. Pf 511

of reward forgets just as the beasts forget.”
and anticipation
We relate in the book of an-Nasa’I with a hasan isnad from Mu'awi
eWar
it is recorded that he said, “I saw Sa'id
ibn al-Jubayr, may
Qurrah ibn Tyas, who reported from his father that the
,
r° m ^ uma yd al-A‘raj
while gazing him, ‘I know the best
Prophet s§ missed
olT £
on him, saying about his son
mxC y at
Companions and asked about him. They said: “His son, whom He ‘He will die and will an-
have ’Someone asked, ‘What
you is it?’ replied, I
have seen
w y° u
,
#
away.”
that he
The Prophet met the man and asked him about his son, and
had passed away. He consoled him and said: “O
was info°
So-and-so, which
1 ate a
- ,
reward for him.

said that a
, . ,,,
man was grieved at the loss of his son and complained

desirable to you: enjoying his presence for the rest
the doors of Paradise and finding that he has
of your life, or coming too
i s
I Hasan al-Basri
Al-Hasan asked: “Was your son
away from you?”
said: “Then leave him been
He said: “Yes,
absent, for there has never

he was more
^bsent than present.” He

preceded you and opens it for you?”
said: “Messenger of Allah, it is more desirable to me he precede
*
reward than this.” The man said: “Abu Said, you have lessened
that me to Parad ence grater in
and open [the door] for me.” He said: “You have
will that.” over my son.”
listress
Al-Bayhaqi relates with his own man consoled ‘Umar ibn ‘Abd al-‘AzIz
isnad
Manaqib ash-Shafi'i that ash-Shafi'i
in Maymun ibn Mihran, who said: “A
rom
informed that the son of Abdar-Rahman ibn Mahdi had passed away. ‘Umar ‘What has befallen Abd al-Malik
Abdar-Rahn: •garding his son Abd al-Malik said:
became very sad. Ash-Shafi'i sent a message to him saying: happened, we did not refuse to accept
“Brother, console yours mething we knew about. So when it
it.’”
the way you console others, and find in your “‘Umar ibn Abd al-‘AzIz <$, stood by his
actions what you find objectionable nd from Bishr ibn Abdullah,
who said:
the actions of others. Know that the most painful of all calamities is the loss of h m Abd al-Malik’s grave and said: ‘May Allah
have mercy on you, my son. You were a
piness and the deprivation of reward. How will it be if you combine this with - • fitful boy and an
obedient youth, and there is nothing that I long for more than
Accept your share, when comes near to you, before you and for you to respond!’”
it it goes far from you. May All ill
inspire you to have patience in calamities and may He keep who said: “When Abd al-Malik ibn ‘Umar passed away, his father
for you and me a rewar rom Maslamah
for patience.” He also wrote to him: jvered his face and said: ‘May Allah have mercy on you, my dear son. I delighted
moment the good news of your birth was given to me. My life was filled
1 console you not as one who is sure y the
joy because of you. Never has a time come for me in which I am happier than
of living forever, but as a Sunnah of the Din. mi,:..
time of mine. Oh, would that you could call your father to Paradise!’”
I he one consoled will not remain forever after
the dead,
Nor will the consoler, even if both live on for a while.
M al-Hasan al-Mada’ini reported ‘Umar ibn Abd al-AzIz entered to see his
that
T
while he was in extreme pain and asked: “My son, how do you find yourself?
A man wrote to one of his brothers consoling him over [the death of] his son: eplied: “I find myself in the Reality [death].” His father said: “My son,
that you
son is a [source of] sorrow and trial for his father as long as he lives. me than that should be in your scales,
If he precede rid be in my scales would be dearer to I
him [in death |

he is a prayer and a mercy. So do not be saddened for the grief an aid, “Father, that what you want should be is more beloved to me than that what
tribulations you have been
has given you in exchange.”
spared, and do not waste the prayers and mercy that Alla
1
s I lid wish should be.”
paternal uncle that three
t is related by Juwayriyyah ibn Asma’ from his (sic)
Musa ibn al-Mahdl said to Ibrahim ibn Salim while

®S mother
consoling him [at the death gl hers had been present at the battle of Tustar and were martyred. I heir
IT
of] his son: Did he make you happy when
he was a misfortune and a trial, and make t out one day to the market for some things when she met a man who had come
you sad when he was a prayer and a mercy?” ustar. She recognised him and asked him about her sons situation. [The man]
who
A man consoled another, saying:
hopes for rewards holds on to, and to this the grieving
return.”
Fear Allah and be patient, for that is
A man consoled
what h
M Ml®id:
a eplied:
“They were martyred.” lhe [mother] asked: “Advancing or retreating? and
“Advancing.” She said: “Praise be to Allah, they have attained success!
another by saying: “He who is a reward for you in
the Hereafter is better than him / have protected honour — may my soul be their ransom, and my fathers, and
who is happiness for you in this world.” mother’s!”
Abdullah ibn ‘Umar buried his son and he smiled at his grave. Someone asked I say that the word dhimar (‘honour’), with a kasrah on the letter dhal, means a
him. How can you smile at this grave?” He said: “I wanted to disgrace Shaytan.” is family, or others whom he ought to protect; and ‘They protected (hatu) means
Y preserved’ or ‘they guarded’ ( hafizu wa ra'aw ).
When one of Imam ash-ShafiTs % sons died, he composed these lines:
1 An-Nasa I (4/23) and al-Futuhat

Fate is ever thus, so endure it: the loss of wealth, and parting from loved ones,
(4/145)- Ibn Hajar states that this hadith is sahih.
2 Al-Bayhaqi in Manaqib ash-Shafi’i (2/90-91). ^nd Abu al-Husayn al-Mada’ini reported that al-Hasan, the father of'Ubaydullah
232 233
ibn al-Hasan, died, and ‘Ubaydullah was at that time Qadi and Amir of Basr
people consoled him and mentioned that which distinguished a mans imp
from
Si H:
his patience. They agreed unanimously that if he left out something he
no l"*
âliy
did, he was impatient. companions and
permissibility of informing
I say: The narrations in this regard are many. have mentioned these few DECEASED, AND THE
I
-FIVES OF THE DEATH

OF THE
the book may not be devoid of them. And Allah knows best. THE DEATH PUBLICLY
[^DISAPPROVAL OF ANNOUNCING
and Ibn Majah from Hudhayfah *.

SOME OF THE OUTBREAKS OF PLAGUE IN ate from the books of at-Tirmidhi fear tha
my death to anyone for
1
I
[THE EARLY HISTORY OF] ISLAM .<
when pass away, do not announce
I
‘1
fnublic] announcement. I heard the Messenger
of Allah # forbid anyone to
The point of mentioning these encourage patience and bring solace, because
to
classed this hadith as hasan.
is
th
1
At-Tirmidhi
re a death [publicly].”
calamities afflicting mankind are few in comparison to what happened in the ibn Masud who reported
past
elate in the book of at-Tirmidhi from ‘Abdullah
According to Abu al-Hasan al-Mada’ini, there were five well-known announcing
plagues “Beware of announcing deaths, for
in
Messenger of Allah f§ said:
[the early history of] Islam. 1
Respecting a narration from Ab-
of the days before Islam.”
mm: is one of the acts said that it is more sahih than
* The plague of Shiruyah in al-Mada in (Ctesiphon), in the time of the Messenger fcil which he did not describe
as marfu, at-Tirmidhi
of Allah #, in the sixth year after the Hijrah. considered both narrations weak.
arfu but at-Tirmidhi
| relate in the Sahihayn

announced the death of
* The plague of ‘Amawa
thousand people died
in Syria, in the time oPUmar ibn al-Khattab % Twenty-five
aiashi publicly to his
Companions. 3
who
deceased person
in it.
relate in the Sahihayn that the Prophet # said about a
me about
* The plague time of Ibn az-Zubayr ^ being made known: “Why did you not inform
in the ,
in Shawwal of the sixty-ninth year Jed at night without it
after the Hijrah. Seventy thousand people died every day for three days. Eighty-
and 1
majority of our [Shaft !] colleagues

three children of Anas ibn Malik, but some say seventy- three, and forty children [cordingTthe erudite ‘ulama and the
of the deceased [0
inform the family, relatives and
friends
of ‘Abd ar-Rahman ibn Abi Bakrah passed away. ters.it is mustahabb to
prohibited to make
hadiths. They say that what is
is
death], according to these two
*•* The plague of the slave-girls al-Fatayat ), in Shawwal of the eighty-seventh year Islam. The custom was to send
( before
announcement in the manner of the days
after the Hijrah. saying: We announce
ider to the tribes when one of
their noblemen passed away,
IP that is, The Arabs
have
'•* The plague in Rajab of the year 131 Hijrah which became severe in Ramadan. I death of so-and-so; we
announce the death of the Arabs”,
was accompanied
They counted thousand funerals every day in quarantine ( sikkat
a al-mirbad), so-and-so”. This announcement
hed because of the death of
and then it eased in Shawwal. houting and weeping. , ,
mentions two views as to whether

he author of al-Hdwi, one of our colleagues,
> There was also a plague in Kufah in the fiftieth year after the Hijrah, during which and to inform people with a call
.1
mustahabb to announce the death of a person
m
\
al-Mughirah ibn Shu‘bah died. Here ends al-Mada’ini s account.

mustahabb for acquaintances as well
as
tormal announcement. Some consider this
Ibn Qutaybah mentions a similar number of plagues angers, so that many people may pray and
make dua for them. Others have sai
in the book al-Ma‘arif from
al-Asma I, with additions and omissions. He said: “It was called the plague of the si 1
^ mustahabb only for strangers and not for others.
only an announcemen
girls ( al-Fatayat ) because it began among the virgins ( al-‘adhara ) of Basrah, Wasit, s i my absolutely recommended,
view, it is
provided it is
.
the Sham region, and Kufah. It is also known as the ‘plague of the nobles’ because
many nobles died from it. No plague has ever occurred in either Madinah or Makkah-
This subject and what I have mentioned is only a brief outline of what I have 1 At-Tirmidhi ( 986 ) and Ibn Majah (i47 6 )- ... , rpw -,i,
is vast, . ,
weak
,
At-Tirmidhi ( 984 ). Ibn Hajarverified that the

mmv^/and marfu narrat.ons of th, hadtth are
have discussed this topic in more detail at the beginning of my commentary
left out. I
of the death of a person ,s permissible, on the basis
scholars are of the view that informing others
upon the Sahih of Muslim, may Allah have mercy on him; and success is only by Allah- adith in al-Bukhari and Muslim, which is mentioned below
by the author. ,
at-Tirmidhi (»ow). an-Nasa , (4/72), and

Al-Bukhari (,333). Muslim ( 95 0 Abu Dawud (3204),
,
valla’ (1/226-227).
4 Al-Bukhari
(1337) and Muslim ( 95 ®)-
234 235
If one takbir is left

-h there
should be four takbirat which are essential. ,
sa d^
Ij,
this;
^ va jd[
are two opinions on the validity of the saldh
if one
not invalid. If we accept that the

git
W ^ m ore correct view is that it is
4dsafi fth and the Imam adds one takbir, then the follower has
WHAT TO SAY WHILE WASHING the sa ldh
AND SHROUDING THE DECEAS " validates
jg' f
r '
om him a s he would do if he stood up for a fifth rak'ah. If we accept the
sep arate not nullify it, one neither separates from

nion) w hich is that it does
to
it is mustahabb make abundant dhikr of Allah # and du'd’
to
pore correC ^ q
.
There is
for the d
him, according to what is correct and well-known.
whilst washing and shrouding him. Our colleagues
deceased finds something that impresses

say that if the one who
him about the deceased, like the
light
Wa ^^ ;
;
•’»
*e
we ,k
or fo lows
Wînion of some
‘
^' correct opinion,
j
of our colleagues that one should follow
that
[the Imam]. If we
Imam], does one wait for

one does not follow [the
face, a pleasant smell or suchlike, e
it is mustahabb for him to tell people about inf follow t
two views, and the
finds something unpleasant, ^ one say t h e taslim without waiting? There are
like the darkening of his face, a foul smell,
have explained all of this with a commentary and
a chan the .
evidences
his limbs s tQ wait 1
or the transformation of his appearance, haram
it is for him to talk ah
it to anyone. They cite as proof the following. HESLffi al-Muhadhdhab.
01
for every takbir. We have discussed the manner
We relate in the Sunans of Abu Dawud and at-Tirmidhl
, .
m ustahabb to raise the hands
that Ibn ‘Umar ^ re l at
erforming takbir,
and what is mustahabb, and what nullifies it in the
chapter
that the Messenger of Allah # said: “Mention the good traits of your deceaseda of
and its adhkar.
abstain from [mentioning] their bad ones.”' At-Tirmidhi regarded lllSescnbing saldh
this hadith as takbirat are as follows.
We relate in as-Sunan al-kabir of al-Bayhaql that Abu Raff we
The adhkar to be said in the funeral saldh between the
the freed slave oft After the second he prays for
Messenger of Allah #, reported that the Messenger of takbir the worshipper recites al-Fdtihah.
After the first
Allah ft said: “Whoever was!
After the third he makes du'a for the deceased, and
a dead person and keeps what he sees on him a secret, Allah will blessings upon the Prophet #.
forgive him foi whatever can be called du'a. After the fourth there is no
times. 2 Al-Hakim Abu ‘Abdullah narrated
this in his al-Mustadrak ‘aid as-Sahiha
!
w at |s obligatory in that is
p j,
will mention, if Allah wills, is mustahabb.

and said that this hadith is sahih according to the criteria of Muslim.
^mandatory dhikr, but what we
colleagues differ and have three opinions about
whether seeking
Most of our colleagues have expressed the same view Our [Shafi'i]
on this issue, as I have mi after the first takbir, and the recitation
of a
tioned. Abu al-Khayr al-Yamani, the author of al-Baydn, llr itefuge (isti'ddhah), the opening du'a
however, said that that they are all mustahabb; the
after al-Fdtihah are mustahabb. The first is
if t
deceased is an innovator who exnosed h k own n i .. ...1 ; , , m— i
Ppter
this is the most correct, that
.
second, that they are not mustahabb; and the

third, and
the seeking of protection is mustahabb, but not

the opening du a and chapter.
It is agreed that saying Amin after al-Fdtihah is mustahabb.
We relate in the Sahih of al-Bukhari from Ibn ‘Abbas ifr that he performed
the
funeral saldh, recited al-Fdtihah, and said: “So that they may know that it is Sunnah.”'
ol such
The meaning word Sunnah when a Companion says'trom the Sunnah
of the
and such’ is explained in the Sunan of Abu Dawud from the Sunnah, meaning
as It is
that it is attributed to the Messenger of Allah H according to how it is explained and

known in books on hadith and usu.1.
THE ADHKAR OF THE FUNERAL SALAH Our ShafiT colleagues hold that the Sunnah in recitation is to recite silently and
not aloud, whether the saldh performed during the day or night. That is the opinion
is
hat the tunetal saldh is a communal obligation, as are washing, shrouding of the majority. performed during the day it should be
Some say that if the saldh is
and buiying the deceased. This agreed upon. There are four opinions about the
is recited silently, and if it is performed at night it should be recited out loud.
minimum number [of worshippers] for this saldh. The most
authentic according to After the second minimum that is compulsory to say is: 0 Allah,
takbir, the
bless
most of our colleagues

mustahabb to say: And the family of Muhammad.
is that it can be fulfilled by the ‘
saldh of one man. The second Muhammad.’ It is

opinion is that there must be two people. The third is that there must be three people-
t * Z s 9
The fourth is that there must be four people, whether they
9 \\
pray in congregation or (J I
individually.
Allahumma salli ‘ala Muhumtnudin . . .Wa ala all Muhammad.
1 Abu Dawud (4900) and at-Tirmidhi (1019).
2 Al-Bayhaql in as-Sunan al-kubra 1
Al-Bukhari Abu D^wCicl (3198), at-Tirmidhi (1026), and an-Nasa i (4/74)-
(3/395), al-Hakim in al-Mustadrak (1/354).
(1335),
237
the book of remembrances
Kitab al-Adhkar
This
not compulsory, according
is
to the majority of
" our colleagues punishment in the grave and the punishment of Hell- Fire’,' until
other colleagues of ours, it
is obligatory; but <
from the
this is shadhdh and
I who had According
to pray for all believers,
[his]
male and female,
colleagues agreed.
e, if time allows,
weak. It
as ash-Shafi‘i
s
m a t it were
nd protect him from

died.”
the trials of the grave

to another hadith
and the punishment of Hell-Fire
in Muslim, he
.”
It has been transmitted from

to praise Allah
g. It is
i
al-Muzani from ash-Shaff
' '
said to be mustahabb
by sor
' dlS0
musta
I ^ iC’lj 4
\j aJ jA£-\
deny that. If we take the position ut the

maj
that it i is mustahabb,
then asks for blessings
on the Prophet
1
Praise of, C~Jij U5" Ajjjj 0^]|j fUJL aL^c-Ij
#, and then j
female. If one reverses -wrs, male
this sequence, that is permit!
what is more de Parted
meritorious. 1
There are hadiths regarding

from the Sunan of al-Bayha
relate
im of blessings upon the
Prophet
$ whid § ji Jl i_jIaC* jjA oJX-lj aL>oIj ^yA
keep this chapter

proper place to expand on short, since
that is Ifj 1
-IX* AJdtS
have also commented
'
1
I
hadiths in Sharh on
al-Muhadhdhab. tl
In the third takbir, it 'S' illahumma-ghfir lahu wa-rhamh, wafu anhu ' wa ‘afih, wa-krim
is compulsory to make du a
imum of what can be called
[dual such as saying:
may Allah forgive him, or O Allah,
r May Allah have mercy on
'
for the deceased
with the r f» nuzulah,
wa-l-barad,
wa wassi madkhalah, wa-ghsilhu bi-l-md’i wa-th-thalji
‘
wa naqqihi mina-l-khatayd kama tunaqqi-th-thawba-l-

him
forgive him or [O Allah],
have mercy on him wa abdilhu damn khayran min wa ahlan
Allah], be kind to him and the nr abyada mina-d-danas, darih,
like.
£M khayran min ahlih, wa zawjan khayran min zawjih,

Jannah, wa aidhhu min ‘adhabi-l-qabri wa min
wa
‘adhabi-n-Nar.
adkhilhu-l-
s§ Wa-qihi fitnata-l-qabri wa ‘adhaba-l-qabr.

Rahimahu-lldh.
e relate in the Sunans of Abu Dawud, at-Tirmidhi and al-Bayhaqi from Abu
yrah a'fe.who narrated that the Messenger of Allah performed the funeral prayer
aid: “0 Allah, forgive those of us who are alive and those who are dead, the young
e old, males and females, those present and those absent. . . O Allah, whomever
tuse to live among us, make him live according to Islam; and whomever You cause
among us, let him die with faith. O Allah, do not deprive us of his reward and
1
Allahumma-ghfir lah. it put us to trial after him’.' According to al-Hakim, this hadith is sahih by the
eria of both Muslim and al-Bukhari. We relate also from the Sunans of al-Bay-
it
and others in Qatadah’s version. We relate from the book of at-Tirmidhi Abu
Irhamh.
f
m him al-Ashhali’s version from his father, who was a Companion of the Prophet
At-Tirmidhi said: “Muhammad ibn Isma'il [i.e. al-Bukhari] said that the soundest
M ition relating to ‘O Allah, forgive our dead and our

rim ai-Ashhali from his father.” Al-Bukhari also said that the soundest thing in
living’ is the narration of Abu
As for what mustahabb,

Ultufbih.
| chapter is Awf ibn Malik’s hadith.
•1 bu Dawud’s version
is
many hadiths and traditio: has the wording “ Make him live in faith and make him die in
® re rds hadit hs, the ith
most authentic is that which whereas the well-known wording in the major works of hadith “make him
\
f
Muslim from Awf ibn Malik ’
,
m Mam and
is
%, who reported: “The Mess die in faith", as we explained earlier.

the funeral salah, and
I memorised the
du‘d ’which he saic
mercy on him. Protect him
mth
andpardon him. Ennoble his
dw
cljlillj
£ Sj \ji
jsSy Ij
water ^d and purify him from s.
f Lie
[earthly]
^^
family, and a wife better
> ice,
a h0USe better than his

h
1
2
Muslim (963).
Abu Dawud (3201), at-Tirmidhi
(1024), al-Hakim in al-Mustadrak (1/358), and an-Nasa'i in 'Amai
than his [earthly] wife i Wm wa al-laylah (1080).
239
ll? °yj <j»5t0)|l wa ‘adhaba-n-Nar, wa Anta ahlu-l-wafai wa-l-hamd.

aJJI iL • fmata-l-qabri
wa-rhamh, innaka Anta-l-Ghafuru-r- Rahim.
<*hummafa-ghfir lahu
runs
compiled a du a ’that he pieced together from all of these hadiths. It
-fi‘I
Allahumma-ghfir li-hayyind wa mayyitind, He has the comfort
dhakanna wa unthdnd, wa shdhidind

wa saghirind wa kabir, % An a h, this is Your slave and the son of Your
world, while those who loved him and
slave.
those whom
left
he loved are in
waghaibind, Alldhumma \se of this
ahyaytahu minna fa-ahyihi 'ala-l-Isldm, gill and whatever he will encounter. He used to bear witness
wa man tawaffaytahu mb darkness of the
grave
tawaffahu ‘ala-l-imdn. Alldhumma and that Muhammad is Your servant and Messenger. You
Id tahrimnd ajrah, wa Id taftinni is no god but You
We relate in the
Sunans of Abu Dawud and Ibn Majah
who related: “I heard the Messenger of Allah
the deceased, make du d } ioY him
c
from Abu l
say: ‘When you perfo.
>1
#
m
m
about him.
-ome needful of Your
ju to beseech
You and
O Allah, he has gone to stay with
Mercy and You have no need to punish him.

as intercessors for him. O Allah, if he was one
You and You are the Best Host,
We have
who did
exclusively Make him
him in his good,was a sinner then pardon him.
and if he
We relate in the Sunan of Abu Dawud increase
Messenger of Allah # said in the funeral saldh [over

that Abu Hurayrah % repor ii
vmuL Your
pleasure through Your Mercy, and spare him the
trials and punishment
a dead womanh “<

his grave for him and hollow out the earth from his
sides. Make him
are her Lord and You >e Expand
created her, You guided her to Islam,
You took away h Your punishment until You resurrect him
You know her secrets and what Pggfgm er, through Your Mercy, safety from
is known about her We h™,*
Most Merciful the merciful. This is the text of ash-Shafi i from
of
forgive her!’* :
Paradise, o
•tasar of al-Muzani (may Allah have mercy on him).

CwiJ C-O ij l£L> j S od
°<Y- ty* dl3
biiJ, 5 13 I o' y> 14 ^

Alldhumma Anta Rabbuha, wa Anta khalaqtaha,
wa Anta
hadaytaha li-l-Isldm, wa Anta qabadta
ruhaha, wa Anta a’lamu jis Jjjd* jy>- Oolj (iL J y fill ^'3
3
bi-sirriha wa ‘alaniyatiha, ji’na
shufaa’afa-ghfirlaha.
od 'sXxJlM tlidd' 03
CAjI AC- jX cAj J^jl \
We relate m the Sunans of Abu Dawud and Ibn (
Majah from Wathilah
I
who related: “The Messenger of Allah
heard him saying: ‘O Allah, So-an,
gf^>prayed with us for one of the Muslims and
son of So-and-so is in Your care and within
ibn al-Asqa*
1 AjiJj tAiX jylpxXS ijlS" o\j “’A

0^” Oi
the rope of Your protection,' so

save Himjrom
of Hell-Fire. All faithfulness and pnaise are due
i
the trials of the grave and the punishment
c3l>3
^ I Ôs'3 “01 OO
3
‘OLOj
to You. O Allah, forgive him and have

mercy on him. You are indeed the Most Forgiving, the Most Merciful!’’ 4
Kharaja min-rawhi-d-dunya wa
gui & i)^ J^.3
‘^3 &
^j - ££ *
,
\lldhumma hadha ‘abduka wa-bnu
sa’atiha,
huwa laqih,
wa mahbubuhu wa ahibba’uhu fiha,
kana yashhadu an
‘abdik.
Ant, wa anna Muhammadan

la ildha ilia
ila zulmati-l-qabri wa md
'3 fill jlajll Jit eilj ‘abduka wa Rasuluk, wa Anta a’lamuAlldhumma nazala bika wa Anta
bih.
AUdhumma inna (name) -bna khayru manzulin bih, wa asbaha faqlran ila rahmatik, wa Anta Ghaniyyun
(father’s name)fi dhimmatika wa habl, jiwdrika
‘an ‘adhabih, wa qad ji’naka raghibina ilayk, shufaaa lah. Alldhumma in
kana muhsinan fa-zid ihsanih, wa in kana musianfa-tajawaz anh, wa

fi
laqqihi bi-rahmatika ridak, wa qihi fitnata-l-qabri wa adhabah, wa-fsah
lahu ft qabrih, wa jafi-l-arda ‘an janbayh, wa laqqihi bi-rahmatika-l-amna
min ‘adhabika hatta tab’athahu ila Jannatika yd Arhama-r-rahimin.
)ur colleagues say that if the deceased is a baby one should make du a for his
tits, saying: O Allah, make him a predecessor for them, make him a loan for them,
itih BOOK OF REMEMBRANCES
mate him Kitab al-Adhkar
a treasure for them, make their scales heavy by him ,
their hearts. Do not put them to trial after
him, and do not depr the ruling concerning the salam and
on his account. This wording from what Abu ‘Abdullah
is
az-Z latecomers to the funeral prayer
companions in his book al-Kdfi. The rest say
somethingsimi takbirat and the adhkar he should say two
state that he should saybesides worshipper has completed the
‘O Allah, forgive the living
this,
a salawat, in accordance with what we described from the hadith
end. Az-Zubayri added
that if the deceased is
a woman then one I ]j 0 ther
a
The ruling regarding the salam based upon the ruling
ibn Abi Awfa.
is
this is Your female slave.
etc.” and then put the
. .
rest of the spee

all other salats. This is the correct and
7m we have mentioned regarding
wording. And Allah knows
JLj
best.
S dew. There is also a weak difference of opinion on this point, which I have
no need to discuss it here in this book,

4j <UL U4J (Us
there is
tecomer joins the Imam during the salah, he should pronounce takbir and
in reciting al-Fatihah and that which comes after it according to his own
without coinciding with the Imam in what he recites. If he says the takbir,
AMhumma-falhu lahuma faratd, wa-falhu
lahuma salqfd, wa -j‘alhu Imam pronounces the next takbir before he has completed what he was
the
lahuma dhukhra, wa thaqqil
bihi mawdzinahumd,
waafrighi-s sa bra T'§! ie should follow him. He is absolved of what he was reciting. When the Imam
ala qulubihima, wa la
IS
taftinhumd badah, wa Id tahrimhumd ajrah. pleted his salah, he should complete his own salah, as in all other salawat. If
ej no dhikr that is mandatory says the salam and the latecomer has remaining takbirat left to do, he must
after the fourth takbir. 1
According to ash
Wa 0ne should say after the fourth takbir: e adhkar in sequence. This is the correct and well-known view, in our opinion,
J-‘‘
ward and
O Allah, do not de
do not put us to trial know of a weak opinion, which is that [latecomers] should complete all the
after him.
i
g takbirat
without the adhkar. But Allah knows best.
Abu All ibn

Allahumma
Abl Hurayrah one of our

said after the fourth:
la tahrimna
colleagues, stated that the

;
ajrah, wa
earlier scholars
Id taftinna badah.
I
RisSJ
“Our Lord, gr-

and spare us the punishment
did it, then it is something
r US
f Tl ,?°S
d n th S WOrld and
of Hell-Fire:’ This is not elated
by
S°od '
in the Hereafter,
ash-Shafil; but if he
'
I
good. In rmy view, his good ail
in the hadith we cited
action is sufficiently established
j
WHAT TO SAY WHILST WALKING WITH THE BIER
from Anas in the Sectionin'
I say: The evidence
Section dua’al-karb. But
for the du a after the
Allah knows best.
fourth [takbir] is what we
related from
Jmustahabb to engage in dhikr of Allah # and to ponder what the deceased
as-Sunan al-kabir of al-Bayhaql
fr om Abdullah ibn
Abl Awfa who performed four counter, what his destiny will be, and the consequences of what he was engaged
takbirs in the prayer for
a damrhf:er of his
and did after the fourth what between e should consider that this is the last stage of this worldly life and the destiny
,
„ .
„ is
s where Allahs
, ,
forgiveness is asked and

du‘a is made. He said: "The i
inhabitants. One should be extremely careful to avoid worthless chatter, for this
'Utah used to perform it like this”.
ESS ie for contemplation and dhikr and it is despicable to engage in forgetfulness,
to another version, he performed
four takbirs and stood awhile until and vain talk. If vain talk is prohibited in all circumstances, is it not especially
at he was going
to say a fifth takbir.
He then gave saldms to his right i these?
he turned, we asked him:
“What is this?” He replied: “I extended the now that the rewarded and preferred opinion is that which the Salaf adhered to.
mce with what I saw the Messenger
1 ah •
dld Al-Hakim Abu
•
of Allah do” or “this is what the # ce is preferred when travelling with the bier, so no-one should raise their voice
‘Abdullah described this hadith assahih. ill itation, dhikr or anything else. The wisdom in this is apparent: it is soothing
e mind and rallies the thoughts to matters concerned with the burial, which is
able in this situation. That is the reality. One should not be duped by the many
Rabband dtindfi-d-dunyd hasanatan 0 take a
different way from him. Abu ‘All al-Fudayl ibn ‘Iyad said: “Stick to the path
wa fi-l-dkhirati
hasanatan wa qina ‘adhaba-n-Nar. idance. Do not be hurt by the fact that those who follow it and abstain from the
H ot error are
few, and do not be deceived by the many who are ruined.”
243
Kitab al-Adhkar
A„d I have narrated in theStmun of ahBayhaq,
things which supp
^ ott
mercy on them,
hold that it is mustahabb to make dua for the deceased
As for what some ignorant reciters ofQu,

an do for the janazak words.
in Dam
o her places, such as long passages *
of recitation, and long
discussions ah
sons position, etc, then this is unlawful
by iprfofthe scholars. 1°,“
, hav
rcpre ens.h.l.ty „f this practice,
ot failing to abstain from it, in the
addit, on to its serious prohibition
book Ateb al-qurri. And Allah
, nd S '
sm i-Uahi wa ‘ala sunnati Rasuli-llah salla-llahu ‘alayhi wa sallam.
is the
the best du‘a 's
is what ash-Shafi‘I says in the Mukhtasar of al-Muzani, that
mf
Si
put the deceased in the grave should say: O Allah, the reluctant members of
,
c hHdren,
relatives and brothers have surrendered him to You. He has parted
•
,^|S|
wh 0 loved to be close to him, and left the spaciousness of the world and life
I 111 ,
of the grave. He has come as a guest to You and You

ftsB 'kness and constriction
in
twm t Host. If You punish him it is because of his sins and if You forgive him [it
] You are Forgiving. You are not in need of punishing him, but he is in need
WHAT TO SAY WHEN A BIER PASSES OR ON SEEING ONE ercy. Allah, show thankfulness for his good deeds and forgive his bad deeds,
im from punishment in the grave; and combine this, by Your mercy, with safety
istahabb to say: ‘Glory be to the Living , Who does not die.’ Al-Qadi i r ’our punishment; and be his sufficiency in every horror along the way to Paradise,
al?asm ar-Ruyani, one of our
colleagues, says in his book " those whom he leaves behind, elevate him to be among those who
‘
al-Bahr take care of
UPP 6 SayUlg: ,fhere is n
”,
. ! °Z° d Allah, the Living Who does not e highest Heavens, and return to him with the immense favour of Your Mercy,
ahabb to make du‘d’ for [the deceased] and to praise him if he is lerciful of the merciful.
entitle
e s ould not speak generally
and in vague terms in praise of him.”
ja bbJ! <uLJ
.OjaJ
Am C&o jlS" ja ijj^j ‘Aj
, Aajlyjj sjJjj b-ft!
jj| (jlbyb
'j
jjl ^J| ^ §
ms
a’jA- cdlj
[< ' 0 ' $

db
'
jjij ‘AjLcbj jJi]\ abib
a ^ * 0 '
^J>\
' 0
sUbdlj UiAJl
< <" 0 < <

ja
° 1
C4j
iijgi
w*0'
l 1 I Cbol3 ^j]_
Subhana-l-Hayyi-lladhi Id yamut.
La ilaha illa-llahu-l-Hayyu-lladhi
la yamut.
l •\j < tjlDl la! js. ja sbc-lj t tdblbj
^3 AiU-l ibbJl jji Jji JfT
m j^gll ^4 ttibbbj Jrskb ^ bpj

J &j\j J!
la Idhumma aslamahu wa waladihi wa qarabatihi

ilayka-l-ashihhau min ahlihi
ikhwanih, wafaraqa man kana yuhibbu qurbah, wa kharaja min sa‘ati-d-
WHAT THOSE WHO LAY THE DECEASED nya wa-l-haydti ila zalmati-l-qabri wa diqih, wa nazala bika waAnta khayru
IN THE GRAVE SHOULD SAY a nzulin bih, in ‘aqabtahufa-bi-dhanb, wa in ‘afawta ‘anhufa-Anta ahlu-l-'afw,
I ta Ghaniyyun ‘an ‘adhabih, wa huwa faqirun ila rahmatik. Allahumma-
™ kur hasanatah, wa-ghfir sayyi’atah, wa aidhhu min ‘adhabi-l-qabr, wa-jma‘
^^
nanS °* AbQ D5wQd at ' T rm idhi, al-Bayhaqi and
- * others
orn 7, t hu bi rahmatik-l-amna min ‘adhabik, wa-kfihi kulla hawlin duna-l-Jannah.
he said 7 T" *’ r
Mah ^
the Pro het
P # laid thc d ead in the grave
Mhumma-khlufhufi tarikatihifi-l-ghdbirin, wa-rfa‘hufi ‘Illiyyin, wa ‘ud ‘alayhi
aCC ° rding t0 the
I ” auT°{
ai't lrmidhl describes
this as a
Sunnah of the Messenger of Allah
hasan hadith. Ash-Shafi‘I and
bi-fadli rahmatika yd Arhama-r-rahimin.
ZL _ _ his colleagues, may
Hibban, al-Hak^nând^dh-D^hahabL
1 ( '° 46) ’
^ (4/5s) This hadith
'
is g^d as
124 the ruling concerning prompting

[the deceased] after burial
WHAT TO SAY AFTER THE BURIAL m

m
(
talqin ) the deceased
Qadi al-Husayn in his Taliq,

is many of our colleagues,
mustahabb according
the companion of Abu Sa‘d al-Mutawalll in
to
t-Tatmiyyah, the Shaykh and ascetic Imam Abu al-Fath Nasr ibn Ibrahim
IT is sunnah to scatter three handfuls of earth into the grave, all
taken from -MaqdisI, Imam Abu al-Qasim ar-Rafi‘i, and others. Qadi al-Husayn has
where the head A 2
the first
shall return
handful “From
lies. group of our colleagues say that it is
it We
you” and with the third “And from
mustahabb
have created you”, with the second
it
“And
We shall take you once
to «
3!|
'Si
9
fliffS
ed it from
sn of the burial
member
his colleagues.
one should stand

the pact that you
As
left
for its
at
wording, Shaykh Nasr said that upon
the head [of the grave]
the world with: the testimony that there
and say: O So-
is no
Allah, One without partner, and that Muhammad is His slave and Messenger;
5
J^ • jlislou Ifcjj L t
no doubt of it; and that Allah who

Hour is coming and there
. .
will resurrect all
i
.
•
•
is
Minha khalaqnakum, wafihd nu'Idukum, ‘I am pleased with Allah as my Lord, with Islam as my religion,
wa the grave. Say:
minha nukhrijukum taratan ukhrd. r’:
M luhammad my Messenger, with the Ka'bah as my qiblah, with the Qur’an as

as
am and with the Muslims as my brothers. My Lord is Allah; there is no god but
It is mustahabb, after completing the burial,
to sit at the grave for the time
take to slaughter a camel
it woi.M nd He is the Lord of the Mighty ’Throne.’ This is the wording of Shaykh Abu Nasr
and distribute its meat. Those who sit should engage in the jdisi in his book al-Tahdhib, and the wording from the rest is similar. In the
recitation of the Qur’an, dua
for the deceased, admonition,
people and
stories of the virtue! .Mils' lg of others there are shortcomings ( naqs ). Some say: O slave of Allah, son [or
the states of the righteous.
We relate in (gM ter] of the female slave of Allah; some say: 0 slave of Allah, son [or daughter] of
the Sahihs of al-Bukhari
We were with a funeral at Baqi‘ al-Gharqad.
and Muslim from ‘All % who reported- ziMi rd’; some say: O So-and-so — using his name — son [or daughter] of thefemale slave
The Messenger of Allah
and sat and we sat down around him.
came to us # h; or 0 So-and-so son [ or daughter] of Hawwa ’—all of which have the same sense.
He had a stick with him. He bent down and Illllp
scratched the ground with the stick.
Then he said: ‘There is none of you who does
not have his place in Hell-Fire or
his place in Paradise written.’
j
'
$ H O' ja aIc- ti jJl jSli qj 0
[Those present] said:
Messenger of Allah, should we not rely on
what is written for us?’ He said: ‘Do good '
513 ‘ifci ac-ULM o'j ‘a5_ o'j ‘aJ oOi-j

deeds, for everyone is given the ability
to do what he has been created
for’” and he
mentioned the cwij
We relate in the
full hadith.
Sahih of Muslim that Amr

•
AUl Olo iCj Ajillj : JS
^ qa
me, sit around my grave for as long as
ibn al-‘As % said: “When you bury *
1
it takes to slaughter a camel and distribute its
meat, so that I may listen to you and see how I should answer the Angels of my Lord.”'
We relate with a hasan isnad from the Sunans of Abu Dawud and al-Bayhaqi from
Uthman % who recounted that when the Prophet
#
had finished a burial he stood (name) ibnu (father’s name) udhkuri-l-'ahda-lladhi kharajta ‘alayhi mina-
by the grave and said:"Ask for forgiveness for your brother
|
dunya: shahadatu an la ilaha illa-llah

wahdahu wa anna
or him, for he
it is mustahabb
is being questioned now.”- According to
to recite a portion of the
and ask for steadfastness
ash-Shafi‘I and his colleagues !
m uhammadan ‘abduhu wa Rasuluh, wa anna-s-saata
wa-llaha yab'athu
la sharika lah,
atiyatun la rayba fiha,
wa bi-l-Isldmi
wa
Qur’an by him. Ihey said that if one recited j
man fi-l-qubur. Qul: Raditu bi-llahi Rabba,
all of the Qur’an that would be good. na, wa bi-Muhammadin salla-llahu ‘alayhi wa sallam Nabiyya, wa bi-l-Ka‘bati
We relate m the Sunan of al-Bayhaqi, with a hasan blah, wa bi-l-Qur’dni imama, wa bi-l-Muslimina ikhwana, Rabbiya-llahu la
isnad, from Ibn ‘Umar that
the Prophet
# used to like to recite the beginning and the end of Surat al-Baqarah ilaha ilia Hu, wa Huwa Rabbu-l-'Arshi-l-'Azim.
1 Qur’an 20:55.
m e Shaykh and Imam Abu ‘Amr ibn as-Salah, may Allah have mercy on him, was
2 Al-Bukharl Si regarding this type of talqin, and he said in his fatawa: “ Talqin is what we prefer
(1362), Muslim (2647), Abu Dawud (4694), and at-Tirmidhi
3 Muslim (121).
(2.37) x A group of our companions from Khurasan say that there is a hadith from
4
5
Abu Dawud
Al-Bayhaqi
(3221) and al-Bayhaqi (4/56). Ibn Hajar states that
(4/56). Ibn Hajar states that this hadith is
this
mawquf hasan.
hadith is hasan.
I
B
rearnah, although the isnad cannot
idences with the precedence of the early people of

be established. However,
Sham. As
it is supported
for talqin of a
246 247
THE BOOK OF REMEMBRANCES lilt
Kitab al-Adhkar
suckled child, there is no evidence that it can be taken for it and we do not said: “Dig me a lahd' and set up bricks over me as was done for the
bat Sa‘d
it.” But Allah knows best. 2
, er of Allah#” _
I say that no talqin is to be done for a child, whether a breast-feeding
elate
£
in the Sahih of Muslim from ‘Amr ibn al-As that he said while he %
older, as long as he had not reached the age of puberty and become
of death: “When I pass away, let no paid
mourner or fire accompany
chare ^ agony
^ A «.U am my rtgrave
ro 170
responsibility. And Allah knows best. gg| when you bury me, spread earth over me and then 1 t-tA
stand around . 1 . 1
mm as it takes to slaughter a camel and distribute its meat, so that I may listen
how I should respond to the messengers (the Angels) of my Lord.” 5
n d see
shunnu )’ transmitted with sin ( sunnu and with shin,
His saying ‘spread (
is
eans‘to pour little by little’.
a ave reported in this
the family of the

context the hadith of Hudhayfah in the chapter on in-
deceased. What we have mentioned is sufficient; and from
,me guidance and all ability,

ON THE DECEASED LEAVING A SPECIAL REQUEST THAT A all
SPECIFIC PERSON PERFORM HIS FUNERAL SALAH OR THAT

I Is
essential not to follow the deceased blindly, nor to adhere to all of his dying
who possess knowledge. If they permit

HE BE BURIED IN A CERTAIN MANNER OR IN A SPECIFIC They should be referred to people
will give some examples,
PLACE, OR CONCERNING HIS SHROUDING, OR OTHER 14>ey should be done; if not, they should be avoided. I
rson orders that he be buried in a certain place in the graveyard of the city,
THINGS THAT SHOULD OR SHOULD NOT BE DONE
the place of the virtuous, then his order should be
carried out. If
place is
WE RELATE from
I at
res a request that a foreigner or stranger should lead his funeral salah, should
the Sahih of al-Bukhari that A’ishah
^ reported: “I came to A 11jiven preference over his relatives? The ulama disagree, but the correct view
Bakr % while he was sick. He asked: ‘In how many sheets did you bury the Prop!
his relatives are more worthy to lead the salah. But if the person appointed is
#?’ I said: ‘In three pieces of cloth.’ He asked: ‘On what day did the Messenger of A
ne known for his piety or superior knowledge and for his
memorisation and
# P ass away?’ She replied: ‘On a Monday.’ He asked: ‘What day is it today?’ She sa
it is mustahabb for the relatives to
eputation, give him preference out of respect
Monday.’ He said: ‘I hope it will be between now and
He looked at the r tonight.’
1 H’t rights of the deceased. If [the deceased] orders that he be buried in a casket, his
that he was wearing during his illness and it had a saffron stain. He said: ‘Wash it,
should not be carried out unless the ground is soft or damp and it is therefore
two more pieces of cloth to it, and bury me in I said: ‘This is worn.’ He replied:'! should be
try to bury him thus. His order should [then] be acceded to and it
it.’
living are more entitled to the new than the dead; it is only because
of the pus th moved another country his order
om his own funds. If he asks that he be to
flows from the body of the deceased.’ He did not pass away until the evening begai
move him haram according to the preferred
of the night [preceding] Tuesday; and he was buried before the morning.” 1
;,§j ot be implemented, because to is
position which the majority hold and which the scholars capable of detailed
I say: Ihe word stain [rady with a
fathah on the ra’and a sukun on the dal, a
gation have stated, though some have said that it is makruh. According to ash-
with an means
9
‘ayn, a ‘trace’.
may Allah have mercy on him, if he is near Makkah, Madinah or Jerusalem
The word pus (muhlah)’ is narrated with a dammah on the mim and with a fath
to have a sword-blade
y be moved there, for their blessings. Likewise, if he asks
the pus which flows from the

—
on it and a kasrah which are three variants— and with a ha ’with a sukun. It denott
body of the deceased.
4 d beneath him or
carried out, or
a pillow beneath his head, or the like of
he requests that he be shrouded
it,
in silk, for silk

his bequest
is haram
is not
for
if
We relate in the Sahih of al-Bukhari that when ‘Umar ibn al-Khattab was wound be
AS Shrouding women in silk is makruh and not haram. Hermaphrodites are to
ed he said: “When am taken away carry me, then give greetings and say that ‘Uma
I
S®id like men in this respect. If he asks that he be shrouded in more than the lawful
is asking for permission to enter. If she”— meaning A’ishah “gives permissio ”T of that does not cover his body, his request must not be
then take me in; if she refuses, return me to the graveyard of the Muslims.” 2 §£nted sheets.or in a garmentorders that there be recitation or charity given on his
to. If [the deceased]
We relate in the Sahih of Muslim from Amir ibn Sad ibn Abi Waqqas who must be implemented,
! f or some other acts of drawing close to Allah, his order
he combines it with something that the Shariah forbids. It he instructs that

Al-Bukhari (1387), al-Muwattd (1/224), and Path al-Bari (3/254). Ibn Hajar states that this hadi
be delayed for a period longer than that permitted by Shari ah, that must
I
1
eral
shows that it is recommended to shroud the deceased in three white cloths. It also indicates the virti
Abu Bakr, the accuracy of his foresight (firasah ), and his steadfastness at the time of his death. hie lahd is usually a hollow slot in the qiblah side of the grave in which the corpse is laid.
2 Al-Bukhari (1392). ‘Umar ibn al-Khattab said this to his son ‘Abdullah, who was the eldest
ot Muslim (966).
children. Muslim (121).
248 249
Kitab al-Adhkar
not be implemented. If he instructs that a charitable enterprise for the „ rep iied: ‘I have said what the Messenger of Allah # said: "Any Muslim
Musi'
built over him in the graveyard, his bequest is not to be executed, for that
^ f ur people
testify, Allah will enter into
Paradise.” We asked: “[What about]
is har
mm.
1
“Or three.” We asked: “Two [people]?” He said: “Or two.”
We
gf j e]?
» He said:
one.’”’ The hadiths in this regard
are many. And Allah knows best.
âskhirn about
126
HOW THE DECEASED BENEFITS FROM THE WORDS OF OTHERS
the ‘ui.ama’ are unanimous that du ‘a for the dead benefits them and the reward
the prohibition of abusing the dead
of
it reaches them. They cite as proof the saying of Allah “And those who cameafter
them say: ‘Lord, forgive us and our brothers who came before us into the relate from the Sahih of al-Bukhari from ‘A’ishah * who related that the
“Do not curse the dead, for they have arrived at whatever
faith.’” 1
senger of Allah # said:
before them” 2
, fA- weak isnad that
the Sunans of Abu Dawud and at-Tirmidhi, with a
[They also cite] other well-known verses in the same sense, and well-known
§ relate in
who narrated that the Messenger of
hadiths
irmidhi deemed weak from Ibn ‘Umar ggg,
such as the sayings of the Messenger of Allah ||: “Allah, forgive the people ofBaof of your deceased, and refrain from
said: “Mention the good deeds
and traits
h
al-Gharqad” 2 and: “Allah, forgive our living and our dead.” 3
ntioning] their bad ones.” 3
The ‘ulama disagree as to whether the reward for recitation of the Qur’an reaches haram to curse and swear over any
[ say that the ulama have declared that it is
the deceased. The well-known opinion of ash-Shafi‘i and a body of scholars Muslims who
has not sinned in public. As for disbelievers or
is that
»ased Muslim who
does not reach him. Imam Ahmad ibn Hanbal and a body of scholars and a body the salaf and texts that
public, there is some disagreement among
it
e their sin
of the colleagues of ash-Shafi‘1 are of the opinion that the reward reaches him. The established about the
radict one another, the upshot of which is what is reliably
preferred view is that the reciter should say after his recitation: “O Allah, make the chapter.
libition of cursing the dead, which we have cited
in this
reward of what we have recited reach So-and-so.” But Allah knows best. mustahabb evil people.
things mentioned which grant licence to criticise
It is
Tiere are many
to praise the deceased and to mention his good deeds and traits.
)ng these are what Allah has narrated in His Mighty Book and has
commanded
We relate in the Sahihs of al-Bukhari and Muslim from Anas who related that
recitation. Also among these are many authentic
3 recite and to propagate their
[he and some others] passed by a funeral and described [the deceased] as good, and mentioned Amr ibn Luhayy, the story
ths, such as the hadiths in which he
the Messenger of Allah ^ said: “It is inevitable.” Then they passed by another and
bu Righal, 4 [that of the one] who stole from the pilgrim with 5
his staff, and the
they described him as bad. The Messenger of Allah ^
said: “It is inevitable.” ‘Umar ibn
y of Abu Jud an and others. There is also the authentic hadith we have cited about
al-Khattab asked: “What is inevitable?” He said: “For the one whom you described of the deceased, the
funeral procession passing by and the people speaking ill
as good, Paradise is inevitable; and for the one whom you described as bad, Hell-Fire senger of Allah §g did not stop them but said: “It is inevitable.
is inevitable. You are the witnesses of Allah on the earth.”' 1
Tie ‘ulama’ disagree about the reconciliation of these hadiths. rhe most
correct
We relate in the Sahih of al-Bukhari that Abu al-Aswad related: “I once came to
’ion is that mention the bad points of deceased disbelievers. As
it is permissible to
and
Madinah and sat with ‘Umar ibn al-Khattab A funeral [procession] passed by
those in it described [the deceased] as good; and ‘Umar said: inevitable.’
Then
‘It is Al-Bukhari (1368), at-Tirmidhi (1059). and an-Nasa’i (4/51)-
said.
another passed by and those in it described [the deceased] as good and ‘Umar Al-Bukhari (1393), Abu Dawud (4899), and an-Nasa’i (4/52-63).
Abu Dawud (4900), at-Tirmidhi al-Futiihat (4/211). Ibn Hajar states that he did
not
asbad (1019), and
‘It is inevitable.’ Then a third passed by and those in it described [the deceased]
n any of the weak. Rather, he said it was gharib,
the copies of at-Tirmidhi that he had considered it
and ‘Umar said: ‘It is inevitable.’ Abu al-Aswad asked:' What is inevitable, Leader of noted al-Bukhari as saying that munkar al-hadith. Abu Dawud did not say
some its narrators were
*8 regarding the hadith, and it was graded as sahih by Ibn Hibban, among others; it can therefore
1 Qur’an 59:10.
egorised as hasan.
2 Muslim (974). AbQ Dawud (3088).
3 Abu Dawud (3201).
Muslim (904).
4 Al-Bukhari (1367), Muslim (949), at-Tirmidhi (1058), and an-Nasa’i (4/49-50).
251
250
i
Kitab al-Adhkar
for those
Muslims who exposed their sin and
mention such matters if there is
and to deter people from accepting
k some benefit in
evil or innovation
it k n
warning others aboutT^

P ernii(
•
H ill
ith
:7 U
sahih isnads from the Sunans of
Hurayrah #, who reported that the
Abu Dawud,
Messenger of Allah
an-Nasa’i and Ibn
went out
there is no such need, it is not
their word and following
them in wh 4 “
d and said: Peace be upon you, dwellers in the homes of the believers. We
The ulama are unanimously agreed
rators who have some defect.
permissible. The texts delineate
And Allah knows

this deta^
that one may speak critically
best.
X about* 3
^
h dlth
a h wills, be joining
ojLS 4=0 &\ z\s. d\%

you!''
£4* \So
As-salamu ‘alaykum dara qawmin mu’minin, wa
innd in shd’a-lldhu bikum lahiqun.
ite in the book of at-Tirmidhi from Ibn ‘Abbas #„ who related that the Mes-
M once passed by the graves of the people of Madinah. He turned his
siah
'mm •ds them and said: “Peace be upon you, dwellers in these graves. May Allah
WHAT VISITORS TO GRAVEYARDS SHOULD and you. You are our predecessors and we are [following] in your footsteps!’*
SAY
WE RELATE from
1
the Sahih of Muslim
was her night with the Messenger
from ‘A’ishah * who related that every § II
niL
$ <jj4\ jif u 4=4.
ft
mi
e night. He would say: “

of Allah #
he went out to al-Baq>‘ in
the last
As-salamu 'alaykum yd ahla-l-qubur, yaghfiru-llahu land
Peace be upon you, home wa lakum, antum salafuna wa nahnu
were promised and you deferred
of believing people What
until tomorrow has come to
you. We shall, if Allah
BK :
SH
bi-l-athar.
be joining you. O Allah, forgive the inhabitants of BaqV if! elate

'
-
in the Sahih of Muslim from Buraydah <$>, who reported that the Mes-
iai.
al-Gharqad?' ’
Allah # taught his Companions that when they visited graves they should
U U
3 0j IS
fSllll
I fym % urn ce be upon you, believing inhabitants of these dwellings. We shall,
ask Allah for well-being for us and for you!’ 3 We
if Allah wills,
g you. I relate also from an-

ind Ibn Majah, adding after his statement
grf? fiUI OybH A)J| i\l 5] lijj
:
;fl
‘shall be joining’ ( al-lahiqun ) ‘and
our predecessors while we are your followers’.
As-salamu ‘alaykum dar qawmin
mu’minin, wa atdkum md
tuadun, ghadan mu'ajjalun, wa
lahiqun. Alldhumma-ghfir
innd in shd’a-lldhu bikum MM
w- r 3
1 Hsl iVL jj Ijlj
^ jUlJl JaI
li-ahli Baqi'i-l-Gharqad.
Hpfeaa&r
We relate in .CiUJl JLJ 0
Messenger of Allah? -that
i theSahih of Muslim
is, when
from ‘A’ishah *
visiting a grave.
who asked: “What should Isa
He # replied: “Say: Peace,
w As-salamu 'alaykum ahla-d-diyari mina-l-mu’minin, wa innd
UJ 41)1 i
P
°1 u
on those who
^ ^m theS£ h ° meS
°f the believers
and Muslims. May Allah have met 1 lldhu bikum la-lahiqun, as’alu-llaha land wa lakum al-'afiyah.
in shd’a-
have gone beforefrom you or us

ij Allan wills, be joining you” 2
and those who come afterwards. Wesh I relate in the book of Ibn as-Sunnl that ‘A’ishah #, reported that the Prophet
e to al-Baqi‘ and said: “Peace be upon you, home of believing people. You have
tfore us and we will join you. O Allah, do not deprive us of their reward, and do
d us astray after them
!’
4
OjL-H
fa til ;UoJ 1%
&tfkfy Ifij ’J=t, *£=>j Ijj
j UJ
As-salamu aid ahli-d-diyari min
al-mu’minina wa-l-Muslimin,
yarhamu-llahu-l-mustaqdimina minkum wa
musta’khirin, wa innd in shd’a-lldhu bikum
minna wa-l-
la-ldhiqun.
u y% 4'jJ\ & i $\ o 44
m 3 wud
(3237), an-Nasa’i (4/91), and Ibn Majah (4306).
irmidhi (1053).
2 Muslim -Tim
(974), with a slight change in its wording. (975), an-Nasa’i (4/94), and Ibn Majah (1547).
as -Sunni
(596) and al-Futuhat (4/221). Ibn Hajar grades this hadith as hasan.
252
As-salamu ‘alaykum darn qawmin muminin, antum lanafarat, wa

inna
bikum lahiqun. Allahumma la tahrimna ajrahum, wa la tudillana
ba'dahum
It is mustahabb for visitors to recite Qur’an, do dhikr, and make du'a ’—all j n a bu
WEEPING AND FEELING FEAR WHEN PASSING
n.
dance— for the dwellers of those graves
1
and for all of the Muslim dead.
It is mustahabb to make a practice of visiting graves frequently and standi BY graves; also, seeing
the destruction of
at
the graves of good and pious people.
g
OPPRESSORS, DISPLAYING HUMILITY BEFORE ALLAH,
AND BEING ON GUARD AGAINST FORGETFULNESS
reported that the

from the Sahih of al-Bukhari from Ibn ‘Umar tftwho
WE RE ATE the dwellings 1
of Allah # told his Companions when they reached al-Hijr,

129 ji er
weeping.
-i enter upon these people, who were punished, without
HTharnud' “Do not
wee P’ not enter u P on them, lest what befell them should befall
Ltd if ou d° not y
THOSE VISITING GRAVEYARDS SHOULD DISCOURAGE THOSE you.
THEY SEE WEEPING FROM BEING DISTRAUGHT AT THE

3
GRAVESIDE AND TELL THEM TO BE PATIENT AND DISCOURAGE
THEM FROM DOING OTHER THINGS WHICH THE LAW FORBIDS
Tiff 131
we relate from the Sahihs of al-Bukhari and Muslim from Anas <$, who reported
that the Prophet H passed by a woman who was weeping by a grave. He told her:
“Fear Allah and have patience.” Slf ADHKAR RECOMMENDED TO BE RECITED ON FRIDAY
We relate from the Sunans of Abu Dawud, an-Nasa’i and Ibn Majah with a hasan DURING THE DAY AND NIGHT, AND DU‘A
isnad from Bashir ibn Mabad— who is better known as Ibn al-Khasasiyyah— who
said: “While we were walking with the Prophet he saw a man walking between it is mustahabb to be assiduous in reciting Qur’an, doing dhikr, saying du a and
graves while wearing sandals. He said: ‘You with the sandals! Take off your sandals’”
1
invoking blessings upon the Messenger of Allah # on Fridays, during the day and
and he cited the hadith in full. night. It is also mustahabb to recite the Chapter of the Cave ( Surat al-Kahf) during
I say: ‘sandal’ ( sibtiyyah ) is a sandal ( na‘l ) with no hair on it, and it is written with the day. According to ash-Shafi‘I, it is also mustahabb to recite it at night on Friday,
a kasrah on the sin and a sukun on the ba. i.e. on Thursday night.
The Ummah are unanimous that it is mandatory to command good and to forbid We relate in Muslim from Abu Hurayrah
the Sahihs of al-Bukhari and
who
evil. The evidences for this are in the Book and the well-known Sunnah. And Allah reported that the Messenger of Allah s§ spoke about Friday, and said: “During it
knows best. there is a moment in which no Muslim servant stands performing salah and asking
Allah % for anything without Allah granting it to him; 1

and he indicated with his
band that it was not very long.

I
ulama of the salaf and khalaf disagree about this hour. I have col-
say that the
lected all
the opinions on the subject in the Sharh al-Muhadhdhab, and have explained
ll
Many of the Companions of the Messenger of Allah sH said that it is after
there.
A?r.The meaning of standing in salah is waiting for salah, for anyone who is waiting
l®r salah
is [regarded as being engaged] in salah. The most authentic position in
this
re 8ard
is the following.
1 Also known as Mada’in Salih, al-Hijr is located in Wadi al-Qura between Madinah and Tabuk.
1 Al-Bukhari (1283) and Muslim (926). Al-Bukhari
(433) and Muslim (2980).
(t° |j|§||
2 Abu Dawud (3230), with a slight addition to its wording, an-Nasa’i (4/296), and Ibn Majah A1 -Bukhari
(935), Muslim (852), al-Muwatta (1/108), and an-Nasa’i (3/115) in al-Mujtaba.
254 255
if

Kitab al-Adhkar
we relate from the Sahik of Ml, slim that
he Messenger of Allah
hme when he completes the ,alah
* say:
between the time when the
I, is
--
meaning when he sits on the
Them are many well-known hadiths
Aba Musa ahAsh'art
W
* re u,
J.
li
HrpJumuah-
>i‘Say: I
, .
see ^ re û 8 e in the
of men’ seven times, Allah

»i
Lord the daybreak’ 2 and ‘Say:
will give him
I seek protection
refuge from evil up until the
on the sub,ect of the re, next

nh/and praying for blessings upon ° fS ‘
,
the Messenger of Allah*

I ha» J0-1
them here because of thelength
T
.
of the book. Something h

earlier in the section.
S bef said
s id „!
°nthis s
We relate in the
. . .(jiUloJj ij&\
book of Ibn as-Sunni from
Anas who reports m *
senger of Allah
# observed: “Whoever says
thrice on Friday morning
bef^ u* ..., 111 :
morning salah: I ask for forgiveness
from Allah but there is no god
, Whom
the Self-Subsisting and T','
I repent to Him,
Allah will forgive his sins Qwl Huwa-llahu Ahad. . .
abundant even th
f the
if’
as the foam of the sea.”
2
y Qul a'udhu bi-Rabbi-l-falaq. .
Qul a'udhu bi-Rabbi-n-nas.

4 V ^ jJt 4ii
.
Astaghfiru-lldhu-lladhi Id ildha ilia

Huwa-l-Hayyu-l-Qayyumu wa atubu
We relate in
ila
IT IS RECOMMENDED TO DO MUCH DHIKR OF ALLAH
it from Abu Hurayrah
* who
# entered the mosque on Friday he held the door-iamb and said-
related that when the Messenger of A MOST HIGH AFTER THE PRAYER OF JUMU'AH
the most eminent of those who turn "O Alll | It is mustahabb to continue doing much dhikr after the Friday salah. Allah ft says:
towards You, the closest
You, and the best of those who ask of those who comet
and tnd when the prayer is through the land and seek of the bounty of
finished, disperse
request of You'.'*
llah ; and remember Allah frequently, so that perhaps you may prosper.” 4
‘^J '4y * »«•

\iSjjJaJ!
Cxjj (ilJLl ya tliilll
Allahumma-j'alni awjaha man

aqarraba
tawajjaha ilayk, waaqraba man I
ilayk, wa afdala man sa’alaka wa raghiba ilayk.
il
>dd bdbre ™rd can, „g 'among! Weh 1 132
is THE ADHKAR FOR THE TWO ‘iDS
•^! ^ JAJ tlillJj 6ji5 a

OW
THAT IT is mustahabb to spend the nights preceding the 'Ids in dhikr of Allah
Allahumma-j'alni min awjahi man >?aldh and other
:
acts of obedience, because of the hadiths in this regard: “If a person

tawajjaha ilayk, wa min aqrabi
man taqarraba ilayk, wa min 'ends the night of ‘Id worshipping Allah, his heart will not die on the day when
afdali man sa’alaka wa raghiba
^
ilayk.
- a rts die.
In another hadith [the Prophet
fjj] said: “If a person has stayed up on the
senger
ger of Allah *
# said: Whoever
* who re P orted that the M 8 of the two ‘Ids to worship Allah,
Is
hoping for the reward thereof, his heart will
recites after the Jumu‘ah prayer: ’Idieon the day
‘Say: He is All. when hearts die.” Thus it is reported by ash-Shafn and Ibn Majah, 5
:
1 Qur an ii2.
2 Qur' an
1 Muslim and Abu Dawud (1049), with
(853) 113.
a similar wording
2 Ibn as-Sunni 8 ^ * n as 'Sunni
(82). (377) and al-Futuhal (4/232). Ibn Hajar states that this hadiths chain is weak.
3 Ibn as-Sunni (276). 4 Qur’an
62:10.
bn Majah
(1782) and al-Futuhat (4/235)- The author of az-Zawaici states that this hadiths chain
is.
256
257
but it is a weak hadith which we have narrated in the version of Abu % Allahu akbaru Alldhu akbaru Alldhu akbar.
Uniairiah
kabira, wa-l-hamdu li-llahi kathird, wa Subhana-
marfu and mawquf form— both of which are weak. Nevertheless, it is
perny Alldhu akbaru
La ilaha wa la na budu ilia
to practice on [the basis of] weak hadiths when they concern virtuous deeds *
llahi
bukratan wa asila. illa-llah,
kariha-l-kdfirun. La ilaha
explained near the beginning of this book. .
i
tnukhlisina lahu-d-dina wa law
hazama-
The 'ulama disagree about the amount by which spending the night flla-ll’ahu
wahdah, sadaqa wadah, wa nasara ‘abdah, wa
in
worship': wa-llahu akbar.
l-ahzaba wahdah. La ilaha illa-llahu
‘
is accomplished. What is more apparently correct has to be done for is that it

most
the night. Others say that accomplished by even one hour [of worship] no harm in saying what
group of our [Shafil] colleagues there
is is is
to a
ACCOf greater, Allah greater.
Allah greater, Allah is
among people, which is: is is
ary
andAllah is 8 reater Allah ls
i reater and all praise is due to Allah.
W^snogpd but Allah
- >
ON THE TIMES AND CIRCUMSTANCES IN
It is mustahabb
WHICH TAKBiR
to say takbir on the nights of the
IS RECOMMENDED
two ‘Ids. It is mustahabb on
if jfe
3 toyAt \ ^
akbar. La ilaha illa-
jii Jii
Alldhu akbaru Alldhu akbaru Alldhu

‘Idal-Fit
from sunset until the Imam starts the salah of ‘Id. This is mustahabb after the salah
akbar, wa li-llahi-l-hamd.
llah, wa-llahu akbar, Alldhu
and in all other situations. It should be increased when there is a crowd. One should
say takblr walking, sitting, lying down, in the street, in the mosque and in bed. On 'Id
al-Adha the takblr should be said after the Subh salah on the Day ofArafat until praying
the salah of ‘Asr on the last day of tashrlq. One says takblr after ‘Asr, and then
ONE MUST RECITE TAKBiR AFTER EVERY PRAYER
ON THE DAYS [ON WHICH IT IS CUTOMARY]
ceases.
This is the most correct [understanding] which is the basis of practice, although
there well-known disagreement amongst scholars both in our madhhab and others. prescribed after every salah that is performed on the days
Know that the takbirat are
is
But the correct opinion what we have mentioned. There are hadiths about be wajib, nafil or the funeral salah,
and regardless of whether
ofthe takbir, whether it
is this
we have from the Sunan of al-Bayhaql, and have explained its proper time or a salah of which
the due time
that related I all of that
itbe a compulsory salah performed in
views; the correct
with regard to hadith and the transmission of the madhhab in Sharh al-Muhadhdhab, has passed. This is not the proper place to mention the divergent
my have mentioned, and the legal ruling is to act upon
it.
mentioning all the furu discussions relating to them. Here intention is only to
opinion is what I
_
makes takbir contrary to what the person following him

believes
allude to it in summary fashion. If the Imam
According to our companions, the words of the takblr are: Allah is greater, Allah [to be correct] because the Imam thought the takbir should be done for the Day of
is greater, Allah is greater. This should be said continually, and one may repeat it as
‘Arafet or the and the person following him did not think so, or vice
ayyam at-tashriq
much as he likes. Ash-Shafi‘I and his colleagues hold that if one adds anything to it
versa, should one then follow the Imam or not? There are
two views, according to our
he should say: Allah is greater, all praise is due to Allah, and glory be to Allah in the [Shafi'i] colleagues. The more correct is to follow ones
conviction, because adherence
morning and in the evening. There is no god but Allah and we worship none but Him, to the Imam qudwah ends with the concluding salam of the salah,
which does not
( )
fulfilling our religion sincerely for Him even though the disbelievers dislike it. There is
apply if he does more takbir in the ‘Id prayer than the person following
him thinks
;
no god but Allah, the One; He has fulfilled His promise and made His servant victorious right — in which case he should be followed because of the qudwah.
and routed the tribes by Himself. There is no god but Allah and Allah is greater.
0. £ 0 0 ^
ON THE TAKBIRAT AND KHUTBAH S FOR THE TWO IDS
> f. i
f. )
AND OF THE ADHKAR FOR THOSE OCCASIONS

\ -oil a
‘l 4$ ^ Sunnah to say additional takbirat in the salah of ‘Id. In the first rak ah one should
It is
do seven takbirat besides the takbir of —

besides the opening takbir and five takbirat
&i i sJi H 4% joii % ris ing
from ruku - in the second. The takbir in the first rak'ah should be done after
fte opening dua and before seeking protection. In the second it should be done
.jif &\j &l
% 13^ 61\$\
f>j tafore seeking
protection. It is mustahabb to say between
the takbirat Glory be to :
Allah, all
no god but Allah and Allah is greater. That
udteri
praise is due to Allah and there is
is weak due to the tadlis (concealing faults) of Baqiyyah. Ibn Hajar states that it is gharib with a tn
is the opinion of the majority of our [Shafi‘1] colleagues.
(disturbed) chain.
259
258
Kitab al- Adhkdr
4
Subhana-llah, wa-l-hamdu li-lldh, wa la ildha illa-llah, wa-llahu akbar
Others of our colleagues hold that one should
Alone and has no partner. To Him belongs
say: There is no god but All
^
1 E adhkar for the first ten days of dhu al-hijjah
His hands is all good and He has power over all things.
and to Him belongs all n
sovereignty
P ra 'se.
•
aH says: “. . and that they may celebrate the name of Allah, on the days
cattle which He has provided for them (for sacrifice). Then eat
ed over the
£)j a! P dLJ.i Ziij 4iil pi I and feed the distressed ones in need.”'
Ld ildha illa-llahu
'
ji
if
wahdahu la
‘JP-llt-Co
sharika lah, lahu-l-mulk,

’Jf f \ £} 41)1 pi Ijl^Pj . .
.)
wa lahu-
l-hamd, bi-yadihi-l-khayr, wa Huwa ala kulli shay’in qadir.
\
Abu Nasr as-Sabbagh and others stated that there ash-Shafi‘i and the majority of ‘ulama’ hold that this refers to the
is nothing wrong with wh Abbas
people are accustomed to say: Allah Dhu al-Hijjah],
is greater, all praise is en days [of
Allah in the morning and in the evening.
due to Allah, and glorv
7 § mustahabb to perform more dhikr on these ten days than on the
iw that it is
Likewise, this is mustahabb on the Day of ‘Arafat more than the rest of the
•^W'j 4' O'^j ‘l

jS A <1 ’j$\ &\ ten days.
Alldhu akbaru kabird, wa-l-hamdu relate from the Sahih of al-Bukhari from Ibn ‘Abbas #, who reported that the
li-lldhi kathird,
wa Subhana-llahi bukratan wa asila.
ger of Allah # said: “There is no deed better than [one done] during these
[The Companions] asked: “Not even doing battle for the Cause of Allah?” He
All of this [dhtkr] unlimited and unrestricted. If anyone
is
leaves out all this dhih "Not even doing battle, except if a man goes out risking his life and his wealth
and the seven or five takbirdt, his saldh will still be valid and he does not have to pro s not return with anything.” The wording is from al-Bukhari’s version, which
trate for forgetfulness, but he will have forfeited this
immense merit. If one forget A version of no days on which pious deeds are
at-Tirmidhi has: “lhere are
the takbirat until after starting
recitation, he does not have to return beloved to Allah than these ten days.” Abu Dawud has the same version except
2
to the takbird
according to the correct opinion. Ash-Shafi‘i
has a weak opinion, which is that on, !i said “. .these days,” meaning the ten days. And we relate from the Musnad
:
*!§
.
should return to [the takbirat}.

II m Abu Muhammad ‘Abdullah ibn ‘Abd ar-Rahman ad-Darimi, with an isnad
In the two sermons of the saldh of Id it is which he “No deed better than the
mustahabb to say takbir nine times ir alent to that] in the two Sahihs, in said: is
the first and seven times in the second [rakah]. Then he
in the ten days of Dhu al-Hijjah.” He was asked: “Not even jihad ?
As for the recitation
to recite in it
in the saldh of
in the chapter describing the
‘Id, we have already explained what is mustahabl
adhkdr of the saldh. One should re
1 ned
e relate in the
all of the narration. Another version states “the ten days of al-Adha”.
3
book of at-Tirmidhi from ‘Amr ibn Shuayb, who reported from his
jj
m the first rakah, after al-Fdtihah, Surah 1
Qdf and in the second Iqtarabati-s-sai I r who reported from his grandfather that the Prophet said: The best du a is 0
difP* ]
Rabbika-l-ATd
al Qamar
3
and
-
2
If
in the
one wishes he may [instead] recite in the first Sabbihi-sn
second Hal atdka hadithu-l-Ghashiyahd
t on the Day of ‘Arafat, and the best thing that I and the Prophets before
kingdom and His
me have
;
There is no god but Allah, One without partners. His is the is
Wise, and He has power over all filings.” 4 At-Tirmidhi considers this isnad weak.
tifs jff pc-ysj 4J ujillJl a) iaJ oJo-j 4))' Sll ajjp

j
2
Qur’an
Qur’an
50.
54.
I Nr’an 22:28.
^-Bukhari (969) and at-Tirmidhi (757).
3 Qur’an
Qur’an
87.
88.
I unan ad-Darimi (2/25-26).
t-Tirmidhl (3579). Ibn Hajar states that this hadith is gharib. It was reported by at-Tirmidhi, who
4
at It is a supporting narration.
gharib in this form ( wajh ). The hadith from al-Muwatta following it is
260 26l
La ilaha illa-llahu wahdahu la sharika lah, lahu-l-mulk,
wa I ifc
said: “If
you see anything like this then seek help through dhikr of Allah
lahu-l-hamd, wa Huwa aid kulli shay'in qadir. proplh£t
wmmmKm
'
a sk
ana as* Him ^
for forgiveness .”
1
And we
completeness in
relate from the Muwatta’ of
its wording, which is:
Imam Malik, with a mursal
“The best du a ’is du‘a on the
isndd 1 ^ both relate in their Sahihs, from al-Mughirah ibn
see i t
Shu'bah, who said:
.supplicate Allah and pray.” Al-Bukhari narrated something like

. .
Day 0 f
and the best thing that and the Prophets before And Allah knows best.
I
me have said is: There is -Worn Abu Bakrah.
Allah, One without partner!’ 1 °^L
^ d in the
Sahih of Muslim from ‘Abd ar-Rahman ibn Samurah who reported:
the Prophet :§
while the sun was in eclipse. He was standing in salah and
to
p|
^
u
is hands. He
When
said tasbih,
it was
tahlil,
over,
takbir and tahmid, and supplicated
he recited two chapters [of Qur’an] and per-
until it
e light
again.
La ilaha illa-llahu wahdahu la sharika lah.
has been reported to us that Salim 2 ibn ‘Abdullah

It
ibn ‘Amr saw a beggar
I formed two
'
rak'ahs of salah?
the word husira, with

Isay
1
dammah on the letter ha and kasrah on the letter sin,

t
on the Day of ‘Arafat and said to him: “O you weak was uncovered or unveiled’, or julliya, ‘it was disclosed’.
person, [even] today do vn jjjC&Ua kushifa,
J
‘it
y
of others besides Allah #?”
Al-Bukhari 3 relatedin his Sahih that ‘Umar
people in the
said
j* said takbir in his tent in Min
mosque heard him and they said takbir, and the people
takbir until Mina trembled with takbir.
of the ma
1 1
ON HOW THE SALAH OF THE ECLIPSE IS PERFORMED
Al-Bukharlsaid that Ibn ‘Umar and,, It is

mustahabb to lengthen the recitation in the salah for the eclipse. While standing
Hurayrah % used
go out into the market during those ten days and
to
say takbir, in the first rak‘ah the worshipper should recite the
equivalent of Surat al-Baqarah.
it would induce the people [in the market] to say the two hundred verses. In the third, he
second, he should recite the equivalent of
takbir along with their takb
m In the
should recite the equivalent of one hundred and fifty verses. In the fourth, he should
recite the equivalent of one hundred verses. It is mustahabb that the first ruku be as
long as [reciting] one hundred verses, and the second as long as seventy verses; the
'third should be the same and the fourth should be as long as fifty verses. The sujud
should be as long as the ruku, so that the first sajdah is as long as the first ruku and
The second as long as the second ruku. This is the correct opinion, although there is
well-known disagreement amongst our scholars.

THE ADHKAR PRESCRIBED FOR ECLIPSES
There should be no doubt as to why I have mentioned the preferability of prolong-
ing the sujud, as it is well-known in most of the books of our [Shafi'i] colleagues that it
IT IS SUNNAH, during an eclipse of the sun and the moon, to perform
dMrofAH should not be prolonged; but this is both weak and wrong. Rather, the correct opinion
and du a in abundance. It is also Sunnah to perform a salah for according established in the Sahihayn from the Messenger
consensus of the Muslims.
it, to
I is that one should prolong it. This is
We relate in the
Sahihs of al-Bukhari and Muslim from ‘A’ishah
and they do not eclipse for the death of anyone,

#
who report
said: “The sun and the moon are both signs of All
or for his life. So when you see [the

H 1
ip
of Allah
supporting narrations in
already
places that
though many channels.
mentioned, so that no one

it is mustahabb
Sharh al-Muhadhdhab.
is
I
to prolong [the sujud}.

have clarified
I
and explained the evidences and
have alluded here
misled by the difference. Ash-ShafiT has said in
And Allah knows
to
best.
what I have
in eclipse] supplicate to Allah

% and magnify Him, and give charity .” 4
Another hadi Our [Shafi'i] colleagues say that the sitting between the two sujitds should not be
from their Sahihs reads: you see
l|;
‘If that, then remember Allah %!’ Something identica lengthened but should be the same as in other salat. What they say has some questions
is related from Ibn ‘Abbas. related to
has been established by a sahih hadith that should be lengthened.
We relate in the same Sahihs from Abu Musa al-Ash‘arI % who related that the W it.
discussed this in
It
more detail in
it
Sharh al-Muhadhdhab. Hence the preference

I
i ls
should not
to lengthen the sujud. The coming to rest in standing up from the second ruku
be lengthened, nor should the tashahhud or the time spent sitting to recite
Al- Muwatta (246). Ibn 'Abd al-Barr states
1
2 Al-Futuhat (4/249). Ibn Hajar states
abridged form, in the biography of Salim.

that Malik does not disagree about
that this hadith is

it being mursal.
narrated by Abu Nu'aym in al-Hifyah, in
I 1( -
And Allah knows best. If one leaves out all this lengthening and confines himself
3 Al-Bukhari (2/461). 1
4 Al-Bukhari (1044) and Muslim (901). 2
Muslim (913), Abu Dawud (1195), and an-Nasa’i (3/125).
262 263
Kitdb al-Adhkar
to al-Fatihah his saldh will still be valid.
It is mustahabb to say,
upon ri •
mku ‘
Allah has heard the one who praised Him. Our Lord, to You 8 U{ ja HiU^ Sj cuUl \1U i\j\j aa HJx-
have cited
:
this from the Sahih.

belong
& Sall T prai
jl
^]\ ‘ ^ Ulil
1
~uiJI dtf Uj cijui 4ill

liUsu N U ja lU JUS”!) Hull
Sami'a-llahu li-man hamidah, Rabbana laka-l-hamd
imtna-sqina ghaythan mughitha, hani’an marl'd,
ghadaqan mujallila,
Sunnah to recite aloud during an eclipse of the
It is
'dmma, tabaqan da’ima. Allahumma ‘ala-z-zirabi wa

sun but silently durino manabiti-sh-shajari
of the moon. Then, after the saldh 1
[the khatib] should deliver innaka kunta Ghaffara,

two khutbahlZ Uni-l-awdiyah. Allahumma inna nastaghfiruka
tear of Allah *
and encouraging obedience to Allah,
charity, and the freeing
i i-s-samaa ‘alayna midrara. Alldhumma-sqina-l-ghaytha wa la taj'alna
Ih's has been established by authentic
hadiths. He should also
encourage Krafifl l-qanitin.Allahumma anbit lana-z-zar‘, wa adirra lana-d-dar', wa-sqina
Allah i§ and warn about heedlessness
and deception. And Allah know ‘
akdti-s-samd\ wa anbit land min barakdti-l-ard. Allahumma-rfa ‘annd-l-

We relate in the Sahih of al-Bukhari as well as others
j§ enjoined that slaves be
from Asma.&, m
m
11
wa-l-jua wa-l-‘ury, wa-kshif‘anna mina-l balai md la yakshifuhughayruk.
liberated when there
eclipse of the sun. 1
And ate in the Sahih of al-Bukharl that when there was a drought ‘Umar ibn
Allah knows best.
ttab if. used to pray for rain

through the intercession of al-‘Abbas ibn ‘Abd
talib. He would say: “Allah, we used

to appeal to You through our Prophet #
u granted us rain. We are now appealing to You through the mediation of the
1
four Prophet, so grant us rain.” Then it rained.
si
‘HlUis puSj aSIc- aIiI UU ^
ADHKAR FOR SEEKING RAIN
1 .HUU fL) aSp dill S? Ulu 'pxj till) | JHjXj \SJ 3
Allahumma inna kunna natawassalu ilayka bi-Nabiyyina salla-

IT IS mustahabb, [when asking for rain], to perform in
abundance du'M llahu ‘alayhi wa sallamfa tasqiyana, wa inna natawassalu ilayka
repentance, submission, humility
mong
and the well-known
these are: ‘O Allah, grant us
adhkar and
comforting rain, nourishing, wholesome,
fer
supplicati
a bi-'ammi Nabiyyina salla-llahu ‘alayhi wa sallam fa-sqina.
by means of the pious.

2
and fruitful, flowing copiously, spreading is reported that Mu‘awiyah and others prayed for rain
over the land, pouring heavily, wide-ran
and long-lasting. O Allah, send it down S mustahabb to recite in the saldh for rain what is recited in the saldh of ‘Id, which
on hillocks, the roots of trees, and the floor,
valleys. O Allah, we ask You forforgiveness; El! ve already explained. One should perform seven takbirat at the beginning
You are the Most Forgiving. Pour down,
rain on us in abundance. and the second, as in the saldh of 'Id. All the rulings and
O Allah, grant us rain and do not make us despondent.
first [
rak'ah ]
five in
Allah make crops grow for us, make the cows udders
tions relating to the takbirat of ‘Id apply here. Then [the khatib] should deliver
flow for us, give us to drink fra
t e blessings
of the sky, and make the blessings of the earth rmons in which he should seek forgiveness and supplicate at length,
growfor us. O Allah, renC
from us fatigue, hunger and nakedness. Remove
from us the calamities that none m" s relate in the Sunan of Abu Dawud with a sahih isnad according to the criteria
You can remove! It is mustahabb,

if there is a pious person
in the community, that
islim, from Jabir ibn ‘Abdullah % who related: “Some women came to the Mes-
people pray for rain through his
intercession, saying: Allah, we ask You
r of Allah weeping because of the lack of rain, and he said :‘0 Allah, grant us
for rain at
we ask for intercession on the part that is a relief, wholesome, fertile and fruitful, beneficial and not harmful, coming
of Your servant So-and-so.
"1 rather than later 3
and then the sky covered them [with rain-clouds].”
jljjl ‘US IU ‘Ulc. IAH ‘UU blc tl*jja U lUU Hit HU

%\fr Us L ckiikl HU 1
fp
y|j£JI
1
-Bukhari (1010).
Such as his
4$, prayer for rain by means of Yazid ibn al-Aswad, may
Allah have mercy on him, which
i Al-Bukhari (1054), Muslim

(905), al-Muwatta’b/m), and an-Nasa’i
(3/151).
a d mentions
Abu Dawud
in at-Tabaqat (7:444).
(1169).
I
i 265
Kitdb al-Adhkar
things, and
Allah has power overall
Allahumma-sqina ghaythan mughltha, marl an
. ên he said: “I bear witness that
servant and Messenger of Allah.”
marl'd nafi'an ghayra darr,
,
‘ajilan ghayra djil.
We relate in the same source with a sahih isnad that ‘Amr ibn Shuayb rep
from his father, who reported from his grandfather, who related that the Mess
L u
m kuili sha/m iptdfr, « mm ‘Mu-IUM wa Ramluk.
of Allah ^ said when praying for rain: “O Allah, give Your slaves and Your beasts > H
is'its time’, and is written with kasrah on
the hamzah and
drink, and spread out Your Mercy and revive Your dead land -I.I. -n’of a thing
to 1
*' dammak
:
U‘ H.« meaning of 'lack of „m (,»W almatar) with a
',7
ln8 ’
The word 'barren' ijadb)
means the opposite of fertile.
.CwJI jljij
Allahumma-sqi ‘ibadaka wa bahaimaka wa-nshur

(3"'
JliijSRK.
mam n I
SSl
e
l
Ms iis'cessation’.
forms [o, words]: —

rained' is written With
the letter a, if [on (he
< and amUra,.

No consideration
verb, e.g.
» given
rahmataka wa-hyi baladaka-l-mayyil. ,
,
U ,
amtara with the letter
those who one cannot use [the form]
say that
f
disbelievers].; And 'his molars inawakk.dh)
We relate in the same source with a sahih isnad, which Abu Dawud and [Divine] punishment [of
ot Tfor
consider excellent, from A’ishah
Messenger of Allah # about the lack of
«$» who related that the people complained to
He instructed that a minbar be

rain.
m1W i
that
‘hk teeth appeared’
hbhadith
with the letter dhal.
state, explicitly .ha,

the
Muslim. This should
sermon came before the r» :*
tioned in the place where salah was offered. He made an appointment for the peo MR T Sahihs of al-Bukhari and
'
d unequivocally in the
the books of jurisprudence
well-known in
to come out. The Messenger of Allah #
came out when the upper edge of the lip a howine permissibility. It is
was appearing. He on the minbar, magnified and praised Allah ft, and then
sat
“You have complained about the barrenness of your homes, and the delay of the
i
it
ri Ife CSll performed the
f;
beyond its proper ( ibban ) time. Allah ft has commanded you to supplicate to H
Iv
“
and He has promised you that He will answer your prayers.” Then he said: Praise I
to Allah, Lord of the Worlds, the All-Merciful, the Compassionate, Owner of the Day
us Your response. We
Judgment. There is no god but Allah; He does as He wishes. 0 Allah, You are Allah at nanded us You and You have promised
to supplicate to
ave promise
so respond to us as You
there is no God but You, the Infinitely Rich, and we are poor. Send down the rain at
edua to You as You have commanded, S os'
£ ^ ^
make what You have sent down strength for us, and provision for a time!’
i *4 H (gjiii $ * ^f)\ 43 4 luJi

Igj ^ \a£, j. &&& P'
wa waadtana ijdbatak, wa qad
Allahumma amartand bi-dua’ik,
ayna
t waadtana. Alldhumma-mnuna
kamd amartand, fa-afibnd kamd
Jf&j r) uj 3J41 u jjii
Wm. bi-maghfiratika wa ijdbatikafi suqydna wa
ma qdrafnd,
sa ati nzqina.
Al-hamdu Rabbi-l-‘alamin, ar-Rahmani-r-Rahim, Maliki upon

li-llahi
men and women, invoke blesses
Yawmi-d-Dln, la ilaha illa-llahu yafalu mayurid. Allahumma Anta- 1 One should make du a for all believing
Qur’an. The Imam should
say. I askfot for
llahu la ilaha ilia Anta-l-Ghaniyyu wa nahnu-l-fuqara, Anzil ‘alayna-
Prophet * and recite verses of the
say the duV for distress an
melfrom Allah for me and for you. He should
l-ghaytha wa-fal ma anzalta land quwwatan wa baldghan ila hin.
in the Hereafter,
as well as other du
awat
Allah, grant us good in this world and
nl his f.
Then he lifted his hands and he continued to raise them until the whites in authentic hadiths.
it are mentioned , j .
armpits showed. After that he turned his back to the people and he turned his
whilst raising his hands. Then he turned towards the people and came and
cloa
performe
According to
the salah
Imam
of Td. In them, he should
ash-Shafr
magnify Allah ft, P
I, the Ima
^^t^^p ray for blessings
becomes« the hulk
bulk of
made form and there were thunder and lightning profusely so that ,t
two rak'ahs. Allah ft the clouds
before | the Prophet and seek *
forgiveness
and it rained, by the permission of Allah ft. He had hardly finished his rak'ah
lS
until
there was a flood. When he saw them hastening to find shelter he smiled
Abu Dawud (1176). day. Qur an 11. 81.

stones of hard baked
.
1
e.g. “. . .and We rained down on them
2 Abu Dawud (1173).
267
his speech. He should say many times: “Ask forgiveness from
Oft-Forgiving. He will send you rain in abundance.”
your
1
ated that when the Prophet # saw a cloud forming on the horizon he
what he was doing, even if he was in salah and , say: “O Allah, I ask Your
*(ij \jx» ^=CSs. * UUi

4 Wm from its evil
.”
i *'!'*
Ijlit 5^" |l4=uj jjjj
Istaghfiru Rabbakum, innahu kdna Ghajfdrd,

yursili-s-samaa ‘alaykum midrara.
•1*3-^ Cr? ^
Allahumma inni a'udhu bika min sharrihd.
It is reported that ‘Umar
%
prayed for rain and most of his
du n it rained he would say: “O Allah, make it a beneficial rain’.''
forgiveness. According to ash-Shafi‘i,most
of his dua’ was repentance
aw a’ with it and he said it between his utterances and he ended with i
XJULfc Ll-25
the bulk of his speech. He roused and encouraged the people to repe:
and draw closer to Allah &.
Allahumma sayyiban ham a.
the word nashi’an, with hamzah, means ‘clouds that have not completely
:
’d together’. The word sayyib, with kasrah and shaddah on the yd means‘heavy ’,
e. rain that pours down. The word is in the accusative case ending ( mansuban ),
0 the elision of the verb, the meaning being, ‘I ask You for a downpour (
as’aluka
n ) or ‘make it a downpour’ (ij'alhu sayyiban).
relate in the book of at-Tirmidhi and others from Ubayy ibn Ka b %, who related
Messenger of Allah s§ said: “Do not curse the wind. If you see something that
WHAT TO SAY WHEN THE WIND BLOWS
:
u.slike, say: 0 Allah, we ask You for the good of this wind, the good that is in it, and the
that it has been commanded to do; and we ask You for protection from the evil of this
2
the evil that is in it, and the evil that it has been commanded to do’.’ At-Tirmidhi
bes this hadith as hasan sahih. Other hadiths, from ‘A’ishah Abu Hurayrah,
an ibn Abl ’l-‘As, Anas, Ibn ‘Abbas and Jabir have been related in this chapter.
SI
iAj C/ja\ U jA>A cl
U jA~J J JcA jA- jA tlDUJ Ij^
CSy> Ia U jJijj oXSt> jd* »
^
•A: 1
py
‘H ^ j^j ^ j-i3 til ijtlj
Allahumma inna nas’aluka min khayri hadhihi-r-rih, wa khayri
Allahumma innias’aluka khayrahd wa khayra md fihd wa khayra md ursilat
mdfiha, wa khayri md umirat bih, wa na'udhu bika min sharri
bih, wa a'udhu bika min sharrihd wa sharri md fihd wa sharri md ursilat bih.
hadhihi-r-rih, wa sharri md fihd, wa sharri md umirat bih.
We relate in the Sunan of Abu Dawud, and from Ibn
Majah with a hasan isnad Ve relate with a sahih isnad from the book of Ibn as-Sunni that Salamah ibn
from Abu Hurayrah
% who reported that the Messenger of Allah
ft said: ‘The wind kwa‘ reported that when the wind became severe the Messenger of Allah
one of the mercies of Allah
is
% towards His servants. It brings mercy and it brings : '0 Allah, make it pregnant and not barren
’.’ 3
1 say that laqhan means ‘pregnant
punishment. So when you feel it, do not curse it: ask Allah for the good of it and ask something that
water like a pregnant female camel’, ’fhe word ‘aqim applies to
His protection from the harm
of it.”3
with fat hah on the letter ra are said
1 say: “His words # ‘from the wind of Allah! o water in it, like barren animals that do not bear offspring.
by the scholars to mean ‘from the mercy of Allah
(Most High) towards His servant.’
Abu Dawud (5099), an-Nasa’i in al-Kubra, Ibn Majah (3889), and al-Futuhal (4/274)- Ibn Hajar
Wg relat 111 the Su ™ns of Abu Dawud, an-Nasa’l and Ibn Majah from ‘A’ishah it as sahih.
^
At- firmidhi
(2253).
1 Qur’an 71 10 - 11
: .
ibn as-Sunni hadith is sahih.
2 Muslim (300), with a slight variation in the wording. Ibn Hajar states that this
(899) and al-Bukhari (3206).
sported by al-Bukhari in al-Adab al-mufrad like this and also by Ibn Hibban in his Sahih. I.aqh
(5 ° 97) ’ Ibn Ml'jah (3727) and alFu “^ dt as
’
(4/272). Ibn Hajar grades this hadith pregnant camel, while ‘aqim means one that does not bear offspring, ihe rain should thus be
hasm
nt, bearing rain, and not barren.
269
Kitab al-Adhkar
jlj||f'k Jflp''
V UxaJ Sx;
. h-Shafi‘i related
a munqati'' hadith from a man who came to the Prophet and
, ined of poverty.
The Messenger of Allah said: “Perhaps you curse the wind.”
Allahumma laqhan la saqima. C
° ash-Shafi'i, it is not befitting for anyone to curse the wind, because
According to
We relate in Anas ibn Malik and from obedient creations of Allah ft and one of His troops; He has made it
labir ibn ‘Abdullah eg. whn r
it is
one of the
Messenger of Allah $said: "When something
significant happens or
the
S^Hycy, but can make it a punishment if He wishes.
V, ° ndb
y r°“
*"?«r «* «WT. because i, lightens dark S ta^™7’’
niam ash-Shafi i, may Allah
have mercy on him, said
in his book alii
Umm W| tt|
isnad from Ibn ‘Abbas
%
who narrated- “Never did the. jh •
O Allah, 137
make it [various] mnd, and no,
lone, 2d"-
Uaj ife UUj italic \4U4e; Yj tl-j lÛil H)j WHAT TO SAY WHEN STARS FALL
Allahumma-j'alha rahmatan wa
Id taj’alhd ddhaba,
Allahumma-j'alha riydhan wa
Id taj'alhd rihd.
we relate from the book of Ibn as-Sunnl from Ibn Masud who reported: “We %
that ^ B ° 0k ° f Alkh
• were ordered not to follow falling stars with our gaze but to say: As Allah wills. There
a fu“d^.f is : “We sent against then
is no power except by Allah!’
1
*(. . . \j2oj2o Uoj •dlilj SjS ^ iVL U

Allah ft also says: “We
Ma shaa-llah, Id quwwata ilia bi-llah.
sent against them the barren wind.”-*
Allah § also says: “And We sent the fruitful winds”

138
Allah ft says: “Among His signs is that He sends the winds bearing glad tidings”'
NOT POINTING TO, OR LOOKING AT,
FALLING STARS OR LIGHTNING
££J| jj£ ji
^j) the hadith in the previous 1
chapter relates to this. Ash-Shafi ! reported in al- UmmP

with isnad from
its
someone above suspicion, that ‘Urwah ibn az-Zubayr said: “If
an y of you
sees lightning, he should not point towards it, but he should describe it
is very weXh ZTu^MahamnZf

‘Abd ar-Rahman is disregarded
disre^ridtedas'^narrator^
as a narrator
311 '
^
W^°S6 Iransm
transm ss “>"
*
‘
^
on * weak, and his
' is
hadith b * harl * and
shaykh
itS
‘Anbasah ibn
'Anbasah
chain
a ndgive
°f doing
its
so.
characteristics” Ash-Shafi'I said that the Arabs continued to disapprove
^ 1U ‘ U,mt (4/277) Ibn la ar

-
f i states that
al-Bayhaqi in al-Mcfrifa^ this hadith is hasan. It is reported by ' ^ U' nm l'^ 2 53 ) and al-Futuhat (4/280-281). Ibn Hajar states that this hadith is mu'dal because
th
are two consecutive narrators missing, and
3 Quran 54:19. I have not found any supporting narration or follow-up
eP°rt
for this narration.
4 Qur’an 51:41.
5 Qur’an as 'Sunni and al-Futuhat

15:22. (658) (4/281). Its chain of transmission includes ‘Abd al-A'la, whose
6 Qur’an 30:46. smission *s ve ry
weak and who has been accused of lying.
T Al-Umm (1/253).
270
271
A
THE BOOK OF REMEMBRANCES mm Kitab al-Adhkar
WHAT TO WHAT TO SAY WHEN IT RAINS

SAY ON HEARING THUNDER
1
we relate from the book of at-Tirmidhl with aweak isnad from Ibn ‘Umar TE from the Sahih of al-Bukhari from ‘A’ishah * who reported that when
who related that when the Messenger of Allah heard the sound of thunder -senger of Allah # saw rain he would say: “O Allah, make it beneficial rain.
thunderbolt he would say: “O Allah, do not kill us through Your anger and do notdes
o
I
us through Your punishment; and keep us well before that [can happen ]!''
Allahumma sayyiban nafi'a.

.lilta lliltj uiLliou Uiiij N
in the Sunan of Ibn Majah in which he said:
Allahumma la taqtulna bi-ghadabik, wa la tuhlikna 1 relate it
bi-'adhabik, wa ‘afina qabla dhalik.

:sS
We relate in the Muwatta ^
reported that when the Messenger of Allah
with a sahih isnad from ‘Abdullah ibn az-Zubayr
H
heard thunder he stopped talking an
who
I Allahumma sayban nafi'a.
said: “Glory be to Him Whose praise the thunder and the angels celebrate, in fear
of Him'} IMice or thrice. ,
Imam ash-Shafi‘i, may Allah have mercy on him, said in al-Umm with a sahih isn h-Shafi‘i reports in al-Umm that the Messenger of Allah said: # Look tor
eptance of du'a’ when armies meet,

when the iqamah is called for salah, and
from Tawus, the great Tabi'i Imam that he used to say upon hearing the thunde '
said: “I learned from more than one

person to look for the
“Glory be to the One you praise!” it rains.” Ash-ShafiT
4
-JS3&"' supplications when the iqamah is called for

salah and when rain falls .
tance of
Subhana-lladhi yusabbihu-r-ra'du bi-hamdihi wa-l-mald’ikatu min khifatih.

1
Ash-Shafi‘I said that it was as though he were adhering to what Allah # says: “And
the thunder celebrates His praises, as do the angels, in fear of Him 5 !
1
:
WHAT TO SAY AFTER IT HAS RAINED
They mention that Ibn ‘Abbas sgs said: “We were with ‘Umar on a journey. We % ibn Khalid
experienced lightning, thunder and cold. Kab told us: ‘Whoever says, when he hears elate from the Sahihs of al-Bukhari and of Muslim from Zayd
thunder: Glory be to Him whose praise the thunder and the angels celebrate in fear of 11 mi ani who related that the Messenger of Allah
,
led the Companions in the
#
salah at Hudaybiyah 3 following rainfall {ithr sama) at night.
When he had fin-
9
.” 4
Him thrice will be protected from that thunder.’ We said it, and we were protected
They
and asked: “Do you know what your Lord
said?
d he turned to the people
•Alio- ya A£==u')lli!j AC-JJ (jlA-* i
:l
led: “Allah and His Messenger know best.” He continued: “He said: ‘My servants
I
s arisen, some believing in Me and some disbelieving in Me. Those who said: “We
Subhana man yusabbihu-r-radu bi-hamdihi wa-l-malaikatu min khifatih.
H ;
been granted rain because of the bounty and mercy of Allah aie
believers in
rain by such-
:p d disbelievers in the stars. Whoever said: “We have been granted
.”’ 4
H)?
-such a star” is a disbeliever in Me and a believer in the stars
vvas
2 Al-Muwatta ’(2/992) and al-Futuhat (4/285). Ibn Hajar states that this hadith is mawquf It
reported by al-Bukhari in al-Adab al-mufrad from IsmaTl ibn Abi Uways, who narrated it from Malik-
'
Bukhari (1032) and Ibn Majah (389°)-
3 Qur’an 13:13. Umm (1/223-224).

states udaybiyah which a distance of about one stage from Makkah.
4 Al-Futuhat (4/286). Ibn ‘Allan states that this hadith is reported by at-Tabarani. Ibn Hajar is a well is
al-Muwattd (1/192), Abu Dawud (3906), and an-Nasa'i (3/165).

that it is mawquf with a hasan chain. •1
-Bukhari (846), Muslim (71),
273
Kitab al-Adhkar
say: Hudaybiyah
famous well close to Makkah, one
is a
stage awav h
able either to double the second
ya or not to, although not to “ 1
have been cut off [because of the rains]. Pray to Allah to give us respite!’
doubled raised his hands and
the correct and preferred spelling.
This is the opinion of i enger of Allah i®- said: 'O Allah, around us and not upon
ash-Shafi‘i and th
whereas Ibn Wahb and most of the 6 hillocks, small mountains and riverbeds, and where trees grow.’ The
muhaddithun prefer to double ah, on the
fthe
The word sama here means Vain’, ped and we went outside, and the sun was shining.” 1
Ithr is with a kasrah on the

hamzah
°n the tha but some say with ”**
zfathah on both (athar); and both
are dialer f
The ulama have stated that if a
Muslim says: "We have been J| Oj&j y IjPj £lf$l fjili
granted rainK"^
of a certain star meaning ,that the star is the source
and instigator and '
Alldhumma hawalina wa la 'alayna, Alldhumma ‘ald-l-dkdmi
rain, he undoubtedly create
becomes a disbeliever. If he says this
meaning that the I ^ I
wa-z-zirabi wa butuni-l-awdiyati wa manabiti-sh-shajar.
sign of the rain falling and
that the rain falls when
these signs appear
of the rain is by the volition of and th wording is found in both [Sahihs], though only al-Bukhari’s version has: ‘O
Allah and is # 8
His Creation, then he dies
^
a disbeliever, TItey disagree
as to
makruh, because these are expressions
whether it is
of disbelievers. That is the

makruh. The preferred vie
no^be
m ve us to drink.’ instead of,‘0 Allah, give us rain.’
fmM t? And from Allah comes all help.

What greater benefit is there
outward
0 he hadith, and it is what ash-Shafi‘l,
may Allah have mercy on him
has sta3
t U™m " Wdl " “re- And Allah knows
for these favours: that is, for the felling
best. It is mustahabb AM
Xo thank Allah
Alldhumma-sqina.
of the rain. I
142
WHAT TO SAY WHEN THERE IS A GREAT

OF RAIN AND ONE FEARS HARM
DEAL
FROM IT
i
Sm THE ADHKAR OF THE TARAWIH SALAH
WE RELATE from the Sahihs of al-Bukhari that the salah of Tarawih Sunnah according the consensus of the 'ulama’.
ed. A man came into the
and Muslim from Anas * who narrat- SI
ilfM of twenty rak'ahs with salam every two
is to
mosque on Friday while

ists a after rak'ahs. The characteristics
the Messenger of Allah #• was
standing and delivering the sermon, awih salah are similar to those of all the other salawat which we have already
and said: ‘Messenger of Allah, our wealth has
been destroyed and our means bed. One should say all the adhkar, like the opening du'a', the completion of the
of survival have been cut off. Pray
to Allah to giveuj
raim So the Messenger of Allah ning adhkar, the tashahhud, and the du 'd’after Although
#
raised his hands and said TO Allah, give us rain. 0I
11-known,
full
we have drawn
it. this is obvious
Allah, give us rain. O Allah, give us rain.’ attention to it because many people are lax about it
omit most of the adhkar. The correct view is the former [i.e. that one should say
]• The recitation preferred and practiced by most people is to finish a complete
| tion of the Qur’an in the Tarawih of the month. One Juz should be recited every
Allahumma aghithnd, Alldhumma aghithnd, Alldhumma aghithnd. It is
mustahabb to recite the Qur’an slowly and to be careful not to lengthen the
By Allah, we could not see any cloud hon to more than one Juz’. One should be extremely wary of the practice that
in the sky-not even a tiny one. There was
no house or home between us and I °me
SalaV There appeared that
customary among the ignorant Imams of some mosques of reciting Surat
a cloud behind him
was like a shield. When it was in |
a >n in its entirety in the last rak'ah of the seventh night of Ramadan in the belief
the middle of the sky started to 1
it spread out and it
ram By Allah, we did not see the sun for a week. :
Was revealed all at once. This is an ignorant and obvious innovation that entails
Then the man entered the mosque
the following Friday while vices. We have discussed this in the chapter on the recitation of the Qur’an.
sermcm.
He sa.dTMessenger of Allah, our wealth
#
was standing and delivering the
has been destroyed and our means
1 Sair is a well-known mountain near Madinah. Bukhari (1013), Muslim (897), al-Muwatta’ (1/191), Abu Dawud (1174), and an-Nasa’i (3/154-155).
juz is one-thirtieth of the Qur’an.
274
275
I will be better for you!’ [The man] said: “Supplicate!’ He [the Prophet
and it
make wudu and to supplicate with this du‘d’: "O Allah, I ask You and
him to
Your Prophet Muhammad, the Prophet of Mercy. O Muhammad,
You through
THE ADHKAR OF THE SALAH OF NEED this need of mine, that it may be fulfilled for me.
rnedto my Lord through you in
hadith hasan sahih.
him intercede for me At-Tirmidhi states that this is
,
let
we relate from the books of at-Tirmidhl

11< <40 dill Alylj 40
and Ibn Majah, from ‘Abdullah
‘Awfa %, who
il
lit 4jl
reported that the Messenger of Allah said: "Whoever
has „ & •pjjj ijfj
anything from Allah #

or from any human being should do wudu’
as perfe
possible. After that he should perform two rak'ahs of salah. Next he
should
Allah i§ and invoke blessings upon the Prophet
#. Then he should say: Ther humma wa atawajjahu ilayka bi-Nabiyyika Muhammad,
inni asaluka
iyyi-r-rahmah salla-llahu ‘alayhi wa sallam. Yd Muhammadu inni

god but Allah, the Forbearing, the Most Generous. Glory tawajjahtu
be to Allah, Lord of the
E
Throne. Praise be to Allah, Lord li, Alldhumma fa-shaffi‘hu fiyy.
of the Worlds. I ask Youfor that which evokes
Your bika ild Rabbi fi hajati hadhihi li-tuqda
for deeds which bring about Your forgiveness,
for the benefit of complete piety, and
for
safetyfrom all error. Do not leave me with any
sin unforgiven, any worry not
removed by
You, or any need that is pleasing to You
without fulfilling it, Most Merciful
%
i
of those who
show mercy At-Tirmidhi stated that - is some controversy concerning
- there
the isndd
Oj 4 ll
4 ll Si] AdJI Si
1 G
t&jjA 410 C/j 4l

i THE ADHKAR OF THE SALAH OF TASBIH
Ui % && #^ 1^005
^ WOi 'll Isbj dU a414 ij itcLj 'll
1
iRMiDHi 2 reports in
out the salah
other ‘
book [as-Sunan] that many hadiths have been narrat-
his
of tasbih but that a large number are not authentic. Ibn al-Mubarak
ulama have spoken of the merit of the salah of tasbih.
La ildha illa-lldhu-l-Halimu-l-Karim, Subhdna-lldhi -Tirmidhi said: Ahmad ibn Abdah Abu

related to us the following: Wahhab
Rabbi-l-'Arshi-l- IS
zim, al-hamdu li-llahi Rabbi-l-'dlamin, asaluka
mujibati rahmatik, wa
Hj that he asked Abdullah ibn al-Mubarak
l about the salah in which there is
za ima maghfiratik, wa-l-ghanimata min kulli birr,

wa-s-saldmata min iiand that he replied: ‘One should say takbir and then say: Glory be to You, Allah,
illi ithm, la tada dhanban wa to You belongs all praise, and blessed are Your Names. You are Most Exalted in Your
li ilia ghafartah, la hamman ilia farrajtah,
wa Id hdjatan hiya laka ridan ilia qadaylahd yd Arhama-r-rdhimin. deur, and there is no god but You”. ,
I say. It is mustahabb to supplicate with the du'a' of distress and:

AjJl Hj til Jo-
O Allah, grant us
good in this world and good in the Hereafter, and spare us the punishment of Hell-Fire” ! Subhanaka-llahumma wa bi-hamdik, wa tabaraka-
because of what we have previously narrated from the two Sahih books about these two. smuk, wa ta'ala jadduk, wa la ildha ghayruk.
.jiiii oi jjt aLi>-

m Ten he should say fifteen times: Glory be to Allah, all praise is due to Allah, there
»4>-Sl (jj ai4>. Lilli
1
1
god but Allah and Allah is greater.

Alldhumma dtina fi-d-dunya hasanatan wafi-l-
akhirati hasanatan wa qina ‘adhaba-n-Nar. :g\ &i i *4 % iolij 6^
We relate in the books of at-1 irmidhi and Ibn Majah fronTUthman wa ildha illa-llahu wa-llahu akbar.
ibn Hunayf#” Subhdna-lldhi wa-l-hamdu li-llahi la
who narrated that a blind man came to the Prophet & and said: “Supplicate to Allah
hen he should seek protection and recite 'In the name of Allah’, al-Fatihah, and
to cure me. He replied: If you want, I will supplicate; or if you want, you can have I
II
At-Tirmidhi (3573), Ibn Majah (1385), and al-Hakim (1/313). who grades it as sahih and adh-Dhahabi
1 At-Tirmidhi (479), Ibn Majah al-Hakim hadith
(1384), (1/320), and al-Futuhat (4/298-299). This
At- Tirmidhi
(2/205).
276 2 77
a chapter [of Quran], and then lie should say ten times: Glory be r ’anic chapters
concerns the excellence of the sura’Say,
Allah is One and
is due to Allah there, is no god but Allah and Allah

Then he should
ruku' and say the same words ten times. Then he should raise his head
perf^
6
is greater.
to Allah
all
11
m ^thentic thing
ntioned this statement

regarding the merits of prayers concerns
musnadan, with reference to isnads, in the boo ^
the salat at-tasbih
andsa /* i
!
ad-Daraqutni
biography of al-Hasan All ibn ‘Umar
ten times. Next he should make sujud and say the same words ten times ^
The laaha regarding the
sahih. Indeed,
I
saldt at-tasbih are

should raise his head and say it ten times. Then he should perform sujud as 5 '
t
however, that the hadiths for
mean,
weak,
time and say ten times. He should perform four rak'ahs in this way. That the most authentic on the subject’ when it is [actually]
it
m that ‘this is
t e vsay
seventy-five tasbihat in every rak'ah, starting with fifteen tasbihs after
1 most preferable’ or ‘the least weak.
which h ^ mean is ‘the
al-BaghawI and Abu
colleagues such as Abu Muhammad
should recite [Qur’an] and then say ten tasbihs. If he performs it at night,
I W0(1 | lat a group of our
like him to greet [the angels on his shoulders] after every two rak'ahs.
he perform If
M .
ar .Ruyani have said that the saldt at-tasbih
work al-Bahr, near the end of the chapter on
Funeral
is mustahabb.
Prayer:
it during the day, he
According
ruku with Glory be to
High thrice,
to
may say the saldm
and then say the tasbihat ”.

if he wants to but he does not have to
another version/Abdullah ibn al-Mubarak said: “One should
start'
my Lord the Exalted and in sujud with Glory be to my Lord Most
Ibn al-Mubarak was asked: “If one
do
forgets
so”
m -foam said in
at saldt
nv given time and

ullah ibn
his
at-tasbih
al-Mubarak as well as a group of

is desired and
not to be negligent about it. He said

scholars.
it is mustahabb
that such was narrated
They said: Abdullah n

to perform as much as one
in
the saldt at-tasbih he
this saldh, does he have to say ten tasbihs in the sujud of forgetfulness?” He rak was asked
whether if someone forgets something in
replied-
[Ibn al-Mubarak]
“No. There are only three hundred tasbihat'.' ss1say ten tasbihs for each of
the prostrations of forgetfulness.
jjpjjjy
We books of at-Tirmidhi and Ibn Majah from Abu only 300 counts of tasbih
relate in the Rafi‘ ^ wh 0 \M , ‘No. [Salat at-tasbih]
is
as-sahw even though the subtle

Messenger of Allah this discussion regarding sujud
r ve mentioned
related that the tjjfc said to al-Abbas: “Uncle, should I not be your
companion? Should I not give to you? Should I not benefit you?” He replied: “Yes,
i ts have been
already mentioned. The point is that
someone like [Abdullah ibn
’"i it points to the fact that
he agreed with its
Messenger of Allah!’He said: “Uncle, perform four rak'ahs of saldh and recite in every :
.SI! barak]
relating this and not rejecting
who one of the eminent figures
many others. So does ar-Ruyani, is
rak'ah the Opening of the Book al-Fatihah and [ ]
a chapter. When you have finished :
as well as
the recitation say: Allah is greater, all praise is due to Allah, and glory be to Allah fifteen ;hool. And Allah knows best.
times before you make ruku'. Then make ruku and say it ten times. Then raise your
head and say it ten times. Then make sujud and say it ten times. Then lift your head
and say it ten times before you stand up. That will be seventy-five
three hundred in every four rak'ahs. Even if your sins be [as many]
in every rak'ah and
as the sands of
i
Alij,
1
Allah ft will forgive them for you” [Abbas] asked: “Messenger of Allah, who
will
it
be able to do that every day?” [The Prophet g|] answered: “If one is unable to do
daily then let him do it once a week, and if he is unable to do it once a week then
a THE ADHKAR RELATED TO ZAKAH
1
let him do it once a month!’ He continued thus until he said: “Do it once a year.”
At-Tirmidhi said that this hadith is described as gharib. And pray

and sanctify them.
H ft says: “From their wealth take alms, to purify
I say that Imam Abu Bakr ibn al-Arabi in his book al-Ahwadhi sharh at-Tirmidhi
1
eir behalf.”
says, “'This hadith of Abu Rafi’ is weak and is neither sahih nor hasan. At-Tirmidhi
only mentioned way of warning and not misled V" t *
01
it as a [alerting] one to it so that one is 1 x s ^ >
iysl A>-
by it. The statement of Ibn al-Mubarak is not a proof [in this matter]!’ These are the
words of Ibn al-Arabi. Al-‘Uqayli said that there is no reliably established hadith on e relate in and Muslim that ‘Abdullah ibn Abi Awfa
the Sahihs of al-Bukharl
salat at-tasbih. Abu al-Faraj Ibn al-Jawzi in his book al-Mawduat cites the hadiths eported that when people brought charity to the
Messenger of Allah he said: #
and chains and explains brought charity [to him] and he
related to salat at-tasbih their weaknesses. send blessings down upon them. Abu Awfa
’
It
mercy on him)
has reached us that the
said that the
Imam and Hafiz Abu al-Hasan ad-Daraqutni (Allah have
most completely authentic report in the virtues [or excel-
1 c
1
Allah bless the family of Abu

,
Awfa .
1
1 'Alij refers to piled-up sand. It is also the name of a place where there is a large amount of sand.
® ’
Abu Dawud
m
1
2 (1297), at-Tirmidhi (482), Ibn Majah (1386), and al-Hakim in al-Mustadrak (i/ 3 * 7. 3
Allan Qur'an
who grades it as sahih and adh-Dhahabi agrees. See al-Futuhdt ar-Rabbaniyyah (4/305-321) of Ibn 9:103.
.
for a more detailed discussion. Al-Bukhari (1497) and Muslim (1078).
278 279
!!
THE BOOK OF REMEMBRANCES Kitab al-Adhkdr
is obligatory in zakah when

HAT the intention
PAYING, and the explanation of that point
Allahumma salli ‘alayhim. zakah wajib. The intention should be made with the heart,
t
intention in is
Allahumma salli ala ali Abi Awfa.
According to ash-Shafi‘i and his colleagues, the preferred view is that th 6

m other acts of
worship.
tongue, as in other
acts of worship. If
there is
It is
disagreement
mustahabb
one
to combine
limits it
as to its validity. "The

this with articulating
to the tongue, without

more correct view
an
it
receiving zakah should say to the one distributing

‘May Allah grant
it: \ in the heart,
you not wajib for the one who pays zakah to say, when he makes
far what you have given. May He make it a purification far you and bless 1 is not valid. It is
you have
vouiWi
/ n w
m is zakah! It is sufficient to hand it to the person who is entitled to it.
kept’. •‘This
ters it, there is no harm in that. And Allah knows best.
•cJii UJ dlJ iljUj JlJ tcJJit ILi I 4iil

'A'Jfa
Ajaraka -Ilahufima a'tayt, wajaalahu laka tahura, wa bdraka lakafimd WHAT RECOMMENDED TO SAY ON PAYING
IT IS
abqayt
This dua’ is mustahabb ?Sif
ZAKAH OR CHARITY OR THE LIKE
for recipients of zakah whether they are the '
'
collectors
the poor [i.e. recipients], rhe du'a’ is not wajib according to the well-known ustahabb for a person when fulfilling zakah, charity, a vow or penance to say:
position
our school of thought or of any others. Some of are the All-Hearing, the All-Knowing.” Allah has
1
ol from us. You
our colleagues hold that it is :cept [this act]
wajib
because of the statement of ash-Shafi‘1: “It is the ‘Imran.
duty of the administrator to ed this concerning Ibrahim, Ismail and the wife of
make
du a for him, and the proof of this is the clear command
in the versel’The ‘ulama’kM
that it is not mustahabb to say in one’s
duaYO Allah, bless So-and-so.’ The meaning]
ot pray for them” is to supplicate for
them. As for the Messenger of Allah saying' Rabbana taqabbal minna, innaka Anta-s-Sami'u-l-'Alm.
“° Allah fa
* bless tfê family of Abu Awfa,” that is specific to him. He may address with it
whomever he wishes, unlike us. Just as
we do not say “Muhammad, mighty is he and
great, although he is mighty and great, we
do not say “Abu Bakr, may Allah bless him
and grant him peace,” or “All, may Allah bless him
L
^
and grant him peace,” but we say
“Abu Bakr, may Allah be pleased with him,” or “Ali,
may Allah be pleased with him,’’
1
or something similar. If one does say salli ‘alayhi

(Allah bless him. .
.) then the correct
opinion according to the majority of our colleagues is that it is makruh tanzihan. Some
have said thatit opposes what is preferred.
One cannot say it is makruh. Others have WHAT TO SAY UPON SEEING THE NEW MOON
said not permitted, but the more apparent position is
it is
that it indicates prohibition. AND WHAT TO SAY ON SEEING THE MOON
One must not say upon him be peace’ or anything similar
the rophets, except if it is an address
I
of anyone other than
or a response, with initiating the salam, which
f elate from the Musnad of ad-Darimi and the book of at-Tirmidhi, from jalhah
is Sunnah but to reply to which is wajib. ‘Ubaydullah i§,who reported that when the Messenger of Allah 0 saw the new
All this applies to salat and salams upon anyone other than the Prophets. As for n he said: “O Allah, make it rise over us with good fortune, faith, peace, and sub-
initiating it for those who come after, then it is permitted ion. My Lord and your Lord is Allah’.’ 2
without disagreement. One
O Allah, bless Muhammad, his family, his Companions, his wives, his progeny
says.
and those who follow him.

from that,
.[etc.]” because the salaf (first Muslims)
.
but we have been ordered to [bless them thus]

are not exempt
in the tashahhud and oth-
^^
Allahumma ahillahu ‘alayna bi-l-yumni wa-l-iman, wa-
erwise as distinct from salat only upon [the
Prophet], I have already discussed this
s-salamati wa-l-Isldm, Rabbi wa Rabbuka-llcih.
matter in the chapter on asking for blessings
upon the Messenger of Allah 0-
Musnad of ad-Darimi from Ibn ‘Umar ufs, who related that when
fe relate in the
Messenger of Allah fa saw the new moon he said: “Allah is greater. Allah, make it
1
Qur’an 2:127.
2 At-Tirmidhi (3447), ad-Darimi (2/4), and al-Futuhat (4/1*9)- lb” Hajar grades it as hasan.
280
Kitdb al-Adhkar
us reach Ramadan!" We also relate
in Rajab and Shaban, and let
safety, faith, peace, Islam, and the ability to do what You h bless us
rise over us with like, 0 10 additions.
Ibn as-Sunni with
j
and what You are pleased

1
with. My Lord and your Lord is Allah!’' ^“Ihe ’book of
t UlIt 1 *0)1
wa Shaban, wa ballighnd Ramadan.

P mhum ma bdrik landfi
Rajabin
.&! ilijjj Hjj ‘yi?y>j
Alldhu akbar, Allahumma ahillahu alayna bi-l-amni wa-l-

iman, wa-s-salamati wa-l-Isldm wa-t-tawfiqi lima tuhibbu
,
Rabband wa tarda, Rabbuna wa Rabbuka-llah. 148
We relate in the Sunan of Abu Dawud in the book of Adah from Qatadah wh0
Hggra||||||^ /, '
v.
moon he used to say thrice:

: ..
'
related that when the Messenger of Allah jH saw the new

.
the One Who created you” the adhkar that

are mustahabb while fasting
“A new moon of good and guidance’,’ and believe
then: “I in
“
I
such-and-such a month and brought
Then he said: Praise be to Allah, Who has ended and on the tongue,
intention of fasting in the heart
in such-and-such a month'.’
.\jS cljto
K
II
ui
s
va n ABB to combine the
have stated
e reviles
Ze
regarding other acts of worship.
Making it
Making intention with the heart
with the tongue only will not

one or acts ignorantly towards
suffice. It is Sunnah,
him while he is fasting, to say.

when
am
6
Muslim from Abu Hurayrah * who
Hildlu khayrin wa rushd, hilalu khayrin wa rushd, hilalu Rrdate in Zlahihs of al-Bukhari and so wlône
khayrin wa rushd, amantu bi-lladhi khalaqak. narrated that the Messenger of Allah # said: “Fasting
with
is a shield,
If a person fights
(you is fasting he should
not act obscenely or ignorantly.
Al-hamdu li-llahi-lladhi dhahaba bi-shahri kadha waja’a bi-shahri kadhu.
him, he should say twice: T
am fasting.
-or reviles (shdtama) who
According to another version, Qatadah % reported that when the Prophet $ saw JmL. “it is said that one should
say it with ones tongue, and make the person
oneshotdd
narrated by Abu It is also said that
new moon he turned his face away from it. Both have also been
3
the lies him hear so that he may restrain himself. fast. The fi
Dawud said
Dawud in mursal form, and some texts of Abu Dawud state that Abu it in one’s heart, to
, restrain himself from
vulgarity and to protect his
reviles him in such
“No musnad sahih hadith can be found on this subject from the
Prophet fH.” of shdtama is that he
opinion is better known!’ The meaning
% lu'ni
We have related this in the book of Ibn as-Sunnl from Abu Said al-Khudri
the Messenger of Allah f§.
As regards seeing the moon, we relate in the book of Ibn as-Sunni from A is
t
.
iU
yiyayasleads to reviling each other.
live relate in
'
reported that the

the Splits of MW$
Messenger of Allah
and Muslim from Abu Hurayrah
said: “Three peoples a »
who
never reje* .
00
and the du d ofthe oppressed.
^ who narrated: “The Messenger of Allah H took mefrom
"•'•
by the hand while the
listing person until he breaks his fast; a just Imam;
the of the darkness Allah evil I say: this
version has hatta, u ,
was rising, and he said: ‘Seek the protection of At-Tirmidhi states that this is a hasan hadith.
4
when it falls.’” with ta’.
ro
with a weak isnad from Ziyad ibn an-Numayrl
’
We relate in Hilyat al-awliya

Allah #r
Anas #, who related that when the month of Rajab began the Messenger of
it 1
in this hadith’s chain,

but that this had.th is ghanb.
Ad-Darimi (2/403). Ibn Hajar states that there is some weakness (664). According to Ibn Hajar,
1
(6/269) and Ibn as-Sunni
strengthened by the previous hadith.
2 Abu Dawud (5092). ;
ISSSE: US. -0 <«**>• - “ «*•»-

3 Abu Dawud (5093). !
ad «h,
reported by Ahmad and by Ibn Hibban in his Sahih.
Hajar states that this hadith is hasan gharib.
4 Ibn as-Sunni (653). Ibn
283
282
Kitab al-Adhkar
149
^ >j&\ LJA 1$ 'S& ^ ^
laka sumna, wa ‘ala rizqika aftarnaja-
Allahumma
Anta-s-Sami u-l-Allm.
taqabbal minna, innaka
WHAT TO SAY WHEN BREAKING THE FAST
as-Sunni from Abdullah ibn
Abi
in the
books of Ibn Majah and Ibn
Dawud and an-Nasa’i from Ibn ‘Umar WTlho reported that Abdullah
ibn ‘Amr ibn al-‘As narrated: I heard the *
WE relate from the Suttans of Abu "•’«« du a tha
person breaks his fast, he has one
t
Jaykah,
‘When a fasting
related that when the Messenger of Allah # broke his fast he said: "Thirst is
gone 86
" reported that he heard Abdullah
ibn Amr ibn al- As
d Ibn Abi Mulaykah
,
veins have been moistened, and the reward has been secured, if Allah Most High I'" ’
4
wills’’!
“0 Allah, I ask You by Your Mercy that encompasses
^^hen he broke his fast:
j&i m 6J3 Li cs s
\\
Ming to forgive me?'
^
I
Dhahaba-z-zama’, wa-btallati-T'uruq, wa thabata-Tajru
say: the word az-zama with the shortened hamzah at

in sha’a-llah.
the end means ‘thirst’

Ilf
Iahumma
f)\
^ '$
inmas’aluka bi-rahmatika-llati
wasi’at kulla shay’in an taghfira
ll
Jl
(al-'atash). Allah (Most High) says: “that is because they are not afflicted by thirst”.
1
I mention this, even though it is obvious, because I have seen those for whom it is
ambivalent so that their state of illusion is prolonged.
150
And we relate from the Sunan of Abu Dawud from Muadh ibn Zahrah, who 1
reported that he had been informed that when the Prophet # broke the fast he
SAY WHEN BREAKING THE FAST WITH PEOPLE
If WHAT TO
said: "Allah, for You have I fasted and with Your sustenance l break my fast Thus he
from
as well as others, with
I RELATE FROM the Sunan of Abu Dawud
narrated it as a mursal.
iras <$> who related that

came to Sa d 1 n #
.O^Jas! Sifj ‘eLLi tHJ jtffi fM
her] brought some bread and oil,
and he ate. Then the Prophet
said: May tho #
food, and may the angel p y
Allahumma laka sumt, wa ‘ala rizqika aftart. Ufqstbreak then fast with you, may the pious eat your
2
iryou.”
We relate in the book of Ibn as-Sunni from Mu‘adh ibn Zahrah who narrated that __
“
when the Prophet H broke the fast he said: Praise be to Allah, Who helped me to fast
in.
and has given me sustenance so that I could break myfast’.’ This is related in murs.
Aftara ‘indakum as-sa’imun,
wa akala tadmakum al-
‘alaykum al-mald ikah.

abrar, wa sallat
Jyjf toUal j!>Xz\
when
Al-hamdu li-llahi-lladhi a'ananifa-sumt, wa razaqanifa-aftart. I We relate in the book of Ibn as-Sunni from Anas * who related that the
people he supplicated for them and said.
We relate in the book of Ibn as-Sunni from Ibn ‘Abbas %, who related that w
en
Messenger of Allah
# broke his fast with
3
May those who fast break their fast with you . . ..
the Prophet # broke his fast he said: "Allah, for You we have fasted and with Yoursus#
nance we break ourfast, so accept itfrom us. You are the All-Hearing, the All-Knowittg
1 Abu Dawud (2357). -ij||g|

2 Qur’an 9:120. Ibn
1
Majah (1753) and Ibn as-Sunni (482). , , cu,
Abu Dawud Hajar grades this
3 (2358). » Abu Dawud (854), an-Nasa 1 (292), and al-Futuhat ( 4 / 343 ). Ibn
,
narrators of this hadith were men who narrated

( j ts .
^ Ibn a., Sunni (483). According to Ibn Hajar, the
gharib and
t
Ibn as-Sunni (481) and al-Futuhat (4/341). Ibn Hajar states that this hadith is w*501!
5 hadiths.
chain is seriously weak.
285
284
153
THE SUPPLICATION TO SAY ON LAYLAT

THE ADKHAR OF PILGRIMAGE ( HAJJ
AL-QADR (THE NIGHT OF THE DECREE)
WE relate with sahih isnads from the books ofat-Tirmidhl,

an-Nasa’i,
I AT the adhkar and daawat of Hajj are innumerable, but
most important. The adhkar of Hajj are of two

we
categories:
will draw
adhkar
lb 0 the
and others, from ‘A’ishah who and adhkar during the Hajj itself. We will defer the adhkar for
narrated: “I asked: ‘Messenger of the
Allah if irney
the Night of the Decree,
they will be mentioned in the chapters on the adhkar of
it is
what should I say?’ He answered: ‘Say: O Allah travelling.
Ll®-ause
Forgiving and You love forgiveness, so forgive me'."' According it
fftll which pertain to the actual Hajj will be mentioned in the section
on
to at-Tirrnic
hadith is hasan sahih.
Ml kdr omit the evidence and the hadiths for most of it,
SIand actions of Hajj. I will
book and boring the reader, since this chapter is very long,
lengthening the
refore be brief, Allah willing.
1 a person wishes to
enter ihram' he should perform ghusl and wudu and
lower wrapper and upper wrapper. We have already

mentioned what to
is
'J ouueagues nave saw tnat it is mustahabb to supplicate in abundai
m. performing wudu, bathing, and putting on clothes. Then he should offer
during this night. Recitation of the Quran, and
mustahabb on other noble occasions,
all
mustahabb and we have previou

are also
the adhkar and du‘as that
II
m We is. have already mentioned the adhkar of salah.
after the Fatihah in the
It is mustahabb
first rak'ah
to recite
and Qul
;
ayyuha-l-kdfirun (Surah 109)
explained them together and individually. According
to ash-Shafi‘I, “One shoi Ahad (Surah 112) in the second. It is mustahabb, after finishing the salah,
Idhu
exert oneself [in doing this] as strenuously during
the day as during the night,” a e dua for whatever one wishes. We have already mentioned a selection of
that was what he said. It is mustahabb to make du‘a for the needs and the import: make the intention
for after salah. When about to put on ihram, one should
concerns of the Muslims, for that is the character of the righteous 3,
One should say:
and the percept heart. It is mustahabb to support the heart with the tongue.
servants of Allah. And it is Allah Who grants success. have put on ihram for it for the sake of Allah %. At
the intention for Hajj, or: I
rvice, Allah, at Your service! and the remainder of the talbiyah. The intention
and the words are Sunnah. Saying it with the heart alone suffices, but saying
1 e tongue alone will not.
"vnSS ording to Imam Abu al-Fath Sulaym ibn Ayyub ar-Razi, it is good to say after
I consecrate my soul, my hair, my skin, my flesh and my blood to
Allah, You.
> ^ x
^®
£ J,
I
THE ADKHAR OF TtIKAF

•(jiSj (
(jA
Allahumma laka ahramu nafsi wa sharx wa bashari wa lahmi wa damx.
it is mustahabb to recite Qur an in abundance and perform other adhkar. made
Others state that one should also say: O Allah, I have intention for Hajj, so
tne with it and accept it from me.
I
Allahumma inni nawaytu-l-Hajja fa-a‘inni ‘alayh, wa taqabbalhu minni.
fon one should say the talbiyah, which is: At Your service, Allah, at Your service. At
'service, You have no partner, at Your service. Truly all praise, favour and sovereignty
urs; You
have no partner.
i At-TirmidhI (3508), Ibn Majah (3850), and al-Hakim in
al-Mustadrak (1/530), who grades it as 1
fyram is the state of ritual consecration of a person intending to perform the minor pilgrimage
and adh-Dhahabi agrees. rah)
or major pilgrimage (Hajj).
286 287
Kitab al- Adhkar
of the Hereafter,
i
the life
say; lam present; the [real] life is
5 him, he should
Allah
the Messenger of
continues to be mustahabb until one stones the Jamrat
f the talbiyah
(iLjJL N uiUuJ \j tiii if he does that rst
.(ill
the day of
slaughtering or performs tawaf al-ifadah,
when he starts it. One shou
l.abbayka-llahumma labbayk, labbayka la sharika laka labbayk, I th one of them,
the talbiyah should cease
ash-ShafiT, a person performing
Umrah
takbir. According to
inna-l-hamda wa-n-ni'mata laka wa-l-mulk, la sharika lak. „ se if with
touched the corner of the Kabah.
talbivah until he has
That is the talbiyah of the Messenger of Allah It is mustahabb to say
first talbiyah: At Your service for Hajj,’ if intending to

‘ perform Hajj, and to s;
Your service for ‘Umrah,’ if the intention is to put on ihram for 'Umrah. One WHAT RECOMMENDED FOR A PERSON IN IHRAM
IT IS
1'
MAKKAH
not repeat the mention of Hajj or 'Umrah in the talbiyah thereafter, according SAY WHEN HE REACHES THE HARAM OF
correct and preferred view.
reaches the Sanctuary of Makkah,
Allah incre;
_erson in ihram
Know that the talbiyah is Sunnah. If a person leaves it out, his Hajj and X
for him to say; Allah, this is Your sanctuary i
and it is mustahabb
will still be valid and he
immense rewards and
will not have to make any penance; but he will
the emulation of the Messenger of Allah
‘
This
have
is correi
for
m me unlawful to Hell-Fire,
[
your servants; and
make me safe from Your punishment
make me one of Your friends and one of

on
the
our view and that of the majority of the ulama Some of our [ShafiT] collea
him make whatever du'a he wishes.
it is
i and let
say that it is wajib and make it a condition for the validity of the Hajj but the
view is the correct one. All the same, it is mustahabb to safeguard it in emulati

If a man puts on
H and to avoid controversy.
ihram on behalf of someone else

he should say: “I intend
i
to)
form Hajj and consecrate this to Allah on behalf of So-and-so!’ At Your service, Al
I
amnukafa-harrimni 'ald-n-Ndr, wa
and the of what a person would say wl
lumma hadha haramuka wa
at Your service on behalf of So-and-so, rest wa al
adhdbika ‘ibadak, wa-falnx min awliyaika
yawma tab'athu
‘
putting on ihram for himself.
S
CONCERNING THE TALBIYAH AND WHAT IS RECOMMENDED IN VI
IT IS RECOMMENDED FOR THE PERSON IN IHRAM
# SAY WHEN HIS GAZE FALLS UPON THE KABAH
mustahabb to ask for peace and blessings upon the Messenger of Allah
It is
and he reaches the
the talbiyah, and to make du ‘a’ for oneself and whomever else one wishes, for
conce
liters Makkah and his gaze falls on the Ka'bah
of this world and the Hereafter.
for Paradise, and seek protection
One should ask Allah S for His pleasure with one
in Him from Hell-Fire. It is mustahabb to say
£
I
yp
tahabb for him to lift his hands
,is accepted upon seeing
and supplicate. It is reported that
the Kabah. One should say; Allah,
the
increase
talbiyah abundantly. This mustahabb under all conditions; standing, sitting, walki
is
US and
our, esteem, respect
reverence. And increase those who honour and
impun « u,hn ftp.rfnrm Haii ‘Umrah— in honour, respect, esteem and piety.
riding laying down, dismounting or travelling, in a state of minor or major or
times
or during menstruation. It is mustahabb [to do it] in changing conditions,
places, like the coming of night or day, at dawn, the gathering of friends, standing
<• 1
and i
or sitting down, ascending or descending, riding or dismounting, after salah
performing
any mosques. The correct view is that one does not say talbiyah whilst I
tawaf or sa'y, because there are special adhkar for those moments. Allahumma zid hadha-l-Bayta tashrifan
wa ta'ziman wa taknmi
is difficult- mimman haj
It is to raise the voice while
mustahabb saying talbiyah, unless that mahdbah, wa zid man sharrafahu wa karramahu
atl
woman must not raise her voice, because her voice generates the risk of tempt °| wa takriman wa ta'ziman wa birr,
awi-'tamarahu tashrifan
continu
It is mustahabb to repeat the talbiyah thrice or more. One should say it peace.
it O Allah, You are Peace and from You is
and not interrupt it, whether by speaking or anything else. If someone greets him 'ne should also say:
some in peace.
to greet people in this condition. If one sees
<
should reply, but it is makruh
289
288
•jjSLUU 1$ cfSlUl fSLUl cJl jUili y ... ilia- ^3 UjT Ujj
Allahumma Anta-s-Salamu wa minka-s-salam, hayyind Rabbana Allahumma Rabbana atina fi-d-dunya hasanah . .
bi-s-saldm
make dua’, between his tawdfs, for whatever one wishes con-
Then one should make du'a for all of the good of
world and the this stahabb to
that he desires. On entering the Mosque, he should say what we have
He
discu
-
%
IT
11 iS
111 re ligious
and worldly life. If one person makes du‘a and a group says
cerning
the beginning
the hpfrinninnr r\f
of this KaaI/ oKaiH
thic book about a!! mnmn or
all mosques.
. JB ^ o(
j
accepted in fifteen places: in tawaf, at

||P’ ported that al-Hasan stated that dua
is
Mftazimah; under the

Mizab (waterspout); inside the House [i.e. the Kabah]; at
the Maqdm of Ibrahim;
ON THE ADHKAR OF TAWAF
if Zamzam; on Safa; on Marwa; on the Mas a; behind
11 of
Muzdalifah; at Mina; and at the three Jamardt. Anyone who fails to exert
It is mustahabb, when touching the Black Stone the first time and also when Arafat; at
com
dua at these places is deprived [of immense benefits].
mencing tawaf to say: In the name of Allah; Allah is greater. O Allah with lliself in
colleagues is that it is mustahabb
of ash-ShafiT and the majority of our
,
belief in
You and faith in Your Book, and in fulfillment of Your pact andfollowing the The position
Sunnah of and occasion for dhikr and the best
Your Prophet Qur’an in tawaf, because it is a place
#. It is desirable to repeat this du 'a when coming parallel to the
ecite
of the foremost
stone
ggLjs t he recitation of the Qur’an. Abu ‘Abdullah al-Hallmi— one
in every circumambulation.
that the recitation of Qur’an during
colleagues of ash-Shafi‘i— chose the position
mustahabb. The correct view is the first-mentioned.
Our colleagues state
Stijy <iilAx£=u £
<.’j I Ahlj ajjl [tawdfiis not
conveyed from the
is better than those da'awat
which have not been
that recitation
.fLj & diy teij t dJ^ Messenger of Allah #. Those daawdt
of Allah
which have been conveyed
are better than recitation, according to the
#
from the Messenger
correct view. Others say that

Bismi-lldhi wa-lldhu akbar, Allahumma imanan bik, wa al-Juwaynl said: “It is mustahabb to recite the
recitation is better. Abu Muhammad
tasdiqan bi-Kitabik, wa wafa’an bi-'ahdik, wa-ttibaan li-Sunnati reward And Allah
Qur’an in tawaf during the days of Hajj, and the
is great.
entire
Nabiyyika Muhammadin salla-llahu ‘alayhi wa sallam.
knows best.
of tawaf, to make
When running in the first three circuits of tawaf one should say: O Allah, may my mustahabb, after finishing tawaf and the two rak'ahs of salah
It is
Hajj be accepted, my sins forgiven, and my effort rewarded. du'a’ for whatever one wishes. Among the da'awat
which have been transmitted is.
servants. I have come to You with
0 Allah, l am Your servant and the son of two of Your
You from
•IjjSvJLa Lju-j i\j yJu> LjSj <i many sins and evil deeds. This is the sanctuary of those who seek protection in
fjj-y*
Hell-Fire, so forgive me. Surely You are the Most Forgiving, the Most Merciful.
Allahumma-falhu Hajjan mabrura, wa dhanban
maghfiira, wa sa'yan mashkura. dljlc-
lisij iaIII, JUc'j 111 ^4!^
He should say during the remaining four circuits: O Allah, forgive and have mercy
on and pardon that which You know. You are most Mighty and Most Noble. I* Col J&l #^
Allahumma and ‘abduk wa-bnu 'abdayk, ataytuka bi-dhunubin
kathiratin wa a'malin sayyi’ah, wa hadha maqamu-l- a idhi
bika
mina-n-Nari fa-ghfir li, innaka Anta-l-Ghafuru-r- Rahim.

C_jl jjt
jjj 4<tjdlo- UjJul ^j3 Uj
11 i
ij
Allahumma-ghfir wa-rham, w-afu 'amma ta'lam, wa Anta-l-

A'azzu-l-Akram. Allahumma atina fi-d-dunya hasanah, wa du'a’ at the multazam, which is in between the
fi-l-dkhirati hasanah, wa qina ‘adhaba-n-Nar. DOOR OF THE KA‘BAH AND THE BLACK STONE
According to ash-Shafi‘i, the best thing that one can say during tawaf is: 0 Allah We said earlier,
du'a’ is answered at the Multazam, which is between the door ot the
^
our Lord, grant us good in this world .
,.”
4<i3
and he said, “I regard it as mustahabb that ||»h and the Black Stone. One of the da'awat is: O Allah, to You belongs all praise,
Wise that Your abundance. I praise

it be said throughout it!’ is commensurate with Your bounties and equal to
290
1 29
Kitab al-Adhkar
DU'A’ IN THE HOUSE
You with all of Your praises — those which I know and those which I do not know
know and those which I do not know— and und answered. We relate in the Book of
all of Yourfavours— those which I
dud ’
within the House is
, parlier that
conditions. O Allah, convey blessings and salutations to Muhammad and on the when the Messenger of Allah
ft
'
1
ro m Usamah ibn Zayd *. who reportedthethatback of the Kabah and placed
of Muhammad. O Allah, protect me from Shaytan the rejected, and protect me fro House he went to the wall facing
evil.Make me content with what You have given me as sustenance, and bless nu II \ the He praised Allah ft and extolled Him,
appealed to Him
1 fcheek on it.
of the Ka<bah
O Allah, make me one of the most noble delegation to You. Make me adhere to the Then he turned to one of the corners
dHimS forgiveness. to Him and begging
of steadfastness until I meet You, Lord of the Universe.' Then the pilgrim should tasbih, extolling Allah ft
and pleading
i
,kbir,
tahlil and
dua for whatever he likes.
Then he left.
1
ness.
j]xA>xA ^jljj ->**» -U^Jl

l
ill] j^JJ|
dua’ during sa‘y
Uj c~.lt U dL*j c~d£. U Sunnah to prolong stand-
^ ve stated earlier
that du'd’ in s«> is answered. It is
make takbir and to supplicate by saying: Allah

(jliL-iJl JjA îlc-l xHa 5 Safa to face the Kabah and ,
Jjic- j J^ ‘<Jl>
J5"
,
greater. To Allah belongs all

praise. Allah is greater
greater, Allah is
\lr Allah is
There is
Praise be to Allah for what He has granted us.
Ji iljUj ijfjjj Lj LfjX£j ‘fj- Jj JA He has guided us to.
\j tat
Him belongs sovereignty and to
.
jJujl 03 U M idlfc #
ibut Allah.
lelongs all praise.
bwerover
He
all things.
is Alone and has no partner. To
He gives
There
life and causes death; in His hands
no god but Allah; He fulfilled

is
His promise, assisted
is all good, and
Allahumma laka-l-hamdu hamdan yuwafi ni'amak, wa yukafi mazidak. Allah and we worship
on His own. There is no god
but
veand defeated the tribes
Ahmaduka bi-jamii mahamidika ma ‘alimtu minha wa ma lam a'lam, wa ala
sincerely for Him, even if the
Him, performing our religion
ut
jaml'i ni'amika ma alimtu minha wa ma lam a'lam, wa ‘aid kulli hal. Allahumma You do not brea
Hah, You have said: “ Call on Me
and 1 will answer your prayers.
salli ‘ala Muhammadin wa ‘ala ali Muhammad. Allahumma a'idhni mina-sh- that You
Islam, not to strip me of it, so
U(L jjse. I ask You, as You have guided me to
Shaytani-r-rajim, wa a'idhni min kulli su wa qanni'ni bi-ma razaqtani wa bank
’,
mu
me to as m
v- mo
die
i a Muslim.
lifth. Allahumma-j'alni min akrami wafdika ‘alayk, wa alzimni sabila-l-istiqdmati
hatta alqaka yd Rabba-l-'alamin. '
4)1 l^Jlj ASlIi U ffe
^ ^ ^
DU A IN THE HIJR s
Al-Hijr has a kasrah on the ha and a sukun
House. We have shown above that du‘a in
on the jim, and
it is answered.
it is counted
Among
as part oft!
the da'awat is:

m
Lord, I have come to You from afar, hopingfor Your kindness and grace. Make me attai
to
O
enough of Your kindness
You Who are known for kindness.
to make me independent of the kindness of others beside
2
c
dlilll Jlj 6UcJl ciUi N ^

°\a 'Xiy* $-C*j ALA qA (iltdil Cjj U
Alldhu akbaru ‘ala
Udhu akbar, Alldhu akbar, Alldhu akbar, wa li-llahi-l-hamd.
UjyiA Ij jA illa-llahu wahdahu la
• till 'y*
J£ ft id hadana, wa-l-hamdu li-lldhi ‘aid ma awldnd, Id ildha
bi-yadihi-l-khayr,
Marika lah, lahu-l-mulk, wa lahu-l-hamd, yuhyi wa yumit,
Yd Rabbi ataytuka min shiqqatin ba'idatin muammilan
Ld ildha illa-lldh, anjaza wadah, wa nasara
ma'rufaka fa-anilni ma'rufan min ma'rufika tughnlni
>a Huwa ‘aid kulli shay’in qadir.
Id na'budu ilia tyyah,
bihi 'an ma'riifi man siwdk,ya Ma'rufan bi-l-maruf.
bdah, wa hazama-l-ahzdba wahdah, Id ildha illa-lldh, wa
dukhlisina lahu-d-dina wa law kariha-l-kdfirun.
Allahumma innaka qulta
1 Al-Futuhat (4/391). Ibn Hajar stated that he could not find a source for this invocation.
^
^ ^
2 Al-Futuhat (4/393). Ibn Hajar mentioned that this hadith was reported in al-Muntap
ttt
1
An-Nasa i k/io-ord rliis hadith is sahth. See al-Futuhat (4/394)-
Muthir al-'azm of Ibn al-Jawzi, who narrated it from Malik ibn Dinar with a weak chain.
293
Ud'unt astajib lakum, wa innaka la tukhlifu-l-mi'ad, wa inni as’aluka

k
hadaytanl li-l-Isldmi an la tanzi'ahu minnl hatta tatawaffani wa ana Mus
Then the pilgrim should supplicate for good in this world and the Herea $1 US) <33 si
^
should repeat this dhikr and du‘a‘ thrice. He should not say the talbiyah. tajawaz ‘arnrnd talam, wa Anta-l-
Rabbi-ghfir wa-rham,
reaches Marwah he should ascend it and say the same dhikr and du‘a’
ty
that
II
h
fe
Allahumma atinafi-d-dunya hasanah,
wa
f .
A azzu-l-Akram.
‘
on Safa. qina adhaba-n-Nar

fi-l-dkhirati hasanah, wa
1
.1 It* . L . I
t da aWat chosen for

the
‘
s«>, and for every place, is: O Allah, Turner of hearts,
ask You for that which bungs
Your
hTart firm in
Your religion. 0 Allah, I
Allahu akbar, Allahu akbar, Allahu akbar. * ke sin, triumph in Paradise,
and
forgiveness, security from all
7 Your
We narrated that Ibn ‘Umar said while on Safa: “O Allah protect us by
I
m he Isolation of
rp fwm Hell-Fire. Allah, I ask of You guidance
O and piety and
remembrance, gratitude to You, and
modesty an
excellen
a*
Din and obedience to You and obedience
grant him peace, and avert us from [contravening] Your
to
You and love Your angels, and Your Messengers and Prophets, and make us
Your Messenger,
limits.
may Allah
0 Allah,
bless
make w
him
i
love
B
la
^
WZeJce 0
WLjseek
of You
Allah, assist me in Your
0Allah, I ask You of all
Your protection from all

good-that which I know and that
evil-that which I know and
deeds which draw
that
one
which 1 do
which I do
close to it.
righteous servants. O Allah, make us beloved to You, to Your angels, to Your Messen V".
m,wlask You for Paradise and those words and
'a
and words and deeds which draw
'
one close c .
and Prophets, and to Your righteous servants. O Allah, make the easy easyfor us to at I:
feseefc Your protection from

Hell
and ward offfrom us the Forgive us in the Hereafter and this world and m
I
us leaders of the God-fearing
difficult.
dullt ^^ 44^ ^
fa J\ p 6* ^'3 P&i 33^' j
i)3Uf 1^3 Py U&-I p <&M

J\j
ciuijj &d\ p p u£.
p It: /• ;ir. u $p Q ^3 P ? ^3 ^ ^ Jl
U&.13 ip J UI43 &P

.&0\ -dy#
I!
lit
i
*
.
jic- ji Sff cff Pi Pj ^3 P Allahumma inn
Allahumma-'simna bi-dinika wa tawaiyatika wa tawaiyati Rasulika salla-llah
it '
Allahumma yd Muqalliba -l-qulubi thabbit qalbi aid

dinik.
J wa-s-salamata min ku
.....
wa ‘azd’ima maghfiratik,
‘alayhi wa sallam, wa jannibna hududak. Allahumma-j'alna nuhibbuka wa as’aluka mujibdti rahmatik,
mina-n-Nar. Mahumma inm
nuhibbu malaikataka wa Anbiya 'aka wa Rusulak, wa nuhibbu ‘ibadaka-s-salihin. ithm, wa-l-fawza bi-l-Jannah, wa-n-najdta
wa-l-ghind. Allahumma a inni ala dhikrika
Allahumma habbibna ilayk, wa ila malaikatik, wa ila Anbiya ika wa Rusulik, wa as'aluka-l-huda wa-t-tuqd wa-l-'afdfa
as’aluka min a -khayn kullihi
ila 'ibadika-s-sdlihin. Allahumma yassirna li-l-yusrd, wa jannibna-l-'usra, wa- Mwashukrika wa husni ibddatik. Allahumma inni ‘
mina-sh-sharn kulltht ma
ghfir land fi-l-dkhirati wa-l-uld, wa-j'alna min a’immati-l-muttaqin. md 'alimtu minhu wa md lam a lam. Wa audhu bika
asaluka-l-Jannata wa ma qarraba
ilayha
‘alimtu minhu wa md lam alam. Wa
When O my Lord, forgive, have min
going between Safa and Marwah one should
mm qawlin aw amal wa audhu bika mina-n-Ndri wa md
say: qarraba ilayha
( ,
mercy, and pardon that which You know. Truly You are the Most Mighty, the Most Noble qawlin aw arnal.
pun-
O Allah, grant us good in this world and in the Hereafter, and protect us from the
combine these adhkar and daawat
with
ishment of Hell-Fire. I' To recite Qur’an is better. One ought to
whtc ever e mos
only do one, he should do
is t
recitation of Qur’an. If a person can
“rrportant.
Al-Futuhat (4/400). Ibn Hajar states that this hadith mawquf sahih.
1 is
295
294
Kitab al- Adhkar
THE ADHKAR WHICH ONE SAYS WHEN

LEAVING MAKKAH FOR ‘ARAFAT i wa
It is mustahabb when leaving Makkah

, to go to Mina, to say 0 Allah, for You
l ho
i '
L a ilaha
illa-lldhu wahdahu
lahu-Thamd, wa Huwa
Id
'ala kulli shay in qadir.
on You make me attain my pious hopes, andforgive me my sins, and

I call, so
n abundance, and to exert oneself in this.
best
me what You have bestowed on those who obey You. Truly You have power over all 0 m anhabb to say dhikr
St day of the year for dua

and du'a in
and it is the greatest aspect of the

Hajj and
B
t.
e
‘‘
based on. It is essential that one devote every
a nd it is what [the Hajj] is
with various da aim

making dua, reciting Quran, supplicating
doing dhikr,
du a for himself and
adhkar. The pilgrim should make
•JjAi JT JaI cJli ll> Aic- orming a variety of make
alone and in a group. He should
place. He should supplicate
**
at every
Allahumma
amali, wa-ghfir
iyyaka arju,
li dhunubi,
wa laka
wa-mnun
ad‘u,fa-ballighni saliha
‘alayya bi-ma mananta
i himself, his parents,
his relatives, his mentors,
his companions, friends
have treated him well, and all the

Muslims. He should
an
be
.
‘ala ahli ta'atik, innaka ‘ala kulli shay’in qadlr.

mms
Z all those who
not to neglect any of these,

because he will not be able to e ma
ely careful
himself with making his du
He should not burden
a
When setting off from Mina to ‘Arafat one should say: O Allah, to You I turn = for it unlike other acts.
his lowliness, self-abasement,
Your Noble Countenance I seek; so forgive my sins, accept my pilgrimage, have mere for that would engross his heart and remove
me, and do not let me fail; You have power over all things.
2 r in less
•
poverty, humility and submission.

There is no harm in supplicating
does not distract himself
with
wit
I, one has memorised, as long as one
A that
JJa led
tljjjJAA Jis-ls <COjl
>J^\ (ii£>-jj lilJI
m umbrance of
Sunnah to lower the voice in dud’
ating repentance for all
its order and grammar.
and to increase in asking for
transgressions, coupled with belief
in
forgiveness
ones hear an
the acceptance
.
and
,
Allahumma ilayka tawajjaht, wa wajhaka-l-karima aradt.fa- SS M ence ’and repetition of the du'a.
The pilgrim should not consider
He should start and end his du a with
praise
dhanbi maghfura, wa Hajji mabrura, wa-rhamni wa b ? nswering of his dua to be slow.
j‘al
1sgi altation of Allah *, and asking
for peace and blessings
upon the Messenger o
la tukhayyibnl, innaka ‘ala kulli shay’in qadir.
,
state of ritual purity

face the Kabah and to be
in a
S3 #. He should be careful to on the Day of
One should say the talbiyah, recite the Qur’an and say a great deal of adhkar, du‘< of the dua’ of the Prophet#
| reported that the greater part
and words: O Allah, grant us good in this world and in the Hereafter and s praise like that which we
was: “O Allah, to You belongs
[Allah’s]
us the punishment of Hell-Fire. If III t at the Place of Standing

d better than we can say.
my life and my death
O Allah, my salah, my sacrifice,
/ ^ ^ ^, 0
^ Q j v ^ y 1ryou. To You is my return and for You is my legacy. I seek Your protection fiom
my O Allah,
bJI l-jIjX- LjjJl
^ IjoT
1 hment in the grave, delusion in the heart, and disunity in affairs.
Allahumma atinafi-d-dunya hasanah, wafi-l- Your protection from the evil of that which the
wind brings.
^
akhirati hasanah, wa qina ‘adhaba-n-Nar.
THE ADHKAR AND DU A S THAT ARE MUSTAHABB AT ‘ARAFAT

Si
fjj* 'J
vs ‘ &&
We have mentioned, discussing the adhkar of ‘Id, the hadith in which the Messenge f'l' mSj
of Allah # said: “The best du'a is on the Day of Arafat; and the best that I and al
Allihumma U.-ta* ka-Udhl naqul. wa khayran mlmma

nc
the Prophets before me have said is: There is no god but Allah. He isOne and has laka saldti wa nusuki, wa mahyaya wa
naqul. Allahumma
partner. To Him belongs sovereignty and to Him belongs all praise, and He has po^ Allahumma inni a'udhu
mamdti, ilayka ma’dbi, wa laka turdthi.
over all things’.’
However,
gharlb from this route [wajh), and
Al-Futuhat (4/405). Ibn Hajar said that he could not find the source for its
1
this invocation. hadith is
telatedby at -TirmidhI (3515), who states that this
is found in al-Manasik by Abu Ishaq al-Harbi, who did not reference anyone else with regard to it.
stated by Ibn Hajar. Al-Futuhat

(5/6).
<
not strong. The same thing is
2 See previous footnote.
I
297
296
I
biku min adhabi-l-qabr, wa waswasati-s-sadr, wa

shatdti-l-amr
Allahumma inni audhu bika min sharri ma taji’u bihi-r-rih
IT
to
It is mustahabb to say the talbiyah
invoke peace and blessings upon the Messenger
many times between repetitions of this m 3fyy ‘(yS- dAfdajjj
of Allah s§,and to waaghninibi
weepT" ahumma-nqulni min dhulli-l-masiyati ild ‘izzi-t-taah,
in dhikr and dua’. For it is here [at
‘Arafat] that tears are shed, the
absolution^' wa bi-taatika ‘an masiyatik, wa bi-fadlika amman siwak.
is sought and the fulfilment
of petitions is expected. It is an immense
magnificent gathering. Hie best of the sincere servants
place
of Allah gather in it
I fmBI ’ka ‘an
haramik,
heart and my grave, protect me from all evil, and amass for me all
ten my
the greatest gathering in the world.
r 111
The following are some of the most favoured
du'as:
Allah, grant us good in this world and
good in the Hereafter, and spare us Jjf ‘s£p3 jy 3
ishment of Hell-Fire.
the f), fib
Wa nawwir qalbi wa qabri, wa aidhni mina-sh-
sharri kullih, wa-jma liya-l-khayra kullah.
Uij (Alio- Sj>H\

.jllJI cjI AC-
Allahumma
(jj UiUI
atina fi-d-dunya hasanah, wafi-l- 1 m
akhirati hasanah, wa qina ‘adhaba-n-Nar.
daawat that are mustahabb when setting
OUT FROM ‘ARAFAT FOR MUZDALIFAH
O Allah, I
have wronged myselfgreatly and none
I
Yourforgiveness and have mercy on me. You
forgives sins but You. So grant
are the Most Forgiving and the Most Men
m the
stated earlier,
most essential place of all.

it is mustahabb to say talbiyah
One should recite
at all places in abundance, and
Qur’an and make dua’ as much
this
dti i
cot
i yru£
Ij Sxs.
^ ohB jpi
Vo sjii;
i
1
"
possible. It is mustahabb
t that and to say: 0 Allah, it is
no god but Allah and Allah is greater and
to say: There is
You Whom 1 desire and You I hope for, so accept
uals and grant me ability. Grant me in it better

than that which 1 seek. Do not let
1
il. You are Allah, the Most Generous and the Most Gracious.
Allahumma inni zalamtu nafsi zulman kathira, wa innahu
la yaghfiru-dh-dhunuba ilia Anta fa-ghfir li
maghfiratan
min indik, wa-rhamni. Innaka Anta-l-Ghafuru-r-Rahim.
irf yjj/j ‘^33 ‘
0 Allah, give me such forgiveness as will rectify my affairs in both Worlds, and her
•jL)
J>4\
4jd\ &\
such mercy on
repentance that
me that l may be gladdened by it in
I never go back on
and make me never deviate from
it
it.
ever.
both Worlds. Grant
Make me adhere to
me such since
the path of steadfastne
TOc\.,
m
m
Allahumma
wa
atlub,
waffiqni,
wa
ilayka arghab,
la
wa iyyaka arju fa-taqabbal nusuki,
wa-rzuqni fihi mina-l-khayri akthara

tukhayyibni. Innaka-llahu-l-Jawadu-l-Karim.
mimma
That night is one of the nights of ‘Id. We have already mentioned the merit of
Jf. ^ ^4^ ij**-* jJ Jic-i
ding it and du‘a. Combined with the dignity of the night
in dhikr
is the dignity
l4i£=u! N Zy fjs- place; of being in the Holy Sanctuary, in a state of

ihrdm and in the company
‘gjjllll Ji lilt
pilgrims, and of having performed these tremendous acts
of worship and noble
•W I4It £>jl i jyjtYj i\X>\ ications in the appointed places.
Allahumma-ghfir li maghfiratan tuslihu

bihd sha’nifi-d-darayn, wa-rhamni
rahmatan as’adu bihafi-d-darayn, wa tub ‘alayya If:
tawbatan nasiihan la the ADHKAR THAT ARE MUSTAHABB AT THE HOLY SANCTUARY
ankuthuhd abadd, wa-lzimni sabila-l-istiqdmati la
uzighu anhd abada.
Arafat, celebrate the
O Allah,
Hah % says: “Then when you pour down from (Mount)
take me from
the disgrace of sin to the honour
of obedience. Make me ini
pendent of the unlawful by the lawful; and
of disobedience to You by obedience to You Al-Futuhat (5/10). According to Ibn Hajar, this hadith was reported by
Ibn Khuzaymah from the
and of all besides You, by Your Grace.
1 r of Allah #.
298 299
Kitab al- Adhkar
kama wdadtana bi-qawlika wa
„ a skfir
- lend wa-rkam«a
praises of Allah at the sacred monument, and celebrate His praises as He
you, even though you were indeed astray before.”'
has
, 1 “
fit -idle,
mu A,afa, in fa-dhkn,u-Uha
afadtum
kama hadakum wa in kmlum
mm qabltht la-mma-d-
fgari.humin haythu innadUm
jl2\ ix aii\ 3 \
p U Till)
llj.lil!
ffimm
'ZmaSdu afida-n-nas, wa-sMghfim-llah.
Ghafuru-r- Rahim.
world and good in

jp <- aLj
^ jjj
pjisi US'
M „ repeatedly: "Our Lord, grant us good in this
abundance
-0M us the punishment of Hell-Fire."
So it is mustahabb to say du‘a’ in at Muzdalifah on that night Uelnd
Jter, anu
spare ”” 1
and t
1 f>i
adhkar and Qur’an, because
61U G) fcii. iff i) ix Uihi j
an auspicious
recite talbiyah, it is night, as we stated Ml
the previous section. Among the daawat mentioned is: O Allah, I ask You to
grant I ,ii)i
me all good at this place, to rectify all my affairs, and to turn away from me all evil ' hasanatan wafi-l-dkhirati
for Rabband diinafi-d-dunya
none does that but You and none bestows that but You. hasanatan wa qina adhaba-n-Nar.
to You belongs all perfection,

tnhabb to say O Allah, to You belongs all praise, me for
JnZrand to You belongs all sanctification. O
Allah,.forgive
.d d && ^ dpjtJpi & ob

s
jZlZneZ the past and

which will make You pleased
protect
with me,
me from that whtch remains.
O Owner of immense oun

Grant me
y.
Allahumma an tarzuqani ft hadha makani jawami‘a-1- eeds
kullah,fa-innahu
innt as’aluka
khayri kullih, wa an tusliha sha’ni kullah,

la yafalu dhalika ghayruk,
wa an
wa
l
tasrifa ‘anni-sh-sharra
la yajitdu bihi ilia Ant. mrnmm

dip t ils: $% d jusî ^3 d p
,
'
When performing the Subh salah on this day, the pilgrim should perform
^ pdh
it at
the start of its time and go to great lengths to do it early. Then he should go to the !
jJalJl \SU Aj
Holy Sanctuary, which is a small mountain at the farthest point of Muzdalifah, called
fjpy
adammah on the qaf and afathah on the zay. wa laka-l-kamdlu kulluh, wa
Quzah,with If he can, he should ascend Allahumma laka-l-hamdu kulluh,
laka-t-taqdisu kulluh.
Allahumma -
it; if he cannot, he should stand below it facing the Kabah. He should say takbir,
lakajaldlu kulluh, wa
tahlil, declare His unity and say tasbih, and recite abundant talbiyah and du'a. It is
ajar li lamia md aslaftuh,
wasimnifimd baqt, wa-rzuqm
ghfir
aztm.
mustahabb to say: 0 Allah, as You have given us ability and You have made us see it, so ;
amalan sdlihan tarda bihi ‘ann\,yd Dha-l-fadh-l-
give us the ability to remember You as You have guided us. Forgive us and have mercy
You through Your chosen
«™<s.nd
HA. 1 seek intercession with
on us as You have promised Your Word the truth: “Then when you pour down on me
us. is
usk You to preside me oUgood to md
bestow
gf
m the HereafterJg fZh
monument, and iy You. 1
from (Mount) ‘Arafat, celebrate the praises of Allah at the sacred
my condition
s
I on You, friends; and that you correct
celebrate His praises as He has guided you, though you were astray before, fhen
mercy.
do. Most Merciful of those who show
pass on at a quick pace from the place whence it is usual for the multitude so to
And ask for Allah’s forgiveness, for Allah is Oft-Forgiving, Most Merciful .”
2
ot 1
% ph Jl $
US' uu-jij uj asusi \S ii/jJ 4 ili UI313 *j nil) u? fP j S jA
1
yciUl 1 lx all IjjSTill olpl yy iLks
jd ill p \yd\ p 5JU pjppppu' 0)3
1
. 11
1 Till
)
1 dlyj PP
US' Ijpj
a :^)\
Allahumma
p u \iii\j iy&
inni atashaffau ilayka

J p zp ^
bi-khawdssi ‘ibadik wa
jawamt a-l-khayn
.a atawassalu bika ilayk, wa as’aluka an tarzuqani
wa an
.{pjp d\ d\ \j^\j p\ diii
kullih, wa an tamunna ‘alayyabi-md mananta ‘ala awhyatk,
tusliha halt fi-l-dkhirati

wa-d-dunya yd Arhama-r-rahtmin.
Allahumma kama waqaftana fihi wa araytana iyyah, fa-waffiqna li-dhikrika
1 Qur’an 2:198.
2 Qur’an 2:198-199.
301
300
THF. BOOK OF REMEMBRANCES Kitab al-Adhkar
ADHKAR WHICH ARE MUSTAHABB WHEN GOING him to hold his own forelock, say takbir thrice, and say:
.
. ffiustahabb for
and praise due to Allah for what
FROM THE HOLY SANCTUARY TO MINA for w hat He
has guided us to, all is
°
0
'
S' ebl from me and forgive

us with. O Allah, this is my forelock, so accept it
When the dawn lightens, the pilgrim will set off
ft
oure d
from the Holy Sanctuary
me and those who shave and shorten [their hair], You Who are
wards Mina. Hie rituals here are talbiyah, dhikr and
dua’ and these should Q 0 ah, forgive
abundantly. One should be zealous about the talbiyah,

b"*
£
m^forgiveness. O Allah, accept my du‘a.
for these are the
last ”
for it and he may not be able to do it again
in his lifetime.
y&\ '$&
ADHKAR WHICH ARE MUSTAHABB AT MINA ‘J*
ON THE DAY OF THE SACRIFICE
..jS\
When the pilgrim has set oft from the Holy Sanctuary and reached ala mb
Mina
'
' Al-hamdu li-llahi ‘ala ma hadana, al-hamdu li-llahi

mustahabb to say: Praise be to Allah, Who has made me reach this place safe
and sc bihi ‘alayna, Allahumma hadhihi nasiyatifa-taqabbal
an'ama
0 Allah, this is Mind; I have come to it,and I am Your servant and under Your wa
auth minni, wa-ghfir li dhunubi. Allahumma-ghfir li li-l-
1 ask You to bestow uponme that which You have bestowed upon Yourfriends
I seek )our protection from deprivation
0/liter
and calamity in my religion, Most Mercifu
P muhalliqina wa-l-muqassirin, yd Wasi'a-l-maghfirah.
Amin.
those who show mercy. ^ the takbir and say: Praise be to Allah,
When he has finished shaving, he should say
Who has completed for us

these rituals. O Allah, increase us in faith, certainty, ability
ii-ux. i^sisi ji o ji uu iîjb ^ jji iuji and assistance, and forgive us and our fathers and mothers and all the Muslims.
hUjUjI Aj cuia IL Qs. j
^ ^
j| (HJLI
**
*-3
f.
S§T
Al-hamdu
I qada ‘anna nusuka Allahumma zidna
balaghanihd saliman mu‘afa. Allahumma
li-llahi-lladhi Al-hamdu li-llahi-lladhi
hadhihi Mind qad ataytuhd wa and abduka imanan wa yaqina, wa tawfiqan wa awna, wa-ghfir land
wa
wafi qabdatik, as’aluka an
\
tamunna ‘alayya bi-ma mananta bihi li-aba’ina wa ummahatina wa-l-Muslimina ajma in.
‘ala awliya’ik. Allahumma inni
a udhu bika mina-l-hirmani wa-l-musibatifi
dim, yd Arhama-r-rahimin il
While stoning th ejamarat al-‘aqabah, one should
stop the talbiyah with the fir:
stone that he throws. He should engage in THE ADHKAR WHICH ARE MUSTAHABB AT
takbir and say the takbir with every ston
It is not Sunnah to stand and make du‘a\ If one has a hady animal with him he shoul MINA ON THE DAYS OF TASHRIQ
slaughter it by dhabh [if a sheep or cattle] or nahr [if a camel]. It is mustahabb to say, We relate in the Sahih of Muslim, from Nubayshah al-Khayr % who reported that
when eating and drinking

and
slaughtering: In the name of Allah, Allah is greater. 0 Allah, convey blessings the Messenger of Allah # said: “The Days of Tashriq are days of
salutations to Muhammad and his family. O Allah, this is from You and to- You, and remembrance of Allah.”' It ismustahabb to do dhikr in abundance, the best of
so accept it from me. (Or accept it from So-and-so if the sacrifice is for someone else.) this being the recitation of Qur’an. It is Sunnah, on the days of stoning, to stand at
m jamarah, facing the Kabah, and praise Allah, saying takbir,

first
tahlil and tasbih.
^ (J-*^
4Jdlj 411
^ One should make dua’ with presence of heart, humility,
should remain there for as long as
and submission,
it
and one
takes to recite Surat al-Baqarah. One should do
i3 yy !;lhe same at the next, which is al-jamarat al-wusta, but not stand at the third,
which
Bismi-lldhi wa-lldhu akbar, Allahumma salli ‘ala Muhammadin wa ejamarat al-'aqabah.

‘ala alihi wa sallim, Allahumma minka wa ilayk, taqabbal minni.
Some of the ulama say that when man shaves his e Muslim
a head after slaughtering [th (1141).
302 303
ON THE TAKBlR THE TAHLIL AND OTHER THINGS

,
! ON THE TAWAF OF LEAVE-TAKING AND
BEING MUSTAHABB ON THE CONCLUSION OF THE DV'A AT THE MULTAZAM
THE HAJJ BY SETTING OFF FROM MINA home, he should perform the
•) rim intends to leave Makkah to return
When the pilgrim sets off from Mina, there remain no adhkar that are
specific t
^j
eti
Jfgeting, then go to the

f
Multazam and it. 'Then he should say: O cling to
but he House and this is Your slave and the son of Your male slave
and
is still a traveller. It is mustahabb for him to say takbir, tahlil, tahmid heliouse is Your
t^-’ which
one of Your creatures,
and other adhkar which are mustahabb for the traveller. The explanation of J^^1^1
Hi Jmjp’t female slave. You have conveyed me upon
0 f Your
ni l.
may make me move about in Your land. You have made
r_n *u
follow, if Allah wills. ||l so that You
su bjugated
pleased with me, be
he enters Makkah intending ‘Urnrah he should do the same adhkar
If grace, so that I may fulfil Your rituals. If You are
durin W '‘"‘ive, by Your
,ne<irr
my home makes me dis-
Vmrah that he would do on the Hajj during those rituals that the Hajj
and ‘Umrah ‘leased with
me. If not, then [be so] from now on, before
m0l
give me permission— not
have in common, which are ihram, tawaf, say, sacrifice and shaving the House. This is the time of my departure, if You
head And t from Your
Allah knows best. You or Your House [for anything else], and not out of aversion to
t0 substitute
health in my body and protection
A or Your
House. O Allah, accompany me with good
Tmv religion. Make

my return good, and grant me obedience to You for as long as You
WHAT TO SAY WHEN DRINKING ZAMZAM WATER Is me nve Accumulate for me my benefit in the Hereafter and this world. You have
We relate from Jabir who narrated that the Messenger of Allah said: “Zamzam # Bcr over all things.'
water is for what it is drunk for.”' Such has been the practice of the 'ulamd' and the
virtuous; they drank it for their lofty purposes and achieved them. According ||ld, ^ J£ J '3 J')
^
to the
ulamd’, it is mustahabb
or any other reason, to say
for anyone
when
who drinks it for forgiveness, cure from an ailment
drinking: O Allah, has been conveyed to Jd jbd' ^ J ^ &A
Messenger of Allah
I have drunk it
H
so that You
said: “The water of Zamzam
may forgive me and that
it
is for
You
what it is
may do such-and-such for me;

me that the
drunk for'.’ 0 Allah,
Jib o' <$' IA ^13 ^ ^
so forgive me and do so. Alternatively, one may say: O Allah, >1
J bib d\
0 .
Hijb
cure, so cure me. And Allah knows best.
I have drunk it seeking a
^
Nj tdhlL % db J ‘
‘db
UJ : jls jJulj All£• iill Juz; diJ jdj jl ^biij 4j|
JJ-j) ‘JhJ J ^
^ libd-U?
jS" Jd d^l cldlS J
•cP'j ^^ J Jl) ‘0
\j
Allahumma-l-Baytu Baytuk, wa-l-‘abdu ‘abduka wa-bnu ‘abdika wa-bna

amatik.
‘t
Hamaltani ma sakhkharta min khalqika hatta sayyartani ft biladik, wa

. l\< \ , \ t» > >>,\\ ‘ala li
balaghtani bi-ni'matika hatta a'antani'ald qadai manasikik, fa-in

kunta radita
baytika dari.
Allahumma innahu balaghani anna Rasulaka ‘annifa-zdad 'anni rida, wa ilia fa munna-l-dna qabla an tan a 'an
salla-llahu ‘alayhi wa sallama
qal: 'Ma u Zamzama li-ma shuriba Allahumma wa Hadha awanu-nsirdfi in adhinta li,ghayra mustabdilin bika wa la bi-Baytik, wa
lah”, inni ashrabuhu
li-taghfira li wa li-tafala bi ( add appropriate words), fa-ghfir li wa-fal. Id raghibin 'anka wa la 'an Baytik. Allahumma fa-ashibni-l- afiyatafi badani, wa-
l-'ismatafi dint, wa ahsin munqalabi, wa-rzuqnita ataka ma abqaytani, wa-jma
Or:
qadir.
li khayra-l-akhirati wa-d-dunya, innaka ala kullishayin
Allahumma inni ashrabuhu mustashfiyan bihi fa-shfini.
One should begin and end with the praise of Allah and invoking salu-
this du‘a
tations and blessings upon the Messenger of Allah as we have stated eailier about
mustahabb for her to stand at the

other du'a. If a woman is menstruating then it is
d°°r of the Mosque and to supplicate with this du'a before setting off And Allah
knows best.
with a chain from

i Al-hutuhat (5/28). According to Ibn Hajar, this hadith is gharib from this route (wajh), but hast* 1* 1
Al-Futuhat (5/29). Ibn ‘Allan states that this hadith was reported by al-Bayhaqi,
thanks to * ni t°
its supporting narrations. ush-Shafi'i, and that these are the words of ash-Shafi I.
304 305
as-salamu ‘alaykaya Sayyida-l-Mursalina

wa
VISITING THE GRAVE OF THE MESSENGER OF ALLAH ‘alaykaya Habiba-llah,
77 wa ‘aid Alika wa ashabika wa ahh Baytik,
H, AND THE ADHKAR RELATED TO IT “n-Nabiyyin, as-salamu ‘alayka
mm M \abiyyitia wa sairi-s-sdlihin. Ashhadu annaka ballaghta-r-risalata wa
Know that it is imperative for every pilgrim to visit the Messenger of Allah
|| )W ‘anna afdala mdjazd
Tamdnata wa nasahta-l-Ummah,fa-jazaka-lldhu
it is on his way or not, for visiting him is one of the most important acts of c
It, m Rasulan ‘an Ummatih.
near to Allah and the most profitable of endeavours and the best of devotions
he goes toward the tomb, he should repeatedly invoke blessings on the Messeni 1 I ehas requested the
pilgrim to convey greetings to the
Messenger of Allah i
So-and-so. fhen e
Allah H on the way. When his gaze falls upon the trees of Madinah, its Holy Sa „ld sav Peace be
upon you, Messenger of Allah, from
greet Abu Bakr +. Then he should
ary, landmarks, he should invoke abundant greetings and blessings upo Bi
and its
To back about one cubit to the right and
al-Khattab Then he should
Messenger of Allah |§, asking Allah ft to benefit him by the visit and to gran 7 the right and greet ‘Umar ibn
another cubit to
both Worlds. He should O Allah open for me the doors of Your stood at and face the Messenger of
Allah #, and intercede
felicity in say: , ,
the fi rs t place he
for himself, his
and grant me, by this visit to Your Messenger, what You have granted Yourfriends an intercede to his Lord ft and supplicate
himself and
,
him for
have treated him well, and
ones and those who
people who obey You. Forgive me and have mercy onme,0 Best of those who are ask l his companions, his loved
one. He should
, the Muslims.
He should try hard to make the dua’ a lengthy
magnify Him, and say / lere
pitj All!
L tdvantage of this
noble place to praise Allah ft and
pray for blessings upon the
Messenger of Al ah #•
god but Allah. He should
j£\j j Rawdah, which between the Grave and the Pulpit of the
is
he should go to the
.
Allahumma-ftah ‘alayya abwaba rahmatik, wa-rzuqnift ziyarati HI eneer of Allah #, and make dua.
who *
Muslim from Abu Hurayrah
Nabiyyika salla-llahu
wa ahla taatik,
wa sallama ma razaqtahu awliyaaka
‘alayhi
wa-ghfirli wa-rhamni yd Khayra mas ul.

p e re i a te in the Sahihs
r
of al-Bukhari and
Hed that the Messenger of Allah

said: # 1
“What lies between my Tomb and my
it is one of the gardens of Paradise.”

When a person wants to enter the Mosque, mustahabb to say what his home country is
about to leave Madinah to go back to
it is is said upo 1
'
fhen the pilgrim is
entering other mosques, and we have already presented that in the beginning of and he should supph-
able that he bid farewell to
the Mosque with two rak'ahs,
When he greeted
book. he has performed the salah of greeting the Mosque, he should go to
for whatever he likes. Then he
should go to the Tomb and greet as
Noble Tomb and face it with his back to the qiblah, standing about four cubits a § rst time. He should supplicate
and bid the Prophet farewell, saying: 0 Allah,
#
from the wall of the grave. He should give greetings, without raising his voice, and sa
visit the Sanctuary of Your
Messenger, but grant me
ot make this the last time that 1
Peace be upon you, Messenger of Allah; peace be upon you. Best of the Creation of Al
peace be upon you, Beloved of Allah; peace be upon you, Master of the Messengers
Seal of the Prophets. Peace be upon you, your Family, your Companions, your Househii,
1 asy way of returning to Your Two Sanctuaries
forgiveness and well-being in this world

by Your grace and kindness. Grant
and the Hereafter, and return us safely and
cessfully to our homelands, Amin.

the Prophets, and all of the pious. I bear witness that you conveyed the Message, th
[
you fulfilled the Trust, and that you advised the Ummah. May Allah give you the fin q
..
cpBj dt ^ r^'
reward that He has ever given a Prophet on behalf of his
behalf of Ummah. ‘1
u dik fill! cAik ja &\ u dik fill' M ^

J ^'-3
di % f
ilsi u dik M Alldhumma Id tafal hadha dkhira-l-ahdi bi-harami Rasulika salla-
1
SB |t llahu ‘alayhi wa sallam, wa yassir liya-l-awda ila-l-Haramaym sabtlan

OolL dial ‘klBu
wa-l-afiyatafi-d-dunyd
sahlatan bi-mannika wafadlik, wa-rzuqni-l-afwa
awtdnma. Amin.
.AO»l ft- Sjtj tSfy Ia lit iul Jj yfoi O^vajj iAiIaV Ceplj wa-dkhirah, wa ruddand sdlimina ghanimina ila
has given us the ability to compile.

As-salamu ‘alaykaya Rasula-llah, as-salamu ‘alaykaya Khirata-llah min khalqih
,
These are the last of the daawat of Hajj that Allah
both al-Bukhari and Muslim report

this
1 Al-Futuhat (5/34). Ibn Hajar said that part of this hadith was reported from Ibn‘Umar in am&W 1 Al-Bukhari (B96), Muslim (1390). Ibn Hajar states that
sahih report. with the word ‘house’ instead of grave. Al-Futuhdt (5/37)-
306 307
j|
- Even though it is long in relation to the length of the book,
Kitab al-Adhkar
it is brief in co the back of the sea like kings on thrones (or, like kings).”
of Allah, riding
to what we have memorised. We ask Allah, the Noble and Generous, y
a-TM to gn Messenger of Allah, pray to Allah to make me one of them” The Messenger
ability to obey Him, and to unite us with our brothers in the Abode of Hon" made dua for her.
1
1 say that thabaj al-bahr, with fathah on the tha and
l .
have explained this in the chapter on Pilgrimage as well as the

m Umm Haram
I
extra things relating to
and protection are from Him.

it; and Allah alone knows the truth. All praise,
full
blessings^
asp e
8 >Sl SI lowed by jim, means ‘[the

ate in the
who
sea’s] back’: and
Sunans of Abu Dawud, at-Tirmidhi, an-Nasa’I and Ibn Majah from
reported that he heard the Messenger of Allah #
is
say:
written with ra.
“Whoever asks
I relate also from ‘Utbi, who said: “I was sitting beside the grave of the
Pro h
mm and truthfully from the heart to be killed, and then dies or is killed,
v))Y cerely
when a bedouin came and said, upon you, O Messenger of Allah
“Peace be 2
I
e the
reward of a martyr.” At-Tirmidhi describes this hadith as sahih.
Allah (Most High) say, And if only they had come to you when they had i Muslim from Anas who reported that the Messenger
themselves and sought forgiveness from Allah, and the
forgiveness for them, they would assuredly have found
Merciful’.'
Messenger had so
Allah Oft-Relentin
wr
8
m late in the Sahih of
a said: “Whoever sincerely seeks martyrdom will be granted

attain it.”
3
it, even if he
elate in the Sahih of Muslim from Sahl ibn Hunayf who reported that the
ger of Allah H said: “Whoever sincerely asks Allah H for martyrdom, Allah
lake him reach the status of the martyrs even if he dies in his bed.” 4
'&|#g
“I have come to you seeking forgiveness for my sins, seeking my Lord through 8
I
y
intercession, after which he began to recite the following lines of poetry:
O best of those whose bones are buried in the plains,

So that plains and hills became fragrant from their scent.
My self be the ransom for the grave where you lie; THE IMAM SHOULD ENCOURAGE THE LEADER OF A
All virtue, giving, and nobility are there. ELEGATION TO FEAR ALLAH, AND ALSO TEACH HIM WHAT
HE NEEDS [TO KNOW] CONCERNING MATTERS OF FIGHTING
I Ic said: I hen he turned and my eyes were prompted and saw the Prophet
I
THE ENEMY AND ENTERING INTO PACTS WITH THEM
in a vision and he said to me,‘0 ‘Utbi! meet the bedouin and tell him the good
that Allah (Most High) has forgiven -«!(§
him’”.
J.. 4TE from th e Sahih of Muslim from Buraydah % who reported that whenever
senger of Allah appointed a leader of an army or expedition he advised
) have fear of Allah and to treat those Muslims who were with him well. Then he
i Strive in the Way of Allah and in the Name of Allah. Do battle with those who
Allah. Attack but do not be malicious, do not deceive, do not mutilate, and do
ill children. And when you meet your enemy, if they are idolaters, invite them
three things.” 5 He then quoted the rest of the hadith.
THE RECOMMENDATION OF ASKING FOR MARTYRDOM
we relate from the Sahihs of al-Bukhari

#
and Muslim from Anas who narrate
that the Messenger of Allah H came to visit Umm Haram ^
and fell asleep. He wo mm l-Bukharl (2788) and Muslim (1912).
up and smiled. She said: What is making you smile, Messenger of Allah?” He sat? t>u Dawud
jjl (2541), at-Tirmidhi (1657), an-Nasa'I (6/25), and Ibn Majah (2792). Ibn Hajar grades
Some of the people of my Unvncih were shown
18 to me. They were on an expeditio
aslim (1908).
.'ftp Is
iSi uslim (1909).
i Qur’an 4:64??.
aslim (1731).
I
.!
309
THE BOOK OF REMEMBRANCES Kitab al-Adhkdr
THE SUNNAH FOR THE IMAM AND THE LEADER OF HUMILITY, AND TAKBfR IN BATTLE, AND ASKING
u‘a\
THE ARMY TO FEIGN TAKING ANOTHER DIRECTION
LLAH TO FULFIL HIS PROMISE TO HELP THE BELIEVERS
WHEN INTENDING TO GO ON AN EXPEDITION
I says:“O you who believe, when you encounter an army be firm and call
we relate from
who
the Sahihs of al-Bukharl
whenever the Messenger of Allah
said that
and Muslim from Kab
# was about to go on
ibn
a (
I
m in remembrance much (and often), that you may prosper. Obey Allah and
•nger; and fall not into disputes, lest you lose heart and your power depart,
he feigned something different 1
with those who patiently persevere. And be not

and tenacious, for Allah is
.
" t
who set out from their homes insolently, [only] to be seen by people and
a [people] from the Way of Allah!''
I
^ \\jS iSj Vpi
ll I iSSaHj 1
J
-ii!> aJ \y3s\f
THE DU A FOR THOSE WHO DO BATTLE OR WORK AT

ANYTHING THAT HELPS WITH IT; ALSO SAYING THINGS
1
si
TO INSPIRE PEOPLE AND ROUSE THEM TO BATTLE
allah f| says: “O Prophet, rouse the believers to fight.

m
m rding to the learned, these verses form the most comprehensive statement
rules of doing battle.
I relate in the Sahihs of al-Bukharl and Muslim from Ibn Abbas who
ed that while the Messenger of Allah «§ was in his tent (at Badr) he said: “O
jj||
Allah H also says: “And rouse the believers .” 3 h l implore You by Your pact and promise. O Allah, if You so wish You will not be
If! >ped after today!’
:I jD 61 s, Oj Slt-jj 341 11 jiSI

J\
pi
We relate in the Sahihs of al-Bukharl and Muslim from Anas i^,, who narrated g§
Allahumma inni anshuduka ‘ahdaka wa wa'dak.
that the Messenger of Allah # went out to the Trench while the Muhajirun and the is
Allahumma in shi'ta lam tu'bad ba'da-l-yawm.
Ansar were digging on a cold morning. When he saw their exhaustion and hunger he *
said: “O Allah, the true life is the life Hereafter, soforgive the Helpers and the Emigrants
is YouBakrhave implored
>u took him by hand and
<£§, the said: “It is enough for you, Messenger of
] •
your Lord He came out reciting: ‘“Soon will
persistently.”
Jys. <3! ^4$ jffr multitude

be put to flight, and they will show their backs. No, the Hour (of
Allahumma inna-l-aysha ment) is the time promised them (for their full recompense): and that Hour
•'•A'
‘ayshu-l-akhirahja-ghfir lil-Ansari wa-l-Muhdjirah.
1 be most grievous and most bitter .’” 2
This is the wording of al-Bukharl’s narration.
Atllllj jUicy 5
1 Jj
tor the wording of Muslim, he says: “The Prophet faced the qiblah, then
f||
d out his hand and raised his voice, supplicating to his Lord: ‘O Allah, fulfil
2 Qur’an 8:65.
3 Qur’an 4:84. r an 8:45-47.

4 Al-Bukharl (4099), Muslim (1805), and at-Tirmidhl (3856). r an 54:46.
THE BOOK OF REMEMB RANCES
Kitab al-Adhkar
Your promise to me. O" " * '
i Allah, grant what You have

promised me. O /
group of the people of Islam is destroyed ve relate from the Sunans of Abu Dawud, at-Tirmidhi and an-Nasa’i from
You will not be worshipped
i i
continued to supplicate his Lord loudly, ho related that when the Messenger of Allah «|*V went into battle he said: “O
stretching
w out his hands >
upper garment fell off.” 1 say 1

"
<
’
-.yahtifu with fathah at the are my Support and my Helper. Through You I defend, through You I attack,
beginning
third [consonant] means ‘he raised hiss voice in supplication’. gh You I do battle!’' According to at-Tirmidhi, this is a hasan hadith.
m
ul U ol
^ U Js
if
ahumma Anta
viAjj
‘Adudi
tllaj
wa
viJj
Nasiri. Bika ahul, wa bika asul,

«/?C-
wa bika uqatil.
Alldhumma anjiz li md wa’adtani,

Alldhumma dti md waadta.
1 that the meaning of ‘Adudi is ‘my Aid’. According to al-Khattabi the meaning
lu is ahtalu, ‘I practise artifice or deception against the [enemy]’,

in tuhlik hadhihi-l-'isabata min ahli-l-Isldmi
la tubadj with sahih isnads in the Sunans of Abu Dawud and an-Nasa’i that Abu
relate
We relate inboth Sahihs from ‘Abdullah ibn Abi 1-Ash‘ari ifi reported that when the Messenger of Allah s§ feared [harm from
Awfa <$, who ' K:3L,
lS
Messenger of Allah #, on one of the pie he would say: “O Allah, we make You responsible for their slaughter and
days that he met the enemy, w
rose, then stood among the 1
people and said: “O people, do not Your protection from their evil!’
loo
mg the enemy, but ask Allah for well-being.
When you meet them
know that Paradise is under the shadow 38* ‘(**jj*w
of the Book, Mover of the clouds,

of swords.” Then he said- ill
j-?
^ li}
Defeater of the tribes, rout them an Alldhumma inna nafaluka fi nuhitrihim, wa na'udhuka min shururuhim.
r
e relate in the book of at-Tirmidhi from ‘Amarah ibn Zakarah who narrat-
at he heard the Messenger of Allah say: “Allah # says: ‘My slave— My true
—is the one who remembers Me [even when] meeting his opponent,”’ 3 meaning
: time of fighting. At-Tirmidhi says that the isnad of this hadith is not strong.
:ay that Zakarah is written with a fathah on the zay and on the kaf and a sukun
c ‘ayn between them.
e relate in the book of Ibn as-Sunni from Jabir ibn Abdullah %, who related
he Messenger of Allah said on the Day of Hunayn: “Do not wish to meet the
y,for you do not know what you will be tried with on their account. When you
them say: ‘O Allah, You are our Lord and their Lord; our hearts and their hearts
Your hand. Only You can overcome them!”*
•cdi Ui|j
I Alldhumma Anta Rabbuna wa Rabbuhum, wa qulubund wa

qulubuhum bi-yadik, wa innama yaghlibuhum Ant.
relate in the we mentioned earlier from the book of Ibn as-Sunni from
hadith
1 e my,
who
and
reported:
I
“We were with the Prophet |§ on an expedition and we met
heard him say: ‘O Owner of the Day of Judgment, You alone do we
i
uDawud (2S32) and at-Tirmidhi (3578).
uDawud (1537).
I brmidhi (3575) and al-Futuhat (5/62). Ibn Hajar grades it as hasan owing to a supporting
as-Sunni (673).
1
313
It
I THE BOOK OF REMEMBRANCES Kitab al-Adhkar
worship and You alone do we ask for help.’ saw men say: There is no power or strength except by Allah. As Allah wills;
I falling to the ground wi Id also
beating them from the front and behind.”' except with Allah. We have sought refuge with Allah and we have
0 wer
Allah. We trust in Allah.
iim ‘from
illjJj XjL> iJljl (jjjJI
jijj tUJU u
Yd Malika Yawmi-d-Dini iyyaka na'budu wa iyyaka

sjl ^ tail! «\1> U dAj 4 ^
fljj nasta'in.
I
\lity tallU loccd âiiU \Lfatcs-\
i
ailla
Imam ash-Shafi‘i related in al-Umm 2
a hadith with a
mursal isnad accord a .aisl
I! which the Messenger of Allah # said: “Look for acceptance of dua’ when
? ha wla wa la quwwata ilia bi-lldhi-l-Azizi-l-Hakim, Ma shaa-llah, la
meet, after the iqamah for saldh and when rain is falling” i'tasamna bi-lldh, ista’anna bi-llah, tawakkalna ala-llah.
ta Hid bi-llah,
I say that it is mustahabb to recite what one finds easy from the Qur’an
us all by the Ever-Living, the Eternally Self-Sustaining,
Who
say the du'a’ of difficulty which we have mentioned ne says: “Ifortify
earlier. Ibn ‘Abbas ^ u
and I repel evil from us with
There is no might or power but through Allah
'
that the Messenger of Allah t|| used to say in moments of difficulty: “There
but Allah, the Great, the Clement. There no god but Allah, Lord of the Mighty
is
is
I f’k 1u the Immense!”
There is no god but Allah, Lord of the heavens and Earth and Lord of the Noble 7
i\z\ 6>jL> N esiSi ^
I 1 j$\ 43 &i % *4 'i iiii
4 H 1 lid cuxs^j
4p\ j$\ 4# J?}i\

La
oijliili
ilaha illa-llahu-l-Azimu-l-Halim, la ilaha illa-llahu

4 &\ i ty 1 Hassantuna kulland ajmaina bi-l-Hayyi-l-Qayyumi-
lladhi layamutu abada, wa dafatu ‘anna-s-su’a Bi-La
hawla wa la quwwata ilia bi-lldhi-l-Aliyyi-TAzim.
i One
Rabbu-l-Arshi-l-Azim, la ilaha illa-llahu Rabbu-s-samawati
wa Rabbu-l-ardi wa Rabbu-l-'Arshi-l-Karim.
should say what we mentioned earlier in another hadith: There is

m
no go Sill
1 one says: “O You Whose
exceeds all other goodness, Owner of this world and the
O You Whose
Beneficence existed before time began,
Hereafter, O Living, O
Youfor whom nothing is impossible or

|!i
Allah, the Forbearing, the Noble. Glory be to Allah, Lord of the Seven Heavens and mg, O Master of Splendour and Grandeur,
jfl fJjiftrt]
t! Help us against these enemies of ours
and others and make us swiftly triumph
of the Mighty Throne. There is no god but You. He whom You protect becomes mi
and glorious is Your acclaim. » ;m with well-being and general safety’.’
If U
jl i3y 4iUo3
jA U jUo-^1
4q1
oljUDl Cjj aiil jUdi eS iJJU t> t
c
Hr
Jjus fy edit
laiiiulj 3!j ^ jA \j ^ ^ if
Jl
633
dtlaa
La ilaha illa-lldhu-l-Halimu-l- Karim. Subhdna-llahi Rabbi-s-samawati-s-sabi as
’•
It jjlc- ZAc- f ‘j**. 4^3
«
,v a-
wa Rabbi-l Arshi-l-‘azim. La ilaha ilia Ant, 'azzajaruk, wa jalla thanauk. .
a®
Qadlma-l-ihsdn, yd man ihsanuhu fawqa kulli ihsan,ya Malika-d-dunya
One should also say that which we introduced before in another hadith: Allah -l-akhirah,yd Hayyuya Qayyum, yd Dha-l-Jaldli wa-l-Ikram, yd man
sufficient for us and most excellent is He as a Protector. 3
m yu'jizuhu shay’un wa la yata'azamuh, unsurna ala a da ina ha uld i wa
ailing I lhayrihim, wa azhirnd

of the above are strongly enjoined,
‘alayhim fl afiyatin ‘ wa salamatin ammatin
and have been tried and

ajila.
tested.
Hasbuna-llahu wa ni'ma-l-Wakil.

2 Al-Umm (1/223).
Quran 3:173.
4 1a§g§j 3
315
Kitab al-Adhkar
THE BOOK OF REMEMBRANCES on the Day #
159
HfH
a
|f t
m,n
ke d him- “Did
you run away from the Messenger
«*k "But the Messenger of Allah
of Allah
did no.
al-Harith holding the reins.

run
The
away. I saw
Messeng
*
mule with Sufyan ibn
V:
*’h”s white
was sa y' n S’
THE PROHIBITION OF NEEDLESSLY
lah 0
and that is no lie;
the Prophet
RAISING THE VOICE IN BATTLE
^ and I am the son of Abd
al-Muttalib.’”
1
3
and sought help.’
“And he alighted, supplicated
and we relate from Sunan of Abu Dawud from Qays ibn Ubad, a Tabi\ may
the narration it is,
saw the Prophet* moving
Allah be merciful to him— spelled with a dammah on
the ‘ayn and an undoubled
rile in both Sahihs that ai-BariP his abdomen.
* also said, '1
Dost had covered the skin of

ba ’—that the Companions of the Messenger of Allah used to dislike it when #
people fg he Day of the Confederates.
1
raised their voices in battle.

guided,
not been for You,
we would not have been
d it
or prayed,
we would not have given charity,
upon us,
ad down peace and tranquillity
160 when we meet the foe.
and make our feet firm
ey have
transgressed against us;
2
when they wanted trouble we refused.”’
SAYING SO-AND-SO’ IN BATTLE IN

‘l AM
\j£&\ Li l— N3J fJ$\
e
ORDER TO TERRIFY THE ENEMY ij \ —islL ^3

st
the Sahihs of al-Bukhari and Muslim that the Messenger of Allah

we RELATE from
am the Prophet and that no and I am the son
# said on the Day of Hunayn:2
“I is lie;
l_Li L_3 h
of Abd al-Muttalib.” j
Salamah ibn al-Akwa‘

same Sahihs related that when Alt
wa tasaddaqna wa la sallayna.
We relate in the that
Law IdAnta ma-htadayna Id
_
he said: am the one whose mother named wa thabbiti-l-aqddma laqayna. in

4* challenged Marhabah al-Khaybari
“I
Fa-anzilan sakinatan ‘alaynd
him Haydar (the Lion).” idha aradu fitnatan abayna.
Inna-l-uld qad baghaw alaynd ‘
ose w
We also relate from the same Sahihs that Salamah said, while fighting
* reported, The Md#*
t
that Anas
the day of destruction. the Sahih of al-Bukhari
1
am the son of al-Akwa and this relate in

attacked the camels: “I is
sn, were digging the Trench and carrying the earth

on saying.
their backs, We I
IS Muhammad [to stay true to] Islam . . ..
e ones who made a pledge with

'
.
L 1j
l6l
Muhammadan ‘ala l-Islami . .
Nahnu-lladhina bdyau
wage] jihad as long as we

1 live.
/A if
lother narration has: . . -[to
COMBAT
THE DESIRABILITY OF RECITING POETRY DURING
.liX U j£--
{
THE HADITHS in the previous chapter apply [here also]. _ ^ \ .ala-l-jihadi ma baqina.
We relate in the Sahihs of al-Bukhari and Muslim that al-Bara ibn'Azib & re P°
.
e Prophet ^ replied:
also reported
the
1 Abu Dawud (2656) and al-Futuhat (5/67). According to Ibn Hajar.this
the Messenger of Allah y§ in a hasan hadith reported by Abu Dawud.
hadith is
1 1 Muslim (1776).
-Bukhari (4317),
at-Tirmidhi (1688).
2 Al-Bukhari (4315) and Muslim (1776). d-Bukhari (4106) and Muslim (1B03).
-1 ii midhi (3856)-
3 Al-Bukhari (4296) and Muslim (1802). d-Bukhari (4100), Muslim (1805), and at
4 Al-Bukhari (3041)
and Muslim (1806).
317
316
‘O Allah, there is
no good but the good of the Hereafter,

( at ~
Kitab al-Adhkar
^'Aa\ U Aj ja 4)1
so bless the Helpers and the Emigrants.”’
m \JfJA
i
II lyf 4 J4aij 4l ja aILj ^ 4-4^ '4^3

Alldhumma innahu la khayra ilia khayru-l-dkhirah, j
/ , „ .o' > ±? i « «
fa-barik fi-l-Ansdri wa-l-Muhajirah.
|
j^4)llj
8ft late in the Sahihs of al-Bukhari and Muslim that Anas % narrated the hadith
of the Qur’an of Bi’r Ma unah whom the disbelievers betrayed and
e reciters
the uncle of Anas, Haram ibn Milhan, and pierced
)ne of the kafirun stabbed
aram said: “Allah is greater. I have triumphed by the Lord of the Kabah"' In
states: “Allah is the Greatest!”. I say that Haram has a fathah on
n version
’s
it
ers/w’and ra.
THE DESIRABILITY OF DISPLAYING PATIENCE AND '
STRENGTH TO A PERSON WHO HAS BEEN WOUNDED I

s Allahu akbar.fuztu wa Rabbi-l-Kabah.
and also giving him glad tidings of what he will attain because of his wounds
the Cause of Allah, and where he will reach because of his martyrdom, and urgi
him to be happy with that; and showing that there is no harm to him in that, b I
rather it is our aim and our ultimate hope and quest.
Allah # says:
j
“Think not of those who are slain in Allah’s cause as dead. Rather, they live,
1
finding their sustenance from their Lord. They rejoice in the bounty provided
behind, who have not yet joined them
THE WHAT TO SAY WHEN THE MUSLIMS ARE
by Allah; and with regard to those left I; VICTORIOUS AND DEFEAT THEIR ENEMY
[in their bliss], the [martyrs] glory in the fact that they have no fear, no 1
have they [cause to] grieve. They rejoice in the grace and the bounty from mm S*s
Allah, and in the fact that Allah suffers not the reward of the believers to be
imperative to give thanks to Allah ^ and to praise and extol Him, acknowl-
was] due to His grace and bounty, not our strength or power,
lost — those who answered the call of Allah and the Messenger even after
ft
that [the victory
being wounded. For those who do good and are Godfearing there shall be a :s at victory comes from Allah. One should be careful not to be impressed
by
1 rs, because there is a risk that it may weaken [one’s resolve]. As Allah says: #
great reward. Those to whom people said, ‘The people have gathered against
Allah did help you on many battlefields] and on the Day of Hunayn, when
you, so fear them.’ But that merely increased their faith and they said, ‘Allah
did
-ft umbers elated you, but they availed you naught. So the earth, though wide,
is enough and the Best of Guardians.’ So they returned with blessings
for us
2
ain you, and you turned back in retreat.”
and bounty from Allah and no evil touched them. They pursued the pleasure
of Allah. Allah’s favour is indeed immense.” 1
fii
;*A
’fUjS
•>, i" if IQ . i— rV & ' U'' ; A\\ *t' .A; \2\1\
y>- *'•'
oyjji ffi J? 44°' ^
^4
Si I ya
^ p jj
jJL jA alll
Bukhari (4092) and Muslim (677).
ir’an 9:25.
319
WHAT TO SAY WHEN SEEING THE MUSLIMS DEFEATED MCOURAGEMENT for the imam to PRAISE THOSE
MAY ALLAH THE MOST GENEROUS BE OUR REFUGE WHO HAVE DISPLAYED SKILL IN BATTLE
IT IS mustahabb, upon seeing this, to hasten to do dhikr of Allah from the Sahihs of al-Bukharl and Muslim that Salamah ibn al-Akwa‘
% be E
Him and implore Him to fulfil His promise to the
giveness, supplicate to
assist them and make their religion prevail. One
beh
I long hadith about the
disbelievers who attacked the pasture of Madinah
distress cited above: 1here

should supplicate
no god but Allah, the Great and the Clement.
is
with the'rf6 the she-camels.
f the hadith
Salamah and Abu Qatadah went
before stating that the Messenger of Allah
after them.
said: “Our best^
He recounted
Th er .
god but Allah, Lord of the Mighty Throne. There is no god but Allah, Abu Qatadah and our best foot soldier was Salamah.” 1
Lord of the h ( n today was

and the earth, Lord of the Noble Throne.
;
fli
H 4,3 & i jji n ^ji jin <i\ jji
cjj c/jj oijiiiji c/j jiii Sij
La ildha illa-lldhu-l-Azimu-l-Halim, Id ildha illa-lldhu
la ildha illa-lldhu
Rabbu-l-‘Arshi-l-azim
Rabbu-s-samawati wa Rabbu-l-ardi Rabbu-l-Arshi-l-kari
m WHAT TO SAY UPON RETURNING FROM AN EXPEDITION
It is mustahabb to supplicate with
RE
dud’s apart from the above, and the daavi
DITHS ON this subject will come in the chapter on adhkar for travellers. And
which will be
narrated in the chapters on fear and destruction. As we
have mention
when the Messenger of Allah s|§- saw the Muslims being is by Allah.
defeated he dismounted ai
asked for help and supplicated. The outcome of this was victory; and “You have
. :
the Messenger of Allah an excellent exemplar” 1
(j* f. ) ^ ^ jj
aLIo- ojîI Jill
We relate in the Sahih of al-Bukharl that Anas

the Muslims were exposed and undefended. My
narrated:
paternal uncle,
“On the Day of Uhi
Anas ibn an-Na
1 ISTIKHARAH AND CONSULTATION
said: O Allah, I apologise for what these people are doing [meaning the Companior
and I absolve myself from what these people [the mushrikun] are
doing.’Then he we hat it is when contemplating making a journey, to consult those
mustahabb,
forward and fought until he was martyred. We found him
with more than eighty st; one knows to be sincere in their advice and kindness, who are experienced,
wounds from swords, spears and arrows.” 2
ose religion and knowledge one trusts in. Allah H says: “And consult them
1 9 natter.” 2
^ S
texts in evidence of this are many. When a person has consulted others and it
eome him
clear to that there is benefit in the journey, he should seek the guid-
A Allah. He should perform two rak'ahs of nafil salah and supplicate with the
0fjg f istikharah mentioned above in the chapter on that subject. 'Ihe proof for the
i
1 Qur’an 33:21. Bukhari (3041) and Muslim (1806).

2 Al-Bukhari (4048), Muslim (1903), and at-Tirmidhl ran 3:159.
(3198).
320 321
Kitdb al-Adhkar
and hypocrisy. One must
practice of istikharah is in the hadith previously mentioned from Sahih al-B jn his m ind, and avoid treachery, deception
u kh dr -
1 ’Musi unlawful actions.
dua and the attributes of the committing treason or other
We have already discussed the etiquettes of this r
suchlike, he must learn what
saty
rTent or employee involved in loans and
28B;Cw and what is not; what is permissible
about what is permissible to buy
in and what is not. He
should
p|H|
1
It at is not;
and what
^transactions it is essential and
is permissible to deal
compulsory to have witnesses to and wh.ch
II and which are not.

w hjch journeys are permissible
'
j
the
those mentioned above, if they intend to travel across
168 'moerative for all
traverse the sea an
IL the conditions
under which it is permissible to
and it is not
mentioned in books of jurisprudence,
not. All this is
ADHKAR TO PERFORM AFTER DECIDING TO TRAVEL

9
m
'Si
which
date to delve
it is
into a detailed study in this

book. goal is only to explain
and a good end for mysel

My e
my
for ability and guidance
' ,
I I ask Allah
’
m adhkdr
and
.
the Muslims.
once one is certain about travelling, he should strive to accomplish certain things, J ,
all
He should draw up a will and he should have the will witnessed. He should seek J
pardon from all those with whom he has had dealings or relationships. He should
seek the pleasure of his parents, teachers, and mentors. He should repent to Allah ,i
and ask for His forgiveness for all sins and transgressions. He should beseech Allah
for His help on the journey.
One should also strive to learn what will be required on the journey. If he is light "
ing for the Cause of Allah, he should learn what those fighting
for the Cause 01 Vlah
\
an LEAVE HOME
ADHKAR TO SAY WHEN INTENDING TO
should know about doing battle, inviting [people to Islam] and things concerning
booty, the gravity of defeat in battle, and so on.
If going for Hajj or ‘Umrah, one should learn the
relevant rituals and take a book
m«un
i, based upon
“I'm to-** “
the hadith of
home
Muqalt.m
- » I”***
ib„ al-Miqdam, the
T mCompamon | !
..*.
about it with him. Even if one knows the rituals one should still take a book with him, h,s fam.ly w. h
Cause of Allah, and others, s ould
’'ir) sorted that the Messenger of Allah »
said: "No-one has left
to
for this is better. Likewise, those fighting for the
than two rakWts that he performs
among them when he intends
tog better
take along a book which teaches what they need.
Kt-Tabarani narrated it.
If one is a trader, one should learn whatever he requires concerning

trade, v hat III
mmfording to some of our mustahabb-to recite‘.Qul Ya
is valid and invalid, what is lawful and what is unlawful, what is desirable and w
|g
m [ShafiT] colleagues,
after al-Fdtihak
it is
and Qul liuwa-Uahu Ahad

a-l-Kdfirun in the first of these,
what permissible and what profitable. If one is a person dev oted to
A udhu bi-Rabbi-l-falaq in the
disliked, is is Qul
Others say that one should recite
is
people, he should
::e second.
the worship of Allah, travelling in order to seclude himself from Qul A'udhu bi-Rabbi-n-nds in the
second. After saying the
most essential thing ’ill fter al-Fatihah and ,
that whoeve,
learn what he requires about matters of his religion; that is the Throne. It has been reported
to seek. If one
are lawful
is a hunter, he should learn what hunters need
and which are unlawful; what is lawful and unlawful to hunt;
and w
ar,m
to know: which anil ah
|wt 1
8
.he should recite the Verse of the
the Verse of the Throne before he
leaves his home will not be
ing that he dislikes until he returns.* It is

afflicted
mustahabb to recite the chapter Li-ifo/i

is necessary to slaughter and what is
acceptable when killed by a dog or an the Shaft .jurist
it
.ysh> The Imam and eminent
master Abu T-Hasan al-Qazwini,
sin
If one is a shepherd, one should learn what we
have mentioned about others and evident gnoses, sau a 1
sW had self-evident miracles, and luminous states,
from other people. One should learn what one nee about to travel an
as those living in seclusion
gs security all evil. Abu Tahir
from ibn Jahshawi said: “I was
towar
know about kindness and compassion for animals, having a pure intention in at-Tabarams work
this hadith was reported
them and their owners, and vigilance in protecting them. One should
from their owner to slaughter occasionally
get permiss
what one needs.

j
m ~Al^hM 05-107) Ibn Hajar mentioned that

in chain but it is
its
raised to the level of by other support.ng
ft—
travels as the emissary of one ruler to another, it is essential that he find a source for this hadith
with this S P^^
If one Ibn Hajar said he could not
how to reply to whatever
^ ‘‘l-Futuhat (5/108).
whose chain contams some weakne s, which
the etiquettes of addressing high-ranking people and
hadith
transpire in conversation. He must learn what is lawful for him by way of

hospi- ^ the meaning of it is mentioned in a gharib
rted by Ibn as-Sunni, al-Bayhaqi in ash-Shuab and

Abu ash-Shaykh in Thawab al- amal.
advice, m
and gifts and what is not. It is imperative that he be heedful of sound ^
323
322
I was fearful, so I went to al-QazwIni and asked him for a du'a. He told me -‘V
wants to travel and fears an enemy or loneliness should recite Li-ildfi
Q ur
is security from all evil.’ I recited it and no incident has befallen me until no
mustahabb, upon completing this recitation, to supplicate with sincerity
an,
the adhkar to perform when leaving
The best thing to say
awayfor me the difficulties

is: O Allah, I seek Your help and in You
of my affair and ease the obstacles
I trust.
in
O Allah
my journey. Gra
'
P
tioned at the beginning of this book what one should say on leaving the
more good than I have asked for, and turn away from me all evil. O my Lord
m ustahabb for the traveller and he should say it as many times as pos-
my breast, illumine my heart, and make my affair easy. O Allah, I ask You his is
for m
and I entrust to You myself, my religion, my family and my relatives and ;
mustahabb for him to bid his family, relatives, companions and neighbours
all th
have favoured me and them with in this world and the Hereafter. So protect One should request their du'a and also make du'a’ for them,
us al
late in the Musnad of Imam Ahmad ibn Hanbal and elsewhere that Ibn
every evil, Most Generous One.
narrated that the Messenger of Allah ^ said: “If Allah is asked to protect
1
He will protect it.”

it g,
who
late in the book of Ibn as-Sunni from Abu Hurayrah reported that
jyj itSjlfo I
O) ^ JS. 4-a
j&\ fys nger of Allah ^ said: “Anyone who is about to travel should say to those
he leaves behind: I leave you in the care of Allah, Who does not allow anything
J jisj 3
2
iJdJj ed to Him to be lost!'
>
^ Vfffl JA Aj (jic- C-liul U _
(
Allahumma bika asta'inu wa ‘alayka atawakkal. Allahumma dhallil li suiibat Astawdi'ukumu-llaha-lladhi la tadi'u wada'i'uh.
amri, wa sahhil ‘alayya mashaqqata safari, wa-rzuqni mina-l-khayri akthar,
we relate that Abu Hurayrah also reported that the Messenger of Allah
mimma atlub, wa-srif anni kulla sharr. Rabbi-shrah sadri, wa nawwir qalbi, wa
“When any of you is about to travel he should bid his brothers farewell, for
yassir li amri, Allahumma inni astahfizuka wa astawdi'uka nafsi wa dini ••
I puts benefit [for him] in their du'a”.’ The Sunnah is that the one whom you
ahli wa aqdribi wa kulla ma an'amta ‘alayya wa ‘alayhim bihi min akhiratin
ding farewell should say to you the following words, which we relate from the
dunya, fa-hfazna ajma'ina min kulli sum yd Karim.
him: “Come, let
of Abu Dawud that Qaz'ah reported that Ibn ‘Umar said to
One should begin and end his du'a’ with praise of Allah and invoking
II way the Messenger of Allah bade me farewell: 7 entrust
blessi §48 you farewell the
and greetings on the Messenger of Allah When one stands up after sitting 7 7 j !
igion, your trusts and the last of your deeds to Allah!”*
should say [the du'a] we have related below from Anas i^,.
to
fast.
We relate that
O Allah,
Anas
go on a journey he said when standing up:
% reported that when
“O Allah, to You I turn, and to You lh
my sufficiency for that which preoccupies me and that which does
be
the Messenger of Allah $§ was a
t
r §1
Astawdi'u-lldha dinaka wa amanataka wa khawatima
&\hjill
'amalik.
preoccupy me. O Allah, provide me with fear of You, forgive me my sins, and turn i
a,rding to Imam al-Khattabi, ‘trusts’ refer to one’s family and those that he leaves
towards good wherever I may turn!’'
HO » and the wealth that is with one’s custodian. He said that religion is mentioned
ause difficulties are most likely to arise whilst travelling. Sometimes it could
4 aJ
N
j Uj ^ Ifc U iiLj one to neglect certain religious matters.
e relate in
the book of at-Tirmidhl that Naff reported that Ibn ‘Umar said:
the Prophet |§. bade a man farewell he would take his hand and not release
d until the man removed it. He said: 7 entrust your religion, your trusts and
Allahumma ilayka tawajjaht, wa bika-'tasamt. Allahumma-kfini ma
t fyour deeds 4
to Allah’.”
hammani wa ma la ahtammu Allahumma zawwidni-t-taqwd,
lah.
;
wa-ghfir li dhanbi, wa wajjihni li-l-khayri aynama tawajjaht. 1

m atl U/82),au-Nasa and al-Futuhat (5/113)- Ibn Hajar grades this hadith as sahih.
i (509),
if 1
as-Sunni (506). an-Nasa i (508), and al-Futuhat (5/114)- Ibn Hajar states that this is a hasan hadith.
Ibn as-Sunni (496) and al-Futuhat es<
i
(5/11). Ibn Hajar states that this hadith is gharib, and go Dawud (2600) and al-Futuhat (5/116). Ibn Hajar grades it as hasan.
mention certain weaknesses in its chain. firmidhi (3438). Ibn Hajar grades this hadith as hasan owing to the supporting narrations for it.
324 325
is
Kitdb al-Adhkar
M Wm THE BOOK OF REMEMBRANCES |||||pv
171
We relate in the book of at-Tirmidhi also that Salim % reported that Ibn'U
used to say to people who were about to travel: “Come close to me so that I r
you farewell as the Messenger of Allah # used to bid us farewell. He said:'/

righteous
of seeking advice from the
your religion , your trust, and the conclusions of your deeds to Allah!”' Accor P'„E desirability
at-Tirmidhi, this hadith is hasan sahih.
and Ibn Majah Abu Hurayrah 4
that
’Mi*
>> 1REL roM the books of at-Tirmidhi

z
M
,.
p
travel, so give me some
^ 0
£
•dUu-C- lilljLolj dllj2 ^ f a man S aid- “Messenger of Allah, I am about to

t
Messenger of Allah # said: “I advise you to have fear of Allah * and

Astawdi'u-llaha dinaka wa amanataka wa akhira ‘amalik. O Allah, shorten
life' mr on every ascent.” When the man turned away he
said:
putney easy for fe rn.” A.-Tlrmidhi d«cnb„

We relate in the Sunan of Abu Dawiid and others, with a sahih isnad, that 'A gj /or U „ and make , he
ibn Yazid al-Khatmi, a Companion, %, reported that when the Prophet % ba hasan.
army farewell he would say: ‘7 entrust your religion, your trusts and the conclu
2
of your deeds to Allah"
If m kan/win 'alayhi-s-safar.
AUkummu-twi laku-l-bu’da
tili-iHfj dido 4X\
Astawdi'u-llaha dinaka wa amanataka wa khawatima ‘amalik.
We relate in the book of at-Tirmidhi that Anas #, narrated that a man came to I
Messenger of Allah # and said: “I am about to go on a journey, so give me provisi 172
He said: “May Allah equip you with fear of Allah"
REMAINING BEHIND
THE DESIRABILITY OF SOMEONE
BLESSED PLACES
Zawwadaka-llahu-t-taqwa. ASKING A TRAVELLER FOR DUA AT
He said: “Give me more.” He added “And may He forgive your sins!’

:
the person who remains behind is of higher standing than

THIS applies EVEN if
WM!
.dlljiîc-j that ‘Umar ibn
Effete in the Sunans of Abu Dawud, at-Tirmidhi and othersperform Umrah
Waghafara dhanbak. phattab * reported: “I asked the Prophet » for permission to H
us, my brother, in your du a .
C“He granted permission and said:‘Do not forget

me
He said: “Give me more.” He added: “May Allah make goodness easyfor you whe me than owning the world. According
hasan.
Raid something which was more pleasing to
you are.” 3 According to at-Tirmidhi, this hadith is 3
At-T.rmidhi de-
to another report he said: “Let us share in
your dua, my brother.
scribed this hadith as hasan sahih.
Wa yassara laka-l-khayra haythu ma kunt. iff-

.ijJulcO IdoJ N
La tansana yd akhi min du d ik.
I
Ashrikna yd akhi fi du a ik.
hasan due to 1 s P who grades it as sahih,

1 At-Tirmidhi (3439), Ibn Majah (2826), and al-Futuhat
porting narrations.
(5/118). This hadith is
1 1
At-Tirmidhi (3441), Ibn Majah (2771), and al-Hakim
Atidadh-Dhahabi agrees.
in al-Mustadmk (2/98),
1 1 i 2 Abu Dawiid (2601), Ibn as-Sunni (505), and an-Nasa’i (507).

1 2 Abu Dawiid (1498) and At-Tirmidhi (3557). who grades it as hasan.
At-Tirmidhi (3440). Ibn Hajar grades it as hasan.

3
327
326
Kitab al-Adhkar
sakhkhara land hddha wa ma kunna
li-llahi-lladhi
Al-hamdu
ila Rabbina la-munqalibun.
lahu muqrinin, wa inna
Al-hamdu li-lldh (xf).
Allahu akbar (xy).
WHAT TO SAY WHEN MOUNTING AN ANIMAL Subhanaka inni zalamtu nafsi fa-ghfir li, tnnahu
yaghfiru-dh-dhunuba ilia Ant.

la
allah $ “And He has made for you ships, and cattle on which you r
says:
e i<j •
(in the Chapter on Hajj) that ‘Abdullah ibn

Umar
order that you may sit firmly on their backs and remember the favour of your I.late in the Sahih of Muslim
Lo straightened up on h» «md when
#
saying: ‘Glory to Him Who has subjected these to us, for we would never be able jjjpte !l that when the Messenger of Allah
thrice. Then he sa ‘ d: ry * e *
do it unaided. And surely to our Lord we shall be returned.’”
1
t
s
Mg® out on a
journey he said: “Allah is greater”
could not have accomplished it,
this to us, for we
f°
and ru y
VV ho has subjugated and deeds
>!'*
jjl ^ , O Allah, we ask You for piety andfear of Allah
are returning.
J mi'
Allah, make this journey easy
pleased on this journey of ours. O
'
Ich You wtll be

distance. O Allah, You are the
Companion on the journey
dfold up for us its
protection from discomfort on
e Deputy
among the family. O Allah, I seek Your
(o 123 * j-i US'Uj llii UJ outlook, and from any evil befalling my wealth orfamily.
: rneyand from a gloomy
repenting, worshipping,
vm say the same and add: Returning,
We relate in the books of Abu Dawud, at-Tirmidhl and an-Nasa’i with sahih isnat onereturns one should
m.Jg Lord: 'rhe wording is from Muslim’s
version.
that ‘All ibn RabTah related that he saw an animal being brought to ‘All ibn AbiTal our
for him to ride. When he put his foot in the stirrup he said: “In the name of Alla
.(r) aiil
When he straightened up on its back he said: “All praise is due to Allah. Glory be
Him Who has subjected this to us, for we could not have accomplished and truly to 0 it,
1
^ j^^
Lord are we returning’.’ Then he said: “Praise be to Allah” thrice. Then he said: “Alh
is greater” thrice. Then he said: “Glory be to You, I have wronged myself so forgiven U
None forgives Then he smiled. Someone asked him: “O Leader of
sins but You’.’
Believers, what makes you smile?” He said: “I saw the Prophet do what I did, ai
tl
J$\
I
J cS\ ^
then he smiled. I asked: ‘Messenger of Allah, what is making you smile?’ He replie
me my i j cJdlS ijLj zKj t&j Z Jl r^'
‘Your Lord
that
According
none
is pleased with His slave
forgives sins but Him.’”
to at-Tirmidhl this hadith

2
when he
The wording of
is
says “Forgive
this version
hasan. Elsewhere in some

is
sins”,
from Abu Dawi

versions,
knowii
it is sa
* H\j juli
to be hasan sahih. Allahu akbar (X3).
a Subhana-lladhi sakhkhara land hddha

wa md kunna lahu muqrinin wa
-'SSI
inna ila Rabbina la-munqalibun.
Alldhumma innd nas'alukafi safanna
hawwtn
hadha-l-birra wa-t-taqwd, wa mina-l-amali md tarda. Alldhumma
.6
£3 aJ U3 lii 4 aj
budah. Alldhumma Anta-s-Sahi u
'alaynd safarand hddha, wa-twi anna
Alldhumma inni audhu bikamin watha i-
fi-s-safari wa-l-Khalifatu fi-l-ahl.

.(r)diiUJi
1 s-safar, wa ka’dbati-l-manzari wa sui-l-munqalabifi-l-mah wa-l-ahl.
hamidun.
.(r)j£U I A’ibuna taibuna abidun, li-Rabbina
would say takbir when they

bu Dawud’s version adds: “The Prophet and his army
.Col Sll c>jj1)I jiiu N Aj] cUJJj> when they descended
mbed prominences along the road and would say tasbih
reported that w ten *
Bismi-llah.
We relate in the Sahih of Muslim that ‘Abdullah ibn Sarjis -
protection from the 1
e Messenger went on a journey he would seek

of Allah $
1 Qur’an 43:12-14.
[
Muslim (1342) and Abu Dawud (2599).
(26o2),at-Tirmidhi (3443), an-Nasa’i (502), and al-Futuhat (5/125). This hadith
is
2 Abu Dawud
329
Kitab al-Adhkar
Acuities of the journey, sadness on his return, infidelity attei faith, the pray
family.
oppressed, and evil befalling his wealth or
books at-Tirmidhl, an-Nasa and Ibn Majah, with sahih A SHIP
We relate in the of i
is
WHAT TO SAY WHEN BOARDING
reported that when the Messenger of Allah s§ went
that ‘Abdullah ibn Sarjis <$>
the journey and the D movement
journey he would say: “O Allah, You are the Companion on name of Allah be its
among thefamily. O Allah, Iseek Your protection from

infidelity after faith, beseeching
difficultieson the journey, sa
You as an oppressed person, andfrot

m So he said, 'Embark on it In .he
on returning, lllll
hadith as hasan sahih. He
befalling my wealth orfamily’: At-Tirmidhi describes this
he narrated the word al-kawn with the letter
that al-hawr bad al-kawr means that
al-kawr with the letter ra. According to
at-Tirmidhi, both versions have var: 1 "And He has mad, for you ship, and mounts on which
you ride.”
and
It means returning from belief to disbelief or from
obedience to disobedience. Re u, says ,
good
mean from one thing to another thing, such as from
evil [to j . Thes.
can only
said the same: that these words with
at-Tirmidhl’s words. Other scholars have
from any place or any deficiency [or fail
. , c„r,h„ Husayn ibn'Ali
as Sunni that
reported* that the
the letters nun and ra mean returning * Kla, drowning fo, my Ummuh is
.0 say
the version with rd’ is taken from tying
They say that
a turban (takwir al-imai V" ^ at said- "The protection from
name be its movement and
of Allah
rest. Tru y my
and the version with the letter nun is taken fro [a ship], 'In the
which means coiling and knotting it; [boarding 1
Merciful
Most Forgiving, Most
.
the verbal noun kawn, which means remaining or existing. is
the most widespread and the one

that the version with the letter nun is
is i
I say
the best known of them.
most of the sources of Sahih Muslim, and indeed
it is
Al-wa'tha, with fathah on the wdw and sukun on the 'ayn, means difficulty,
^
I Bismi-lldhi majrShd wamurs M, Urn. MU ta-Glm/Mr-Kota-

sadness, and the like, and the wop
al-ka’abah means ‘a change in oneself from
“ • t No r
—
word
al-munqalab means ‘the place of return. “
C*3i
n Day of Judgment the
whole
and Fxalted is He above the
J>\
t js AiuUdlj ijJuJh
»££•*>** “ whm boardinB:
t °y»j udJO iout mention of, ‘A ship .
.jdlj iy* jfj
Allahumma Anta-s-Sahibu fi-s-safar, wa-l-Khalifatufi-l-ahl.

Allahumma inni audhu bika min wathai-s-safar,
wa kaabati-
l-munqalab, wa mina-l-hawri bada-l-kawn,
wa min dawati-
wa min sui-l-manzari fi-l-ahli wa-l-mdl.
l-mazlum,
At-Tirmidhi (3425), an-Nasa i (8/272), and Ibn Majah (3888).

1
330
Kitab al-Adhkar
Returning,
.
. an d His is the praise, and He has power over all things.
Allah has fulfilled His

prostrating before our Lord, praising.
WitZpZg,
Hg This
the confederates by Himself.
to His servant, and routed
d eiven victory
’
THE DESIRABILITY OF MAKING DUA WHILST TRAVELLING

B ’’
'° r
T* of a l.Bukhari s
variant. Muslim’s variant is the
same except that only
expedition” is not in it. Instead of
I
that it reads: when

he said a military
f
parties, Hajj or ‘Umrah’.’
from armies, raiding
means irtafaa, ‘he ascended over’,
and fadfad with a fathah
we RELATE from the books of Abu Dawud, at-Tirmidhi and Ibn Majah iThat awfd,
‘climbed’,
means
tha at the end another dal,
between them a dal with a sukun and
Hurayrah % reported that the Messenger of Allah said: “The du 'a ’of three k fa’s and in
‘waterless desert in which there is
nothing, and
is accepted, without any doubt: the du‘a’ of someone who has been wronged, the Amazed land’; but some say
others say ‘rugged high ground.
of a traveller, and the dua of a father against his son.”' At-Tirmidhi describes rugged land with pebbles’ and yet
‘elevated
'say
hadith as hasan. Abu Dawud’s version does not have ‘against his son’.
^ aJj taj tlLji N 0^.3 &>\

%
1
dj-p-
cl
wahdahu Id sharika lah, lahu-l-mulk, wa
La ildha illa-lldhu
‘ala kulli shay’in qadir.
A’ibund
lahu-l-hamd, wa Huwa
THE DESIRABILITY OF A TRAVELLER SAYING TAKBiR
WHEN ASCENDING A HILL, AND TAHMW AND t td’ibun, ‘abiduna sajidun, li-Rabbind hamidun.
wadah, wa nasara ‘abdah,
Sadaqa-llahu
wa hazama-l-ahzdba wahdah.
TASBIH WHEN DESCENDING INTO A VALLEY
e relate in the two SahihsAbu Musa al-Ash‘ari
that
narrated: “We were with *
valley we would say There is no
we relate from the Sahih of al-Bukhari that Jabir %, narrated: “When we ascer mhet # and when we looked down upon a
we would say: ‘Allah and when we descended we would ‘
mm our voices.” Then the Prophet
takbir, raising # said: People, be
Allah’.”*
is greater,’ say: Glory
9 t Allah’ and
0 yourselves, for you are not
calling on one who is deaf or
2
who is absent. He is
'ou, He hears and is near.”

yourselves
with a ba means “be gentle to
.
ay that irbau
in the chapter on the recommendation to
e narrated a hadith from at-Tirmidhi
r
of Allah
.Alii
advice, in which the Messenger of Allah
said: “You must have fear #
on every ascent.”
Allahu akbar. m ~
;ay takbir
when the Prophet
1 relate in the book of Ibn as-Sunni that Anas * narrated
that
Subhana-llah.
“O Allah, to You belongs exaltation
tended to a high place in the land he would say:
We narrated a hadith from Abu Dawud in the chapter on what to say when moi belongs praise in every situation
3
I
.
very high place and to You

ing an animal. According to Ibn ‘Umar the Prophet and his armies used to
takbir when they ascended and tasbih when they descended. 3 .(JU- JS” p. i pp ^
when
We relate in the Sahihs of al-Bukhari and Muslim
the Prophet sg returned from Hajj or
‘
Umrah — the
that Ibn ‘Umar
narrator said,
reported
“I only kno
t
I
r
Allahumma laka-sh-sharafu ‘aid kulli sharaf, wa laka-l-hamdu ‘aid kulli had.
that he said ‘a military expedition’” — whenever he climbed a hill or hillock he

salt
“
takbir thrice, and then said: There is no god but Allah, the One Who has no partne
( 95 o),
and
Abu Dawud (2770), at-Tirmidhi
Al-Bukhari (6385), Muslim (1344), al-Muwatta (./ 411),.
1 Abu Dawud (1536), at-Tirmidhi (3442), Ibn as-Sunni (501), Ibn Majah (3862), and al-Bukhari
al-Adab ai-mufrad This hadith graded as sahih by Ibn Hibban (2406). at-Tirmidhi (3371), and Ibn Majah (3824).
(32).
m
is
d-Bukhari (6384), Muslim (2704), Abu DawGd (1527).

2 Al-Bukhari (2993), an-Nasa’i (541), and Ibn as-Sunni (517).
t>n as-Sunnl (523).
3 Abu Dawud (2599).
332
Kitab al-Adhkar
l80
THE PROHIBITION OF RAISING

WHAT TO SAY WHEN ON A DIFFICULT
EXAGGERATEDLY IN TAKBIR AN
AND RECALCITRANT ANIMAL
the hadith related by Abu Musa
to this.
al-Ash‘ari ^ in the previous
chapter - relate from the book of Ibn as-Sunni, a master upon whose greatness, reliable
"
religiosity and scrupulosity there is agreement, that Abu Abdullah Yunus
' niory,
Dinar al-Basri, the famous Tabi\ said: “No man who rides on a difficult
'bn'Ut’ayd ibn
'
in its ear: ‘Do they seek anything other than the religion of Allah, when
ninial says
the heavens and on Earth have,

willingly or unwillingly, bowed to His will,
all in
2
be returned?’’ without it stopping, by permission of Allah.”
V' and to Him they shall
Afaghayra dini-llahi yabghima wa lahuaslama manfi-s-

THE hadiths IN this regard are many and well-known. samawati wa-l-ardi taw'an wa karhan wa ilayhi yurjaun.
l8l
WHAT TO SAY WHEN ONE’S ANIMAL RUNS AWAY WHAT TO SAY UPON SEEING A VILLAGE WHICH
ONE DOES, OR DOES NOT, WISH TO ENTER
WE relate from the book of Ibn as-Sunnl that Abdullah ibn
WE relate from
that the Messenger of Allah # said: “If any of you has an animal theSunan of an-Nasa’I and the book of Ibn as-Sunni that Suhayb
a deserted land he should call out: O slaves
of Allah, seize it! O sh
related that the Prophet #
did not see any village he was about to enter without
For Allah igl has a blockade that will confine it.” 1
saying: “O Allah, Lord of the Seven Heavens and all that they give shade to and the Seven
of the demons and those whom they lead astray, and
Earths and all that they carry; Lord
4jji iUc. Lord of the winds and all that they blow away. ask You for the good of this village and
13 iljJLp-i *uj! 3Up Ij
I
the good
Ya ibada-llahi-hbisu! Yd 'ibada-llahi-hbisu! of its people and the good that is in it. We seek Your protection from its evil and
the evil
of its people and the evil that is in it!’
}
I say that one of our great and

knowledgeable shaykhs reh
animal— I think it was a mule— ran away. He Hill.
knew this hadith at
immediately restrained it for them. On
another occasion I was wit
when one of their beasts ran away and they
were unable to catch
and it stopped immediately, for no
other reason but these words, 1
Qur’an 3:83.
2 Ibn
as-Sunni (511) and al-Futuhat (5/152). According to Ibn Hajar, this narration is cut off ( maqtu ").
^ narration from Ibn ad-Dinar unknown.
i Ibn as-Sunnl (509). is
i An-Nasa’i (54a), Ibn as-Sunni (525), and al-Futuhat (5/154)- Ibn Hajar
A classifies this hadith as hasan.
334
335
183
•U*? ^ ^4 ^*->3 ‘^-^3*13 ~^j^\

Allahumma Rabba-s-samawati-s-sab’i wa ma azlalna,
j-?
wa-l-ardina-s-sab’i
m WHAT TRAVELLERS SHOULD SAY WHEN
ma aqlalna, wa Rabba-sh-shayatini wa ma adlalna, wa CONFRONTED BY AN OGRE
Rabba-r-riyahi wa
dharayn. As’aluka khayra hadhihi-l-qaryati wa khayra ahliha, wa
I
naudhubi
from the book of Ibn as-Sunnl that Jabir narrated that the Messenger
min sharriha wa sharri ahliha wa sharri ma fiha.
I relate
an ogre confronts you then the adhan
We relate from the book of Ibn as-Sunnl that ‘A’ishah «$, said: “When the f Allah
;
# s a ‘d: “If call
demon, and they are their magicians.The

Messe I S ay that
an ogre is a type of jinn or
of Allah # looked upon a region he was about enter he would say, ‘0 Allah,
to
I ask
I
eaning of taghawwalat,
‘confronts’, is that it manifests itself in various forms. What is
the good in this and the good You have gathered in it, and I seek refuge
from its evil a is that you should repel its
evil with the adhan, because Shaytan flees when
ntended
the evil You have gathered in Allah, give us our provision from
it. it, protect us from
lehears the adhan. We have discussed a similar eventuality in the chapter on what to
diseases, and endear us to inhabitants, and endear us to
its the righteous amongst appears to one at the beginning of the Book on adhkar and du‘as for
thet
ay if Shaytan
iccasional circumstances (On Occasional Matters); and we mentioned that one ought
\j> jsd-j oft)
^ tiiJU ^1 ^JJ[
0 occupy oneself by reciting the Qur’an because of the
dyat mentioned on that subject.
have also mentioned the words of the ‘ulama concerning hadiths about ghouls
ja HXf Ij cJui- ^3
I
ijjd ogres and their differences respecting them; and I have explained the matter in
[words and terms] used in the
„,y] book Tahdhib al-asma wa-l-lughdt concerning
‘amous books of fiqh. Whoever wishes may have recourse to that.

Allahumma inni as’aluka min khayri hadhihi wa khayri ma
jama' ta fiha, wa a'udhu bika min sharriha wa sharri majamata
fiha. Allahumma-rzuqna hayaha, wa a'idhna min wabahd, wa
habbibna ila ahliha, wa habbib salihi ahliha ilayna.

184
WHAT TO SAY WHEN DISMOUNTING
ve relate from the Sahih of Muslim as well as the Muwatta’ of Malik, and at- 1 ir-
roidhi and others that Khawlah bint Hakim reported: “I heard the Messenger of
WHAT TO SAY WHEN APPREHENDING HARM FROM SOME PEOPLE
4 $,
Mlah f| say: “Whoever dismounts at a place and then says I seek protection in the
t
we relate from the Sunans of Abu
Perfect words of Allah from the evil of what He has created, nothing will harm him
Dawud and an-Nasa’i with sahih isnads from
.” 2
Abu Musa when the Messenger of Allah tntil he sets off again from that place
al-Ash‘arI %, that apprehended harm HI
from people he said: “O Allah, we make You responsiblefor their slaughter and weseek
Your protection from their
CjIaIISI 4jdl oUli==u iijC -
evil”'
I A'udhu bi-kalimati-lldhi-t-tammati min sharri ma khalaq.

18
is
® We relate in the Sunan of Abu Dawud and others that 'Umar ibn al-Khattab %
Allahumma innd nafaluka ft nuhurihim, wa na'udhu bika min shururihim.
reported: “When the Prophet of Allah # was travelling he would say, when night
1
hav
It is mustahabb to supplicate with the du'a of distress and others that we 1 Ibn as-Sunnl
(524) and al-Futtihat (5/161). According to Ibn Hajar, all of the
narrators of this hadith
lre
already mentioned. trustworthy; but Hasan, who narrates from Jabir, did not hear it from him, according to the majority
scholars.
i Abu Dawud (1537). 2 Muslim (2708), Malik (2/978), and at-Tirmidhi (3433).
336 337
Kitab al-Adhkar
was approaching: ‘0 Earth, my Lord and yours is Allah. I seek protection in Ailed
your evil and the evil that is in you, and the evil that has been created in you, and t hamidun.
A’ibuna taibuna ‘abidun, li-Rabbina
of that which crawls on you. I seek protection in Allah from lions, black things,
scorpions, and the inhabitants of the land, parents and offspring alike!"'
=
U ytf niLi 4^ y* uJjjj 4

186
-Lwl hidfbs- 'yfi.
yj a v3^“
.jJj U3 jJ \j y»j uO (fr^ Cr?J ^ J'

B. wHAT TRAVELLERS SHOULD SAY AFTER THE SALAH OF SVBH
Yd ardu Rabbi wa Rabbuki-llah. A‘udhu bi-llahi min sharriki wa
after the saldh of
wa sharri ma khuliqa fik, wa sharri ma yadibbu 'alayk, jS travellers to say what others say
sharri maflk,
thaT 1T is mustahabb for
also to say that which
wa a'udhu bi-llahi min asadin wa aswad, wa min al-hayyati wa-l- explained. It is mustahabb for them
fiTwhich we have already
‘aqrab, wa min sakini-l-balad, wa min walidin wa ma walad.
fcate from the book of Ibn
as-Sunni: that Abu Barazah
reported that when e
*
P nJ
‘
Subh- the narrator said that he only

of Allah # performed the saldh of
Al-Khattabi said that 'the inhabitants of the land’ means the jinns that dwell 0
and inhabit the earth, as well as the regions of the earth. Creatures have dwellin;
'
L Jrf he sa id “during a journey”-he

raised his voice so that his
M
Companions
even those that have no building or house. He [also] said that ‘father’ can sometitri feM say: *0 M*. «f°
me my worldly
Y°“
m which my is m I o
Sim of my affairs. O Allah,
life,
are al-Khattabis words.
reform for
mean and ‘son’ can sometimes mean Shaytan. Those made my th
Iblls
The word aswad means an individual. Any individual can be called aswad I
[i fcce- “And reform for me my Hereafter, to which You have
pleasure from Your wrath; O

return
Allah, I seek protection in

.
“0 Allah l seek protection in Your

they need not be dark-skinned]. can grant what You withhold.
“None can withhold what You grant, and none
We relate in the book of Ibn as-Sunni that Anas *§> said: ‘Whenever we set out.v You" thrice;
You.
The might of the mighty does not avail them before
used to say tasbih until we halted on our journey”.
y\ XfJaSf - 1
i£$\ J, ^4
.(r) Us* Jl
WHAT TO SAY UPON RETURNING FROM A JOURNEY .(r) tiL lj£-\ jUlll uSbdxS* ja ^
it is sunnah to say what we have mentioned in the hadith related by Ibn Umar
when ascending and descending. amri, Alldhumma
in the chapter on what to say
Alldhumma aslih li dini-lladhi ja'altahu ‘ismata
t e
We relate in the Sahih of Muslim that Anas #„ narrated: “We returned with aslih li dunyaya-llati jaaltafiha ma ashi (x3 ).
<
his she-caim
-
Prophet #, Abu Talhah and I, and Safiyyah was riding behind him on Alldhumma aslih li dkhirati-llati jaalta ilayha
marji i (x3 ).
praising
min sakhatik, Alldhumma dudhu
Madinah he
‘
said: Returning, repenting, worshipping, bik (x3 ).

When we were close to Alldhumma a'udhu bi-ridaka
wa Id mutiya li-md mana wa
2
our Lord.’ He continued to say that until we reached Madinah.” La mania li-md atayt,
t,
la yanfa'u dha-l-jaddi minka-l-jadd.

Ib
and al-Futuhat (5/146)'
1 Abu Dawud (2603), an-Nasa’I (563) in ‘Amal al-yawm wa al-laylah,
Hajar grades this hadith as sahih. Ibn as-Sunni (516).

2 Muslim (1345).
339
338
1
1
WHAT TO SAY UPON SIGHTING ONES HOMELAND WHAT TO SAY TO SOMEONE WHO IS
RETURNING FROM A JOURNEY
it is mustahabb to say what we mentioned in the hadith from Anas ^ j n t

‘
Who has kept you, safe,' or ‘Praise be to
to say: Praise be to Allah
previous chapter. It is also mustahabb to say upon seeing ones homeland: “0 / i mustahabb
suchlike.
disunited affairs by means of you,’ or
give us stability and good sustenance in it” ho has joined together
.LA>- lijjj Ijl^S I4J UJ jo-fclji

.dJuilt
Al-hamdu li-llahi-lladhi sallamak.

Allahumma-j‘al la-na biha qararan wa rizqan hasana.
.(jJu £*> Ali
Al-hamdu li-llahi-lladhi jama a-sh-shamla bik.
I The hadith
will certainly give you increase.”'
i! ah # says: “If you give thanks I
in the next chapter refers to this.

l
)m,/A’ ishah
WHAT TO WHEN RETURNING FROM A

SAY ^0 >
JOURNEY AND ENTERING ONE’S HOME

m ;
we relate from the book of Ibn as-Sunni that Ibn ‘Abbas ^ related that wht
the Messenger of Allah # returned from a journey and went to his family he sal
“Turning turning, to our Lord returning, not leaving behind any sin [ unforgiven]”'
^
Tawban tawba, li-Rabbina awba,
i Lj uy,
la yughadiru hawba.
Mm
I WHAT TO SOMEONE RETURNING FROM AN
SAY TO
EXPEDITION FOR THE CAUSE OF ALLAH
I say that tawban tawba is asking for tawbah, ‘to turn towards’. It is in the accu:
tive case either by being connected to the implicit [phrases] ‘turn to us’ tub 'alayn Messenger of
book of Ibn as-Sunni thatAishah #, said: “The
(
thesam
ELATE from the
tawba) or‘we ask You for repentance’ {nas’aluka tawba). The word awba is in
him and took his hand,
phras # had been on an expedition. When he came in I met
sense and takes its meaning from the verb aba, meaning ‘he returned’. The you might, and conferred
id:
‘
Who has given you victory, given

Praise be to Allah,
‘not leaving’ means ‘not discarding’ and the word hawba, meaning ‘sin’ ( ithm ), an
lour upon you!”*
written with afathah on the ha or with a dammah ( huban ).
Al-hamdu li-llahi-lladhi nasaraka wa aazzaka wa akramak.

this invoca
1
i 1 Al-Futuhat (5/175). Imam an-Nawawi does not specify the book of hadiths in which
menti
m-
can be found. hasan hadith and present in the Kitab ad-Du'a of at-Tabarani. Ibn Hajar
It is a
a supporting narration for it.

is
IS Qur’an 147.
ibn as-Sunni
2 Ibn as-Sunni (536). Ibn Hajar grades it as sahih. (537).
341
340
191 uj uj HjU
^ ip\ cjilt Uij
land fi-ma razaqtana, wa qina 'adhaba-n-Nar. Bismi-lldh.

jmjfchumma barik
WHAT TO SAY TO SOMEONE WHO IS RETURNING FROM HAJ)
we relate from the bookoflbn as-Sunnl that Ibn ‘Umar isgs, reported: “A
young ma
came to the Prophet and said: ‘I intend to go and perform Hajj.’ So the 193
Messen e
of Allah walked with him and ‘Young man, may Allah provide you with
said:
the
fear of Allah, turn you towards good and be your sufficiencyfor what is important.' Th
en
when he returned he greeted the Prophet H, who said: ‘Young man, may Allah I THE DESIRABILITY OF A HOST SAYING ‘EAT’ AND SIMILAR
accept
your Hajj and forgive your sins and compensate you for your expenditure’."'
THINGS TO HIS GUESTS WHEN FOOD IS PRESENTED
c
JJt}\ di44-JJ 4Jtll il :
J) ijj
p know that it is mustahabb for the host to say to his guests upon presenting the
other words that clearly express
"food: In the
name of Allah!, or Eat!, or as-Saldh!,' or
.(jULlj i_aL>4 dJtll when food presented. These words are not wajib it is
permission to start eating,
j is
present the food to them. They may eat simply because the food has been
sufficient to
Zawwadaka-llahu-t-taqwa, wa wajjahakafi-lkhayr, wa kafaka-l-muhimm. colleagues,
presented, without any specific words. According to some of our [Shaft i]
,
Qabila-lldhu Hajjak, waghafara dhanbak, wa akhlafa nafaqatak.
the other one. The authentic hadiths
the words are essential, but the correct view is
interpreted as indicating the desirability [of a verbal

And we relate from the Sunan of al-Bayhaql that Abu Hurayrah % related that , about permission for [eating] are
the Messenger of Allah tj§ said: “O Allah, forgive the pilgrim and anyone for whom the invitation].
pilgrim asks for forgiveness .” 2 According to al- Hakim, this hadith is sahih according
to the criteria of Muslim.
194
Allahumma-ghfir li-l-hdjj, wa li-mani-staghfara lahu-l-hdjj.
MENTIONING THE NAME OF ALLAH

WHEN EATING AND DRINKING
192
we relate from the Sahihs of al-Bukharl and Muslim that Umar ibn Abl Salamah
related: ‘‘The Messenger of Allah told me: Mention the name ot Allah and eat
^
with your right hand.’” 2
WHAT TO SAY WHEN FOOD IS BROUGHT
We relate Sunans of Abu Dawud and at- irmidhl that A ishah
in the
repoited1
mention
WE relate from the book of Ibn as-Sunni that ‘Abdullah ibn ‘Amr ibn al-‘As
that the
Messenger of Allah said: “When any #
one of you eats, he should
the name of Allah at the beginning; and if he forgets to mention Allah at the beginning,
related that when food was brought to the Prophet *§• he used to say: “0 Allah, bless
"he should say: ‘In the name of Allah’ at the beginning and the end of it'.' 1 At-TirmidhI
us in that which You have given us as sustenance, and protect us from the punishment
described this hadith hasan sahih.
as
of Hell-Fire. In the name of Allah"
3
fe 1 It is
recommended to wash the hands before eating; hand-washing is also sometimes called wudu
sa ying
Salah! is metonymic since the food also comes after wudu .
1 Ibn as-Sunni (538). According to Ibn Hajar this hadith is weak.

2
Al-Bukhari (5376), Muslim (2022), Al-Muwatta’ (2/934) Abu Dawud (3777). at-Tirmidhi (1858), Ibn
2 as-Sunan al-kubra of al-Bayhaqi (5/261). Ibn Hajar grades it as hasan. (3267) and an-Nasa’i (278).
Aba Dawud as hasan.
3 Ibn as-Sunni (459). If 3 (3767) and at-Tirmidhi (1859). Ibn Hajar grades it
342 343
Kitdb al-Adhkar
said: “If he had mentioned
6 it
two morsels. 'The Messenger of Allah fti
in
According to at-Tirmidhi, this hadith
would have been enough for you all.”
Ajji dill 1
it
ujah]
Bismi-lldhi awwalahu wa akhirah.
Jabir from the Prophet “Whoever forgets to make re-
# who said:
STelatefrom
We relate in the Sahih of Muslim that Jabir % related heard the Messenger
that he
while eating, let him recite, ‘Say, He is Allah, One’
when he finishes .
brance of Allah
“When man home and remembers Allah % the name of Allah
of Allah say: a enters his on entering j&S that the ‘ulama agree as to the desirability of mentioning
and on eating, Shaytan says: ‘There no lodging or supper for you.’ If he enters and beginning, intentionally, uninten-
to eat. If one leaves it out at the
is
Ie beginning
do
does not remember Allah #, Shaytan says: ‘You have found lodging for the night.’Ifhe l
01
m v or because of coercion or some other impediment and then he is able to
does not remember Allah # on eating he says: 'You have found lodging and supper.’”- him mention the name of Allah. This is because
;
! jle ea ting, it is mustahabb for to
We also relate from the Sahih of Muslim that Anas ^ narrated a hadith about one of mentioned earlier. One should say In the name of Allah at the begin
-
fthe hadith
the manifest miracles of the Messenger of Allah (H, [which occurred] when Abu Talhah name of Allah when
narrated in the hadith. Invoking the
sand the end of it as is
Umm Sulaym him The Prophet said: “Give permission as when eating. The
and invited [to eat].
milk, honey, soup or other drinks is as desirable
[finking water,
for ten.” Permission was granted and they entered. The Prophet §§ said: “Hat and to mention the name of Allah aloud,
so that it may
mustahabb
iama say that
it is
mention the name of Allah They ate until he had done the same for eighty men. 1
name and in order that one may be imitated in
|a reminder for others to say the
We also relate from the Sahih of Muslim that Hudhayfah %
“When we narrated:
loing so. And Allah knows best.
partook of food with the Messenger of Allah we did not lay our hands on it until
*§>
the Messenger of Allah had put his hand on it. Once, we partook of food with
him and a young girl came as if pushed forward. She started to put her hand in the INconclusion: some rulings relating to
food, and the Messenger of Allah H took her hand [away] . Then a Bedouin came as MENTIONING THE NAME OF ALLAH OVER FOOD
if pushed forward, and he [the Messenger of Allah ^>] took his hand [away]. Then
know about the tasmiyah, and the amount that is
2
The most important thing to

the Messenger of Allah H said: ‘Shaytan makes food lawful for himself if the name
idequate, is that the best thing is to say In
the name of Allah, the Beneficent, the
:
Mercijul.
of Allah is not mentioned on it. He brought this young girl to make the food lawful and he will have fulfilled the Sunnah.
[f one says In the name of Allah, that will suffice,
[for himself], but I took hold of her hand. Then he brought this Bedouin to make the
state of major ritual impurity, menstruating,
or
this applies even if that person is in a
food lawful [for himself], but I took his hand. I swear by the One Who holds my life in those who eat should remember Allah. And I have mentioned that in my
suchlike. All
His hands that [Shaytan’s] hand is in my hand with their hands.’ Then he mentioned
Kitab at-Tabaqat, in the biographical notice of
ash-Shafi‘I, may Allah have mercy on
of salam and responding to a person who
the name of Allah and ate.” 3 sneezes, in
him. It resembles the greeting
We relate in the Sunans of Abu Dawud and an-Nasa’i that Umayyah ibn Makhshi, the sense that if one of a group remembers Allah it suffices for the rest.
a Companion, said: “The Messenger of Allah was sitting while a man was eating.
He did not mention the name of Allah until just one morsel of his food remained.
When he raised it to his mouth he said:7n the name of Allah at the beginning and the
end of it.’l he Messenger of Allah ^ smiled then said: ‘Shaytan kept on eating with him,
but when he mentioned the name of Allah, Shaytan threw up what was in his belly. 195
I say: Makhshi has fathah on the letter mim with no vowel on the kha, kasrah on
the letter shin, and a doubled ya. This hadith suggests that the Prophet # did not
know until the end that the man had not remembered the name of Allah, for if he
NOT FINDING FAULT WITH FOOD
4
had known he would not have refrained from telling him to mention Allah.
We relate in the book of at-Tirmidhi that ‘A’ishah «§&, related that the
Messenger
;
W E relate from the Sahihs of al-Bukhari and Muslim that Abu Hurayrah #, report-
he had an appetite
of Allah was once eating food with six of his Companions when a Bedouin ca ed that the
Messenger of Allah # never found fault with food. If
“And
f°r it he ate it, and if he disliked it he left it.
3
Another version of Muslim states:
* he had
no appetite for it, he remained silent”.
1 Muslim (2018) and Abu Dawud (3765).
2 Muslim (2040).
1
At-Tirmidhi (1859).
Muslim (2017), Abu Dawud (3766), an-Nasa’i (273), and Ibn as-Sunni (460). jj
3
as ‘- ^ 2 Tasmiyah means saying the name of Allah.
4 Abu Dawud (3768), an-Nasa’i (282), Ahmad (4/336), and al-Hakim (4/108), who grades it ,
3 Al-Bukhari (5409), Muslim (2064), Abu Dawud (3764)* an ^ at- Hrmidhi (2032).
|f|
adh-Dhahabi agrees.
345
344
Kitab al-Adhkar
THE BOOK OF REMEMBRANCES a
He said: "Vinegar is
and started to eat some of it
He died for i.
We Sunans of Abu Dawud, at-Tirmidhi and Ibn Majah from H

relate in the ,ndiment, vinegar is a wonderful
condiment.
a Companion, who said: “I heard

the Messenger of Allah being asked by #
[The Prophet #] said: "Do
[who said] ‘there are foods that I refrain from”’.
something become agitated in your breast by which you
will resemble Christi
I say that the [name] Hulb is written with a dammah on the letter ha and
on the letter lam and with a ba.
the lam, followed by the
The word yatahallajanna is written with (in’ before
Jim. 'Ibis is how it is spelt by
al-Harawi, al-Khattabi and the majority of the ima
the Sunan of Abu Dawud
and that is how we spell it in our sources of listening to
others with a ha. as-Saadat Ibn al-Athir also reports the same with a ha'
Abu
adds that it is also narrated with the letter kha, but
they both have the same meani Abu Hurayrah #, narrated that the
slim that
doubt about it’. He (ELATE FROM accept. If he
According to al-Khattabi, it means ‘do not let him fall into you is invited [to eat] he should
from the word al-halj , which means movement and confusion ienger of Allah w f
not fasting he should eat.

2
that its origin is

[for his host] and if he
: is
He also says that the phrase

1
he should supplicate
from which comes [the expression] ‘carding cotton’. ting
should make a supplication.
say that the meaning offa-l-yusalli is that he
i
come close to resembling Mudara\ he ‘ulama said: If he is

resemble Christianity’ means ‘you will J as others that he |§
it’.
"
will as; well
relate in the book of Ibn as-Sunni
upon it.” 3
means to come close in resemblance.
eat, and if he is fasting
he should pray for blessings
he should
1
fasting
THE PERMISSIBILITY OF SAYING ‘i DO NOT HAVE AN

APPETITE FOR THIS FOOD’ OR ‘i DO NOT ORDINARILY
EAT IT’ AND THE LIKE IF NECESSARY
Muslim that Khalid ibn al-Wa

we relate from the Sahihs of al-Bukhari and
reported that a roasted lizard was presented to the

Messenger of Allah # andh
[Those present] said: “It is a lizard, Messenger of Allah.’ H
hand moved towards it.
haramV' He said: “No, but this was n

raised his hand. Khalid asked: “Is the lizard
1
found in the land of my people, so I find it off-putting.
PRAISING THE FOOD THAT ONE EATS

anc
Muslim (2052), Abu Dawud (3820), at-Tirmidhi (1840),
Sahih of Muslim that Jabir reported that the Prop
we relate from the Muslim (1431), Abu Dawud (3742). and at-Tirmidhi
(781).
said: “We have

They no
once asked his family for condiment to eat with bread. Ibn as-Sunni (410) and an-Nasa’i (300).
at-Tirmidhi (1099)'
Al-Bukhari (5343), Muslim (2036), and
(7/0
Al-Bukhari (5391), Muslim (1945), al-MuwaUa\ 2 l 9 7 »l
Abu Dawud (3793). and an-Nasa 1
346
201
; - -
HOW
TO ADMONISH AND INSTRUCT THE DESIRABILITY OF TALKING WHILST EATING
SOMEONE WHO ERRS WHEN EATING
subject is the hadith of Jabir which we have already cited, in the chapter
His
we relate from the Sahlhs of al-Bukhari and Muslim that ‘Umar ibnAbi Sal Imam Abu Hamid al-Ghazall said in al-Ihya’,“ Part of the etiquette
raising food.
% reported: was a young boy in the care of the Messenger of Allah s§.
“I
My hand f
eating is to speak about good things while eating, and to talk about the stories of
to stray in the plate. The Messenger of Allah said to me: ‘Boy, mention # the n ghteous people
concerning food and other things.”
of Allah, eat with your right hand, and from what
to a report in the Sahih
started to eat
he
from the sides of the
said: “One day
eat
I ate with the

is in front of you.”’' Accor,
Messenger of Allah |
E '•C i
from what
plate, so the Messenger of Allah $ told me-
is in front of you.’” I say that tatishu, with a kasrah on the Id’and
then
202
that a yd with a sukun, means move about and
I
’
to to stretch over to the sides of
plate instead of confining oneself to one place.
We Sahlhs of al-Bukhari and Muslim that Jabalah ibn Suhaym
relate in the
“We were afflicted by a year of famine in the company of Ibn az-Zubayr.

were provided with dates. ‘Abdullah ibn ‘Umar % passed by us while we were
Then I
eatii
WHAT SOMEONE WHO EATS WITHOUT BECOMING
SATIATED SHOULD SAY AND DO
and said:‘Do not take two [dates] at once, for the Prophet # prohibited the taking
two [dates] together.”! hen he said: ‘Unless a man asks permission from his brother 18 e relate from the Sunans of Abu Dawud and Ibn Majah that Wahshi ibn Harb
®
His words la tuqarinu, ‘do not take two at once’, mean ‘let not a man eat two dates
ppli/
gjj
, narrated that the Companions of the Messenger of Allah H said: “Messenger of
one mouthful’. lah, we eat but we are not satisfied.” He ^ said: “Perhaps you are eating separately.”
We relate in the Sahih of Muslim that Salamah ibn al-Akwa‘ reported th Jl!
your meals and remember the
man once ate with his left hand in the company of the Prophet *§. He said: “Eat w
% :s,” they replied.
ime of Allah on your food,

He said: “Then come together
and you will be blessed in
for
it
.” 1
mmi:
your right hand [The man] said: “I cannot.” [Ihe Prophet
.” 5
#] said: “You will not

4
able to . Nothing had prevented him but pride .
5
He never lifted [his right hand] t.
his mouth again/' This man was Busr — with a dammah on the ba and with sin — ibi
Ra i aI-‘Ayr with a yd and a fathah on the 'ayn — and he was a Companion. I havi
203
explained his circumstances and the explanation of this hadith in the Sharh Sahu
Muslim. And Allah knows best.
i WHAT TO SAY WHEN EATING WITH SOMEONE
WHO HAS A BODILY DEFECT
E Relate
1 Al-Bukhari (5376) and Muslim (2022). from the Sunans of Abu Dawud, at-Tirmidhi and Ibn Majah that Jabir
2 Al-Bukhari (2455), Muslim (2045), Abu Dawud (3834), and at-Tirmidhi reported that the
(1815).
11 Messenger of Allah g§- took the hand of a leper and put it in
3 The instruction to eat with his right hand is proof of having to encourage good and prohibit ev. 1
e plate
even while eating. IBs
with him, and said: “Eat: In the name of Allah, trusting in Allah and relying
foely on Him ,” 2
4 This is pioof of the permissibility of cursing one who contravenes a religious ruling without
21
||
5 According to al-Qadi Iyad, this is evidence that he was a hypocrite. The author states that
pM*
and disobedience alone do not entail hypocrisy, but they are sins. Eating with the hand prohibited 1
Abu Dawud
left is
(3764) and Ibn Majah (3286). Ibn Hajar grades it as hasan owing to its supporting
if there is no excuse for doing so. If there is something that prevents a person from eating with his Rations.
hand, such as sickness, a wound, or anything else, then not makruh for them to eat with the left hfj? AbuDawud (3925), at-Tirmidhi (1818), Ibn Hajar grades
it is Majah (3542), and al-Futuhat (5/216). Ibn
s
I
6 Muslim (2021). hadith as
hasan.
348 349
1
Kitab al-Adhkar
.£fe SlS^j ^4 (H [|g ^ ^ ^ ^ ^

mubdrakan fih, ghayra
'
Al-hamdu li-lldhi kathlran tayyibd,

Bismi-llahi thiqatan bi-llahi wa tawakkulan ‘alayh.
makjiyyin wa Id muwadda
wa Id mustaghnan dnh, Rabbana.
HI ,
meal-and he once said

I , k „ version states
that when he had finished his
Who has sufficed m and slaked our
it
*
Ilfremoves "Praise beloag, u Allah
ovine his .able,
while .
and unrejected.
unsufficed
thirst
Wr
Bplfe
THE DESIRABILITY OF A HOST SAYING ‘EAT TO HIS SH wa arwdna, ghayra ma kjiyym wa makfur.
- ’ ~
la
kafdtia
gfi.hamdlt lidldhidladhl
GUESTS AND OTHERS WHEN THEY LIFT THEIR HANDS the correct
FROM THE FOOD AND SAYING IT REPEATEDLY UNTIL HE II t ma Uyy, with fathah on the lettermint and with a doubled ya\ is
narrate it with the hamzah, bu,
this is tncorrect
HAS ASCERTAINED THAT THEY HAVE HAD ENOUGH; AND ''i tetr narration
Most narrators
'sufficiency
THAT OF DOING THE SAME WITH DRINK, PERFUME, ETC. KTfc language, whether it is derived from [the words] klfayah
KNOW THAT this is mustahabb, so much so that it is mustahabb for a man with hi
PW
maJu from
l-M’. ‘I overturned the vessel]
qiraah, nor
In
marmi for the

says
the same way, one cannot say maqn lb,
word marmiyy,both with hamzah.
ata o is
wife and other dependants who he suspects have lifted their hands while theysti E qhe author of MataW al-anwar, in his explanation of the hadith,refers t
concerned with food; and that is what the pronoun to.
need to eat, even only a little. Here is some of the evidence for this. statement is
We relate from the Sahih of al-Bukhari that Abu Hurayrah #, narrated a Ion 1 According to al-Harbi, makfiyy
means a vessel
or because of the ack of
that is
U And
Once whe ‘not free of need for it,
hadith which includes manifest miracles of the Messenger of Allah #. no need for it, as he said
wh shown ingratitude’ means not denying
the blessings of Allah * in it but
Abu Hurayrah %, was extremely hungry he sat in the street requesting those lids ‘not
of them and praise for them,
not withholding acknowledgement
passed by him to recite the Qur an to him, hoping that they would invite him [to fcwing gratitude,
i Al-KhattabI holds the view that
what is intended by all of this du a
is the M*
meal]. Then the Messenger of Allah # sent him to the People of the Suffah and
and that ghayr makfiyy means
that He feed
from a single goblet [of milk]. He recounted the had V and so the pronoun refers back to Him;
made them all drink their fill
based on the root meaning of hfayah,
—
until he said: “The Messenger of Allah #
told me: ‘Only I and you remain.’ I
‘You have spoken the truth, Messenger of Allah.’ He said: ‘Sit and
drink.’ So I sat
sal
until I said: N<

m is not fed an interpretation apparently
BiL,, ] Others have also held to this explanation of
.
has no need of any helper or assistant.

the hadith, i.e. that A
According to al-Khattabl the

meaning o n
drank. He said: ‘Drink.’ And I drank. He continued to say: ‘Drink’
nor the desire for Him an
is
I0uwadda is ‘not discarding seeking from Him
,
Him Who has sent you with the truth, cannot find any room for it.’ He said: I gif
by I
name am meaning of [not] being free of Him.

gave him the goblet, and he praised Allah and mentioned His
i'fdias the
me see it.’ I
the sense of singling
drank the remaining milk.”
1 Su*,, i, in the nasb (accusative)
case according to this, in
0lour Lord
if he was saying,
om arid praise, or in the vocative [O our Lord]: it is as
(Rabbam)
lie fcrour praise and our duViVIhose who put it in the,af (nominative) case
al-Asili restricted it, as
one.were
E “elate it and make it a predicate, which is how i
our Lord] It is also sound to use kasrah IRabbrnaj

I .ssyihg.That .sour Lord', or 'You are
oui
âpposition for the Name in the words, Praise belongs to Alla i . .
simi ar o
Abu as-Saadat Ibn al-Athlr mentions in Nihdyat al-gharib something
WHEN ONE HAS FINISHED EATING
is in the nomina-
WHAT TO SAY |Ws difference of opinion in summary form: “If one puts ‘our Lord
meaning: ur 01 is
tive as a subject delayed to
the end,
case {Rabbund), then it is
Umamah whe as we
from Abu that
11 in the nominative case
.
we relate from the Sahih of al-Bukhari

% ?ot sufficed and not taken leave of. .
.’, making ghayru
he would red word ‘praise (al-hamd) as .1
Prophet H removed his table [because people had finished eating] | also says: “The statement can also refer back to the
or free from
not sufficient, or taken leave
of,
there
Bp: were to say:‘. . .much praise, that is
explanation which folio"' an

2 We omit the translation at this point since in the author’s I Y need of this praise’”.
several possible interpretations.
351
350
Kitab al-Adhkar
I
[Ibn al-Athir] adds: ‘“And not taken leave of ( muwadda )’ means ‘withom
c •
obedience’; it is said that this is from the word al-wada (farewell), to which n r
And Allah knows best.”
And we relate from the Sahih of Muslim that Anas reported that the
Messen
wa aghnayta waaqnayt, wa
Allahumma afamta wa asqayt,
e
of Allah ft said: “Allah ft loves it when His servant eats food and praises Him for ala md a tayt.
hadayta wa ahyayt,fa-laka-l-hamdu
it
and when he drinks and Him for it.”

praises
1
We relate in the Sunan of Abu Dawud and the books al-Jami' and ash-Shama’il
0( I the book of Ibn as-Sunni that ‘Abdullah
ibn'Amr ibn al-‘As * re P°^d
la te in Who
to Allah
at-Tirmidhi, that Abu Said al-Khudri narrated that when
the Prophet when he finished his food: “Praise be
eating he said:
“
Praise be to Allah, Who
ft finished
has fed us and given us to drink and made
tophet # used to say
our hunger and our thirst, and bestowed every
us
'lured and guided us and satisfied
,” 2
Muslims 1
uEuL
upon us’.’
ulxj irnij nxi jji ail ixt ls/'j ‘^3

Xl
Al-hamdu at'amana wa saqana wa ja'aland Muslimin. wa hadana, wa-
Al-hamdu li-llahi-lladhi manna ‘alaynd
li-llahi-lladhi
lladhi ashbaana wa awrana,

wa kulla-l-ihsdm atana.
We relate in the Sunans of Abu Dawud and an-Nasa I, with sahih isnads, that Abu
at-Tirmidhi as well as the book
of
Ayyub Khalid ibn Zayd
“
al-Ansari % reported that when the Messenger of Allah
m relate in Sunans of Abu Dawud and
the
If any
Who Allah satd:
ate and drank he said: Praise be to Allah, has provided [food and drink], made
if Sunni that Ibn ‘Abbas *
reported that the Messenger of ft
“If Allah gives any one
easy to swallow, and made a way out for it!'3 — by Ibn as-Sunni
food” and in a narration
it
/you
and give us better than it to eat
l food”-“he
should say: 0 Allah, bless us in it
a) dll ->XJi bless us in it and
to drink should say: Allah,
.1
Jjo-J nyone to whom Allah gives milk
food and a drm
Al-hamdu li-llahi-lladhi at'ama wa saqd, wa for us', for there is nothing
but milk that suffices both as a
Jeit,
2
At-Tirmidhi endorsed this hadith as hasan.
sawwaghahu wa ja'ala lahu makhrajd. ating hunger.”
We relate in the Sunans of Abu Dawud, at-Tirmidhi and Ibn Majah that Mu'adh
ibn Anas ^
reported that the Messenger of Allah ft said: “Whoever eats food and
Allahumma bdrik land fihi wa at'imnd khayran minh.
says: Praise be to Allah, Who has fed me this and provided me with it without any power
and mightfrom me, his past sins will be forgiven.” 4
•o Al*i
Allahumma bdrik land fihi wa zidna minh.

Al-hamdu li-llahi-lladhi atamani hadha wa razaqanihi
e relate in the book of Ibn as-Sunni, with a weak isnad, that ‘Abdullah ibn Mas‘ud
minghayri hawlin minni wa la quwwah.
the Messenger of Allah ft
drank from a vessel he would take
ported that when
We relate in the Sunans of an-Nasa’i and the book of Ibn as-Sunni, with a hasait with every breath and thanked Him at
: breaths [afterwards]; he praised Allah
isnad, that ‘Abd ar-Rahman ibn Jubayr the Tabi'i stated that a man who served the
end. 5
was
Prophet ft for eight years told him that he heard the Prophet ft say, when food
have
brought to him: “In the name of Allah’,’ and when he had finished: “O Allah, You
guided us,
fed and given to drink, You have freed from need, and You have relieved us,
and revived us. So to You be all praise for what You have granted!’ 3
i Muslim (2734).
a
hadithas <
2 Abu Dawud (3850), at-Tirmidhi (3453), and Ibn Majah (3283). Ibn Hajar grades this
narrations which strengthen this
hadith.
>n as-Sunni (467). Ibn Hajar cites some other
3 Abu Dawud (3851) and An-Nasa’i (285). Ibn Hajar grades this hadith as sahih. an-Nasa (286).
bu Dawud Ibn as-Sunni (475). 1
(3730), at-Tirmidhi ( 3 45 >).

4 Abu Dawud (4023), at-Tirmidhi (3454), and Ibn Majah (3285).
Ibn as-Sunni (472).
5 Ibn as-Sunni (466). Ibn Hajar grades this hadith as sahih.
353
352
Kitab al-Adhkar
that these are two separate events that occurred, with Sa'd ibn ‘Ubadah and
d ibn Muadh.
the dua’ of invitees and guests for

relate in the Sunan of Abu Dawud that a man reported that Jabir ^ said:
their Haytham ibn at-Tayyihan made some food for the Prophet :ffc. He invited the
HOST WHEN THEY HAVE FINISHED
EATING and his Companions. When they had finished, [the Prophet g?] said: ‘Repay
ward your brotherCO Messenger of Allah, what is his reward?’ they asked. He
WE RELATE from the Sahih of Muslim that ‘Abdullah
ibn Busrift— wit i, . ed:‘When a man’s house is entered, his food eaten, his drink is drunk, and then
on the ba and 3
sukun on the sin— a Companion, narrated:
a '
nake du'a for him, that reward and repayment.’” 1

“The Messe is his
CamC aS a 8 uest t0 fath e*'- We brought him food
f
he ate from it. Then he was brought
and a waterskin wiiT
dates, and he ate one of
them n| ar
stone between his fingers, and put
said, It is my opinion that
his index and middle fingers
togeth
er”
tW
^
“
what this signifies, if Allah, exalted
the date-stone between the two
After that he passed it to the
fingers.” “Then he was brought
a drink and h
person on his right. My father said-
in What Y0U
‘Pray for ^
is He will,
'•
^JP ,
II
MAKING DUA’ FOR SOMEBODY WHO GIVES
1 Say baK With afatbah ° n the letter W“ Wand With ONE WATER OR MILK TO DRINK
suka « on the
ft II n by ba
fofiowed tT- , means a leather bag that contains milk.
a
letter ta'
B relate from the Sahih of Muslim that Miqdad i^,, in a long and well-known
ith, narrated that the Messenger of Allah H lifted his head to the heavens and
“0 Allah, feed the one who has fed me and give to drink the one who has given me
Allahumma bdrik lahumflmd razaqtahum, wa-ghfir lahum If 1
^^^
2
fa-rhamhum. ink."
Anas * narrated
AnaT-ttmted th
S
T
that the Messenger of Allah # came
S ° UrCeS> With 3
*** isnAd > th
m
br
to Sa‘d ibn
‘Ubadah a He
r£r, «
and
he a,e iien ,he prophe '
0,1 -
* **%*-. -S Allahumma at'im man atamani, wa-sqi man saqani.

t
break theirfast with you, may the pious
eat yourfood, and may the
angels pray for .
m
a«ii
ave the
relate in the book of Ibn as-Sunni
Messenger of Allah sfjjj?
that ‘Amr ibn al-Hamiq
milk to drink and he said: “O
narrated that
Allah, grant that
continue to enjoy his youth” He [‘Amr] lived for eighty years without seeing any
Aftara indakumu-s-sa’imun, wa akala ta'amakurnu- lite hairs. 5
l-abrdr, wa sallat ‘alaykumu-l-mald’ikah.
We relate in the Sman

of Ibn Mini, that -Abdullah ibn
that the Messenger of Allah *
az-Zubayr
broke his fast together with Sad
reported % Allahumma amti'hu bi-shababih.
*
said: May those who fast break their
fast with you’.’ }
• • •
ibn Muadh and
J ®f
I 'say that
Ve relate in the
al-Hamiq has a fathah
same source that ‘Amr

on the ha and
ibn al-Akhtab
a kasrah on the mim.
— with a kha and a fathah
the ta —reported: “The Messenger of Allah s§^ asked for water and I brought him a
Aftara indakumu-s-sa’imun. '°den vessel in which was a hair, which I took out. The Messenger of Allah said:
allaylT^
^^^ (3729) > at ' Tirmidhi ( 35 /0 , and an-Nasa'I (z 91 ) in Amal al-yamn
1
at
hu
it
Dawud (3853) and al-Futuhat
has supporting narrations
(5/248). Ibn Hajar states that the chain for this hadith
which strengthen it.
is weak,
2 Abu Dawud (3854).

Muslim (2055).
Ibn as-Sunni
3 Ibn Majah (1747). (476) and al-Futuhat (5/255). Ibn Hajar states that the chain for this hadith is weak;
i
“ r>
has two supporting narrations which are reported by at-Tabarani and Ibn as-Sunni.
a
354
355
‘O Allah, make him handsome asked

The narrator said: Messenger of Allah.” He went with him to his house and
.”
“I saw him at the age 0 f ni said- “I,
d
and his hair and beard were ark”' children’s food.”
black.’ {I po you have anything?” She replied: “No, except for the
children to sleep with something, and when
our guest enters put
“Put the
appear to him as if we are When he sits down to eat
eating.
mp and make it
They sat down, and the guest ate. When

I
get the lamp and extinguish

it.”
Allahumma jammilh. and
3
morning he went to the Messenger of Allah #, who said: “Allah was
in the
say that jumjumah, with two jims botli with
I
dammah and in between the
with what the two of you did for your guest. Allah #
revealed this verse:
with a sukun, a wooden own
themselves, even though poverty be their
is vessel. Its plural is jamajim, after lot.
which Dayr al-Jam*-*^ others preference over
ve
named— that being the place in Iraq where the battle between Ibn
al-Ashatha'd"*
Hajjaj took place because they used to make wooden vessels there.
Some ha IjP jL£ iP' Ojj&j}
it was named thus because
it was built from the
wooden vessels of the slain
b eCal need for the
of the great number of those killed. taken to mean that the children did not have a crucial
^|l ,• “This is
normally children will demand food, even if they are not hungry, when
>cause
» others eat. It also means that the man and woman gave preference to their
208
dua and encouragement for someone

’
WHO ENTERTAINS A GUEST
we relate from the Sahihs of al-Bukhari and Muslim DESIRABILITY OF WELCOMING GUESTS AND
Abu Hurayrah that
HNG ALLAH FOR HAVING FOUND A GUEST TO
re-
ported that a man came to the Messenger of Allah
*§ and asked him for hospitality,
but he did not have anything to offer him hospitality rtain; ALSO, BEING happyand extolling
with. He said: “Who will be
hospitable to this man? May Allah have mercy on him.”
A man from the Ansar stood :
HIM FOR ENABLING ONE TO DO THIS
up and took the man with him. He recounted the rest
of the hadith .
2
209
PRAISE FOR SOMEONE WHO ENTERTAINS A GUEST
WE relate from the Sahihs of al-Bukhari and Muslim that Abu Hurayrah §
narrated that a man came to the Messenger of Allah ff§ and said: “I am in need.” The':
Messenger of Allah % sent for one of his wives, but she said: “By Him Who has sent
you with the truth, do not have anything but water.” He sent she
for another and
I
said the same, until all of them had said the same.
[The Prophet g|] asked: “Who will
entertain this man tonight, and Allah will have mercy on him?” One of the An$& r
1
Qur'an 59:9. Al-Bukhari (3798), and Muslim (2053).
1 Ibn as-Sunni (478). This hadith is hasan. See al-Futuhat (5/255). 2 Al-Iiukliari
(6018) and Muslim (47).
2 Al-Bukhari (3798) and Muslim (2053). 3 Muslim (2038).
356
m$m mm
!
M WHAT TO SAY AFTER EATING THE MERITS OF GREETING AND THE

212
ORDER TO EXTEND GREETINGS

we relate from the book of Ibn as-Sunni that ‘A’ishah reported that
th
senger of Allah 0 said: “Digest your food with dhikr of Allah and with salah-
rel a te
from the Sahihs of al-Bukharl and Muslim that ‘Abdullah ibn ‘Amr ibn
not sleep on lest your hearts become hard.”' /E
Messenger of Allah #: “Which part of Islam
reported that a man asked the
it
Allah % says: “Then when you enter houses, greet each other— a greeting He replied: “That you feed people and greet those
whom you know and
Thebest?”
Allah of blessing and goodness .” 2 1
do not know.”
fie whom you
from the same Sahihs that Abu Hurayrah reported that the Mcs-
j we
I i relate
n(
4JJI -UC- Aysy " His form, and his height was sixty
o.
j
£• Ij
I Ait a h said: “Allah created Adam in
Adam, He told him: Go and greet that group

2
When He had created
Allah # says: “When a greeting is offered to you, respond with a better gre • bits ( dhira ).
what they greet you with; for that will

’“'is wh0 are sitting down, and listen to
or return the same .” 3
the greeting of your progeny.’ He said: 'Peace be upon you.
They
be your greeting and
3
upon you be peace and the mercy of Allah! 'Drey

added ‘the mercy of Allah
AjSj jl I ^1x3 <Lx£j pXjui>- lilj jaid -'And
I Allah says: “Do not enter houses other than your own, until you have
-
permission and greeted those in them .” 4 6

.4)1 aU-jj
m Allah % says: “And when the children among you come of age, let them
As-salamu ‘alaykum.
As-salamu alayka wa rahmatu-llah.
ask for permission, as did those before them .” 5 related that the Mes-
:
We also relate from the same Sahihs that al-Bara ibn Azib
ig
I
ja ^ jJi 5sbi
Allah Id says: “Has the story reached you of the honoured guests of Ibrahi
jjîi
^ jiirji
^ istj)
sengerof Allah
processions,
extend greetings,
respond
instructed [people to do] seven things: visit the sick, follow
and
when someone
fulfil vows. This 4
is
luneral
sneezes, help the weak, assist the oppressed,
the wording of one of al-Bukharis narrations.
We relate from the Sahih of Muslim that Abu Hurayrah reported that the Mes-
.< I They entered his presence, and said: ‘Peace!’ He replied, ‘Peace !’”
6
|
you have true
.
faith,
senger of Allah
H said: “You [people] will not enter Paradise until
and you will not have true faith until you love one another. Shall I not show you a
M **'
Tt*? Ijb dojo- ,
\i>\
tiling which, if you did it, would cause you to love one another? Exchange greetings
amongst yourselves.” 5
And we relate from the Sunan of ad-Darimi as well as from the books ot al-1 ii-
Know that the essence of greeting is established by the Book, the Sunnah, and utidhi, Ibn Majah and others, with good isnads, that Abdullah ibn Salam ^ narrated.
consensus of the Ummah. The specific and subsidiary rulings, however, are innu ^
1
heard the Messenger of Allah #
say: ‘O people, exchange greetings, feed people,
able. I will summarise the essence of it in brief chapters, if Allah $k wills. All abi htaintain family ties, and perform salah while others are sleeping, and you will enter
guidance, rectitude and care are granted by Him. Ihe Paradise
of your Lord in peace.” At-TirmidhI describes this hadith as sahih.
6
'
SI
"O 1 Ibn as-Sunnl (489) and ul-Futuhat (5/264). According to Ibn Hajar, this is not an established «©
i
7 v
even though its meaning is strong.
;
A .
1
Al-Bukhari (12), Muslim (39), and Abu Dawud (5194).
2
2 Qur’an 24:61. Approximately thirty metres.
:
Qur’an 3 Al-Bukhari (3326) and

3 4:86. .
; Muslim (2841).
Qur’an 4 Al-Bukhari (1239),
4 24:27. r
Muslim (2066), and at-Tirmidhi (2810).
5 Qur’an 24:59.
5 Muslim (54), Abu Dawud and at-Tirmidhi (2689).
;
(5193),
6
6 Qur’an 51:24. Ad-Darimi (2/275), at-Tirmidhi (2487). and Ibn Majah (3251).
359
||1|a
We mercy and blessings of Allah' was the Imam and

books of Ibn Majah and Ibn as-Sunni that Abu
relate in the
Umam ce be upon you, and the
book al-Hawi, in the Kitab
ported: "The Prophet $
ordered us to exchange greetings.”'
ous of judges
Abu al-Hasan al-Mawardi in his
And we al-Mutawalll of our colleagues in Kitab Salat al-Ju-
relate Imam Malik that Ishaq ibn
from the Muwatta of well as Imam Abu Sa‘d
‘Abdull
that which we relate from the Musnad
1 i
'
of
Abl Talhah related that at-Tufayl ibn Ubayy ibn Ka'b told him that t
others. The evidence for it is

he Use II as
to [the house of] Abdullah ibn ‘Umar and go with him to the market Tand the Sunans of Abu
Dawud and at-Tirmidhi, that ‘Imran ibn al-Husayn
and said: Peace be upon you. He
‘A
did not pass by any ragman, merchant, poor man or anybody else without
c maI1 ca me to the
Messenger of Allah $ ‘
said: ‘Ten.’ Then another came and

#
him. At-Tufayl said: “I came to Abdullah ibn ‘Umar one day and he
followed a 6 d and
then he sat down. The Prophet
and he sat down,
the market. I asked him: ‘What do you do in the market, as you do not
stop be upon you
and the mercy of Allah.' He responded to him
came and said: Peace be upon you and
fi
merchandise, or ask any price, or bargain, or said: ‘Twenty.’ Then another

#
‘
sit in the gatherings of the
mark P
het
sat down. The Prophet
replied: T say: “Sit with us, let’s talk.’” Ibn ‘Umar told me: ‘O Abu Batan’ Allah.' He responded to him and he
Indblessings of
(at-
had a big stomach), ‘we We greet everyone we me>
only come for the greeting. At-Tirmidhi states that this is a hasan hadith.
‘Thirty”’
We relate in the Sahih of al-Bukhari that Ammar H&, said: “Three qualities a Abu Dawud from Muadh ibn Anas another man came
rding to a report in
that whoever possesses them and the mercy, blessings andforgiveness of Allah'.' He s§
all possesses the whole of faith: impartiality
to "Peace be upon you,
And he observed: “Such are the merits and
oneself, being generous in greeting the rewards.”'
whole world, and spending
miserliness.” 3
despite
#1 orty.”
I say: “In these three phrases, good in the Hereafter and in this world are
bined. Justice entails that one should fulfil all the rights of Allah % and what H
commanded one to do, refrain from all that He has forbidden, and to fulfil the ri
of and duties towards people. One should not seek that which is not his. One sh
be impartial to oneself, and not
.55^3
also, let oneself succumb to doing any intrinsi
vile deed. “Being generous in greeting the whole world” means all of mankind,
means that one should not act haughtily towards anyone, and that there should i
f§||v'
be any ill feeling between one and anybody else that could prevent him fromgre As-salamu ‘alaykum.
them. Spending in spite of miserliness requires complete reliance on and trust in A
I As-salamu ‘alaykum wa rahmatu-llah.
# and compassion for the Muslims, among other things. We ask Allah t# for ab As-salamu ‘alaykum wa rahmatu-llahi wa
barakatuh.
and guidance to do all of this.”
As-salamu ‘alaykum wa rahmatu-llahi wa barakatuhu wa maghfiratuh.
weak isnad, that Anas related that

e relate in the book of Ibn as-Sunni, with a
used to pass by the Prophet #, herding the animals of his Companions, and
Peace be upon you, Messenger of Allah,” and the Prophet

would say to hirm #
and good pleasure of Allah.
n you be peace and the mercy, blessings, forgiveness,
greeting with which you have
^
I bill ne said: “You have greeted this person with a
#1•eeted any of your Companions.” He replied: “What is there Jo stop me from

THE MODE AND METHOD OF GREETING men 01 mor e?
g so, when he goes away with the reward of ten
know that the best greeting is to say -.‘Peace be upon you, and the mercy and bl
I
ings of Allah.' One should use the plural even if the person greeted is alone. 1-he 0
Wa rahmatu-llahi wa barakatuhu wa maghfiratuhu wa ridwanuh.
who replies should say: And upon you be peace and the mercy and blessings of Ad
‘
One should use the conjunction ‘and’. the one who initiates the greeting
say: “According to our [ShafTi] colleagues, if
If a person says
One of those who stipulated that the best thing for the one initiating the greet! salamu ‘alaykum ,'
‘Peace be upon you,’ the greeting is complete.
Ibn Majah (3693) and Ibn as-Sunni for

1
(215). The author of az-Zawa’id states that the chain
hadith is sahih and its narrators are trustworthy. It is also classified as hasan by Ibn Hajar. d-Darimi (2/277), Abu Uawud (5195), and at-Tirmidhi (2690).
supporting narrations for this hadith
2 Al-Muwattd (2/961-962). Ibn Hajar classes this hadith as mawquf sahih. Ibn as-Sunni
(234) and al-Futuhdt (5/292-293). Ibn Hajar cites
3 Al-Bukhari (20). nfirm its meaning.
361
£
V
those who are awake may

as-salamu 'alayk or salamu ‘alayk it will also he complete. 'Ihe minimum "
!i
5 Sunnah to lower one’s voice so that
it is
'alaykumu-s-salam or Wa ‘alayka-s-saldm. If one leaves out the ‘and’ ^ ^ fw he does not

wake up those who are asleep.”
it wil^^ n narrated, in a long hadith:
a reply. This is the correct position, as Imam ash-Shafi'i has written Ceas
in the Sahih
of Muslim that al-Miqdad
n al i
6 at night and greet
majority of our colleagues have adopted this position. Abu Sad his share of milk. He would come
#
h ina the Prophet
~11
colleagues — ~
was insistent in 1.his.Ibook at-Tatimmah .,
that
; I . .
al-Mutaw
.
it
.
does not discharge

dwalli of
0Ut ;
J
u° lav that he did not
wake up those who were sleeping, but was heard by
h^fB were asleep.
and it is not a reply; but this is weak or wrong, and it contradicts the
Book
"
^ ho were
Sleep did not come to me but my
awake.
two companions
1
Sunnah and the stated position of our Imam, ash-Shafi‘1. came and greeted us as he used to.”
het 0
As for the Scripture, Allah # says: “They said ‘Peace’; he said ‘Peace’.” That
practice for those before us, and our religious text confirms this. This
ONE
EXPLANATION THAT IT IS STIPULATED THAT
is the hadith fif
Abu Hurayrah % which we cited earlier about the reply of the angels
to Ada tv MUST RETURN THE GREETING IMMEDIATELY
P rophet informed us that “It is your greeting and the greeting of
your p ro ge »
Muhammad, the Qddi Husayn, Imam Abu al-Hasan al-

and this Community ( Ummah) is descended from his progeny. And Allah _ t0 Ima m Abu
knows best"
Our colleagues agree that if one says alaykum it does not suffice as mandatory to answer immediately.
a reply gid some other colleagues of ours, it is
considered a reply, and one will be sinning
for
one says wa ‘alaykum, with the ‘and’, does it suffice as a reply? Our
colleagues have dei ays in responding, it is not
two opinions. If the one who initiates the greeting greets with the definite
article or ng the greeting.
without it, then the one who replies may reply with either form. I say, however,
that
the definite article is more appropriate.
EXPLANATION OF THE MEANING OF THAT WHICH IS

TRANSMITTED IN A SAHiH FASHION FROM HIM THAT HE
USED TO REPEAT THE GREETING OF PEACE THREE TIMES |sL
THE DISAPPROVAL OF GESTURING WHEN
GREETING,
We relate in the Sahih of al Bukhari that Anas ^ reported that when the Prophet
WITHOUT ANY VERBAL EXPRESSION
made a statement he repeated it thrice to ensure it was understood, and when he
came to a group of people he greeted them thrice.
1 g reported from his
Ihis hadith ielate FROM the book of at-Tirmidhi that'Amr ibn Shuayb
I say: should be taken to mean was when the
was a large one. An explanation of this case will be presented, as will the words
that that gathering
of
:r,who reported from his grandfather, who narrated
that the Prophet # said:
‘
He
not one of us. Do not imitate the Jews and t e
al-Mawardl, the author of al-Hawi, about imitates people other than us is
it, if Allah wills.
The greeting of the Jews is to gesture with the fingers
stians [in their greeting).
to gesture with the shoulder

2 .” 3
At-T irmidhi said
the greeting of the Christians is
EXPLANATION OF WHAT ARE THE MINIMAL GREETING Te isnad [of this hadith] is weak.
AND ITS RESPONSE, AND WHAT IS MUSTAHABB other hadith wefrom the book of at-Tirmidhi from Asma
relate
bint Yazld *
passed through the mosque one day. A
group
The minimum greeting by which the Sunnah is fulfilled is that a person should raise ]that the Messenger of Allah #
in gieeting. At 1 mid
Tien was sitting there, and he gestured with his hand
ii
his voice enough for those being greeted to hear him. If he does not make them hear,
then he
Ij s this hadith as hasan.
is not considered to have given the greeting, and not compulsory to reply
gesture, the
to him. The minimum by which the obligation to reply
it is
is fulfilled is that a
person
>is is interpreted as being that the Prophet # combined speech with
said in his version that
should he hoes
of which is that Abu Dawud narrated this hadith and he
raise his voice enough for the one who greeted first to hear him. If
n greeted us with salam”.
not ensure that he hears it, he has not fulfilled the obligation to reply.
or
I say: “It is mustahabb to raise one’s voice so that it is certain that the person
people greeted have heard; one doubts raise his
if that they have heard, he should uslim (2055) and at-Tirmidhi (2720). ,, ,,
voice more. When them . ,
[of his hands]

,
greeting people who are awake while there are others with Ufa shoulder’. Other narrations have kaff.'l he palm [of his hand]', or akuff, palms
-TirmidhI (2696). Ibn Hajar grades it as hasan owing to its supporting narrations.
(5204), and al-Bukhari in

al-Adab al-mufmd (1047)-
i Al-Bukhari (94) and at-Tirmidhi (2724). -Tirmidhi (2698), Abu Dawud
362 363
IHflll
and others state that it is obligatory for anyone who receives
a l-Wahidi
...
illBi the greeting when the greeting reaches him.

vriting to return
‘A’ishah #, reported: "The
in the
Sahihs of al-Bukhari and Muslim that
you.’ I replied: ‘And upon
told me: ‘This is Jibril, who is greeting
THE RULINGS ON GREETING 1 T* Allah i§
eace and
and blessings of Allah.’” Some versions of the
mercy
Sahihs add
1
acceptable. In at-Tinnidhi’s
whereas others do not; the additions are
KNOW THAT to initiate the greeting Sunnah and not I ssings’,
he classed this as hasan sahih. It is mustahabb
is wdjib. It is
Sunnatal k'f~
“ads' ‘and His blessings’, and
so if it is a group giving the greeting, it is sufficient for only one of them
° d
to C [greetings to a person
who is absent.
However, it is better for all of them to give the greeting. Imam Qadi H us
the imams of our colleagues, comments in Kitab as-Siyar. “In our opinion 1°"
SB:
CONVEYS THE
MUSTAHABB TO REPLY TO THE PERSON WHO
no Sunnat al-kifdyah other than this.”
:1
IS
say that this restriction which the Qadi PROM WHOM THEY ARE CONVEYED
makes 'ETINGS AND THE PERSON
I
is disputable: according
to
[ShafiT] colleagues,
es is Sunnat al-kifayah,
may Allah have mercy on them, to respond when somebody
as will be explained shortly if Allah wills. One group
s a sends another man greetings
him to reply
and the messenger
immediately.
says:
It is
‘So-and-so sends you
mustahabb that he greet
ill
colleagues— though not of them— hold that the sacrifice [of an animal]
all
is Sun
ml
Yi
m ’then
’nger as
it is wdjib for
well, saying: ‘And upon you and
upon him be peace!
al-kifdyah for a family, so if one of them slaughters it fulfils the rite
and the Sum y.i
fH
for all of them. As for replying to a greeting, if the person being greeted is alone tl
the reply is specific to him. If those who are greeted are a group then respondin
Wa ‘alayka wa ‘alayhi-s-saldm.
fard al-kifdyah, so
If they all neglect
if
it,
one of them
they will all
replies, the obligation no longer
be sinning. The pinnacle of perfection and virtu
applies to ffj f
I
elate in the Sunan of Abu Dawud that Ghalib al-Qattan related that a
man said
for all of them to reply, as our colleagues say— and a good and obvious point. ( me to the Messengei
11 father reported that his grandfather said: “My fatherwent to him and said: My
it is sent
colleagues agree that someone other than them responds, the obligation does
if
fall away, and it is still compulsory for them to reply; and if they merely
^ and said: ‘Go to him and convey my greeting.®
1
upon your father be peace!''

let a stran
,1® aids greetings to you.’ He said -.'Upon you and
respond for them, they will be sinning.
We
all
1
relate in the Sunan of Abu Dawud that ‘All afc, reported that the Proph 11 l
AA£ '
said: It is sufficient, when a group of people are passing by, for one of them to
[those they pass];
And we relate
and it is sufficient for those sitting
from al-Muwatta’ that Zayd ibn Aslam

if one of them
i%,
replies.”'
narrated that the

1
y: “Although this is
Wa ‘alayka
a report
wa ‘ala abika-s-saldm.
from unknown narrators, we have mentioned

that
senger of Allah fH said: If one person in a group of people greets, it suffices for 1 adiths on meritorious deeds are allowed and accepted,
I say that this is a mursal hadith which has a sahih isnad. s ording to al-Mutawalli: “If a man greets a deaf person, it is imperative for him
r the greeting and to gesture with his hand so

that the person can understand;
j|s entitled reply. If he does not do both

together, he is not entitled to a
,'i to a
OBLIGATORY TO RETURN A GREETING RECEIVED BY
IT IS
Tkewise, if a him and he wishes to reply, it is imperative for
deaf person greets
LETTER OR MESSAGE OR WHILE ONE IS BEHIND A SCREEN I! be understood,
'sii utter with the tongue and gesture with the hand so that he may
According to Imam Abu ler for the obligation to reply to be fulfilled. If he greets
a mute person who
Sa‘d al-Mutawalli and others, if a man calls another rr ;
from behind a screen or a wall and says: ‘Peace be upon you, So-and-so,’ or he wi
Vi - •
‘es with his hand, the obligation falls away because the gesture takes the place
a letter in which is written ‘Peace be upon you, So-and-so,’ or ‘Peace be upon So- RB utterance. Likewise, if a mute person greets him with a gesture, it is obligatoi y
so, or he sends a messenger saying ‘Greet So-and-so’ and the messenger or the let 'ly as we have mentioned.”
reaches him, it is obligatory for the other man to respond to the greeting.
1 Abu Diiwud (5210). This hadith is hasan. See al-Futuhat (5/305). ^-Bukhari (3768), Muslim (2447), and at-Iirmidhi (2694).
2 Al-Muwatta (2/959). ^>u Dawud (5231), an-Nasa’I (373)> and Ibn as-Sunni (237).
1 1
365
ilivvi'A
Kitab al-Adhkar
then meets him [again).
comes between then, and he
(a „e, wall or stone
EXPLAINING ABOUT GREETING A CHILD AND
'“' Companions of
HIS RESPONDING TO AN ADULT e
u 'LIS of ibn as-Snnni that Anas * narrated, "lire
K“ ‘ walk together. Whenever

a tree or a h.llock came
According to al-Mutawalli, “If one greets a child, not obligatory for them Adah ft used to
they me, beyond „
it is f
to when
the
"Cd filly parted to the right and to
left,
because a child is not legally responsible.” What he says is correct, but it is
mi
Al-Qadi Husayn and his colleague al-Mutawall greet eac ^ ot
^ er a 8 a ‘ n -
and good etiquette to reply.

u ld
“If a child greets a mature person, is it wajib for him to reply? There are two
EACH
depending on the validity of his Islam. If we say that his Islam is valid, w PEOPLE MANAGE TO GREET
TO DO WHEN TWO
it is
reply. If we say that his Islam is not valid, it is not wajib to reply but it is mustab OR RIGHT AFTER EACH OIHE
I
other SIMULTANEOUSLY
“The correct position from both points of view is that it is wajib to reply,
say: after the other,
or one
Allah #, says: ‘When you are greeted, reply with a better reply or return it.’”
n „
. ,
hpv ereet each other simultaneously,
al-Mutawallf. each of then,
their saying that depends on whether the child is Muslim, ash-Shashi said t Tia”, and his colleague Abu Sa'd
I s y„
it , to h,s com-
8 imperative for each to reply
is a false premise; it is as he said, and Allah knows best.
the ‘" ham, of hi greet,,, g and , is 1
is suitable
BiJf s
about this since this wording
f / rves ‘‘There are views
1
man greets a group in which there a child and the child replies but m
te'^ B^^then
If a is
they are stmul-
that is a response. If
the others reply, does that relieve them of their obligation? There are two viev
ash-Shash, »ys here is the correct optmon.
Wha,
sounder of which is that of al-Qadi Husayn and his colleague al-Mutawalli: “I ’
lln 'tt no, a Jponse."
not
and
fall away, because [the child]
cannot be fulfilled
is
by him, just
not legally responsible. To respond
as the obligation would not be
is an
fulfilled
obli
by
W
gjj
.$(„ ,,
GREETING USING THE FORM

OF THE RESPONSE
it
in the funeral salah’.'
The second position is— and

And Allah knows
this is
best.
the ruling of Abu Bakr ash-Shashi, the au ii

wm i
of al-Mustazhiri, one of our colleagues — that it does fall away, in the same wa
his calling the adhan is valid for men and absolves them of the need to seek an t
say that as for the prayer oijanazah our colleagues differ about
whether
I
perform
,
by a child having performed and they lv asan al-Wahidi stated

categorically that it is a
greeting of peace
-
it,
absolved of the obligation to it
w
if the customary
according addressed to respond, even
taken two well-known positions. The correct position of the two, igatory for the person
t '
the Imam al Haramay

J
the obvious truth, and
as ash-Shafi‘i stated in a text. ed What al-Wdhidi says is
colleagues, is that [the obligation] falls away,
EXPLANATION OF THE FACT THAT IT IS SUNNAH TO REPEAT

m |ll also said the same quite
It is called a greeting of
decisively; and so it is
peace. It is conceivable
question whether
that one
it is a
o positions with respect to the
THE GREETING EVEN AFTER A BRIEF SEPARATION o Positions our colleagues have
way of concluding
If a man is greeted by someone he then meets again nearby, it is Sunnah to greet by saving, ‘Upon you be peace astowl th
. .u
w that does result [in a val.c^conclus.or to ,
in that The sounder position is that

it
i
twice, thrice or more. Our colleagues agree on this. Evidence for that is yer
that this does no,
ea reê
we from the Sahihs of al-Bukharl and Muslim, and which Abu
Hurayra But conceivable that one could say
is
relate it
Abu Dawud
performed sit
circumstances, because of wha,
we relate from the Sunnns of
narrated in a hadith about someone who erred in salah. He came and
and then came to the Messenger of Allah and greeted him. He returned his g # ree 1
Slirmidh, and other sources with s«M M* that

came ,0 1
Abu
» *
and per orn:
,,,
name was )abir ibn Sulaym *, related,
and said: “Go back and pray, for you have not prayed.” So he returned panion, whose
Do-o,
done this three
ti TitJah ‘Upon you be peace, Messenger of ABab. He rephed.
salah. Then he came and greeted the Prophet #, until he had ft and said,
We relate in the Sunan of Abu Dawud

fijljljj
that Abu Hurayrah % reported U^ [Upon you be peace,’ for that is the greeting we give the decease . g
g|
Messenger of Allah # said: “When any of you meets his brother, he shou -Tirmidhi this is a hasan sahih hadith.
Ir AbuDawudBoo) and al-Futuhat (5/318). Ibn Hajar .states that this

hadith .s sahih ghanb.
ibn as-Sunni
m
(244).
1 Quran 4:86. Abu Dawud (40B4) and at -Tirmidhi (2722).
2 Al-Bukhari (793), Muslim (39), Abu Dawud (856), at-Tirmidh! (303), and an-Nasa 1 1
367
Sgim
I say that it is possible that this hadith is meant to describe the

best
perfect [way of greeting], not to say that [‘Upon you be peace]
Allah knows best.

is not a re
g I I
{^fit’ll
iliSSi
Imam Abu Hamid al-Ghazall says in his Ihya that it is makruh to sav
TIONS in WHICH IT IS MUSTAHABB TO GREET AND IN
MAKRUH, AND THOSE IN WHICH IT IS PERMISSIBLE
ginning ‘upon you be peace’, because of this hadith. The preferable view
makruh to begin with it in this form, but if someone does it, then it is
i
f AT IS
waji
because it is a greeting. but the command
M anded to extend greetings, as already mentioned;
C while in others it is
° circumstances and less in others,
certain
h a tic under
I The circumstances in which it is emphasised and mustahabb
EXPLANATION THAT THE SUNNAH IS TO BEGIN WITH S'd
altogether.
and we will not burden ourselves in
the basic situation,
THE GREETING BEFORE ANY OTHER SPEECH erable since that is
detail.
ne these in
It is Sunnah to greet before talking, in accordance with authentic hadiths both greeting the living and the dead.
We have men-
that this includes
actions of the earlier and later generations of the Ummah, as is well-known' the Book on Adhkdr for Funerals. The
method of greeting the deceased
in
is what is relied upon in evidence for its superiority.
1 e
is it is makruh or less
emphasised or merely permissible
tances in which it
We
ger of Allah
relate
according to at-Tirmidhi
from the Sunan of at-Tirmidhi
$ said: “Greeting comes before speaking.”' This
is munkar.
that Jabir narrated that the
is a weak
1
hadith
iifefe
ntions and require
is uri
d
some explanation. These include when the
mting or engaged in sexual intercourse.
one does greet him he does
if
It is
not have to reply.

makruh
The
to
same
in saldh or adhan or iqdmah, or
person being
greet
applies
a person
if one is
is in the lavatory,
; or drowsy, or is engaged
EXPLANATION THAT INITIATING THE GREETING

TOWARDS ANOTHER IS BETTER THAN RETURNING IT
ip:
fc
•
.
M y condition
in which greeting him is not
nd has a morsel of food in his mouth.

ly If a man is eating
proper, and likewise when one is
In those situations one is not entitled
but does not have a morsel of food in his

mouth, there
To initiate the greeting is better, in accordance with the hadith: “The best of m
m jection to greeting replying is obligatory. Likewise, when
him and
he is
he who starts the greeting.” 2 Thus everyone should be eager greeted and it is compulsory
engaged in any other business, he may be
is to start the gree
when they meet someone. sermon on Friday our colleagues hold
We Sunan of Abu Dawud with Abu Umama
M to reply. About greeting during the
to listen attentively to the
relate in the a good isnad that
initiate it is makruh, because we are commanded
reported that the Messenger of Allah g§> said: “The closest of men to Allah gives greeting [then], should he be replied to?
all
n. If someone transgresses and
who of
greets [others] According by at-Tirmidhi, Abu Umama Some say that he should not be answered because
3
first.” to a report
:hafi‘i] colleagues disagree.
reported that someone asked: “Messenger of Allah, if two men meet, which sb listening to the sermon is considered wajib then
regression. Others say that if
start the greeting?” He said: “The one who is closest to Allah #.” At-Tirmidhi reg
uld not be answered, but if it is considered Sunnah then one of those present
this as a hasan hadith. r imply to him. No more than one person should leply to him.
p®8 a person en-
ording to Imam Abu al-Hasan al-Wahidi, it is better not to greet
Qur preoccupied with the recitation of Qur an.
an, because he
L |j|]n reciting the
greeted, he should reply with a gesture. If he
is
replies in words, he should seek

i lilii
rtion anew and then return to the recitation. That is the
[from Shaytan]
opinion
obvious position is that
about which there are differing views, but the
ahidl,
1
M
Sh
ould be greeted and that it is obligatory to reply in words.
bsorbed in dua is like one who is reciting the Quran. The

A person engaged
most obvious thing
T 'view is that it is disapproved to greet him, because the trouble and disturbance
-
L-G
is greater than when someone is eating. It is makruh

to greet a person who is
m because makruh for him to interrupt the

and engaged in the talbiyah , it is
At-Tirmidhi (2700). statement

a h, but if he is greeted he should reply verbally. Ash-Shafi‘1 made that
1

3 Abu Dawud (5197) and at-Tirmidhi (2695). Ibn Hajar states that this hadith is hasan.
ting, as did our colleagues, may Allah have mercy on them.
m
EXPLANATION OF THE RULING ON RETURNING THE

GREETING IN THE AFOREMENTIONED CIRCUMSTANCES
* rrated: “The Messenger of Allah # passed by us,
a hasan hadith.
among some women, and
What I have just quoted
us”’
At-Tirmidhi says that this is
IN WHICH GREETING IS MAKRUH Dawud. According to the report in at-Tirmidhi, [Asma’] said:
tion of Abu
‘mm
group of women
We have mentioned the situations in which it is makriih to greet, and stated WMtmSke Messenger
of Allah # passed by in the mosque while a
is not obliged to respond. If the person being greeted wishes to volunteer ISTl there,
and he gestured with his hand in greeting.”
fMHI!
Ibn as-Sunni that Jarir ibn Abdullah #, reported that the
a
in the Book of
he allowed to or is it mustahabb? There is some detail to this. It is makruh for SB ate
2
engaged in urinating or similar activities to reply and we have already dealt m er of Allah H passed by some women and he greeted them. was a woman
at the beginning of the book. For a person engaged in eating or the like ,( date in the Sahih of al-Bukhari that Sahl ibn Sad % “There said:
t fg l
to respond in those instances in which not wajib. haram

it is mumm i
s” (and in another report, “We had an old lady”) “who took chard roots and
m pi in salah to say: ‘And on you be peace.’ If he does so,
it is It is
knowing about
for someone en
in a potand ground grains of barley [with them]. When we had performed
l Ml his salah nullified. If he does not know that it
the prohi
1 oijumuah we went and greeted her and she offered it to us:”
3
is
according to the sounder of the two positions

is
in
prohibited, his salah
our view. If he says,
is
‘Upon
not ni mp\
m latein the Sahih of Muslim that Umm
Hani bint Abi Talib #, reported: “I
bathing
# on the day of the Conquest of Makkah while he washadith.
I
t
peace’, with wording indicating the third person, then his prayer "the Prophet
is not inva 4
greeted him.” She related the whole
since it is a dua and is not addressed to anyone. It is mustahabb to reply in
timah # was screening him. I
with a gesture and not with words. one

jp® 1
If replies verbally after completing th

there no objection. For someone
REPLYING TO NON-MUSLIM SUBJECTS OF A MUSLIM
is calling the adhan, not makruh
normal way because only short and
it is
does not invalidate the adhan.

to reply
II
POLITY AND MENTION OF SOME RELATED ISSUES
it is it
iafi‘I] colleagues differ with regard to non-Muslim subjects of a Muslim polity,
not permissible to initiate the greeting of

ijority are of the opinion that it is
.
ill
gfe ;
not haram but makruh. If they greet a Muslim,

nth them. Others hold that
Eg SMsS:.
should say in reply to them:

it is
And upon you, without adding to this.

p
.^=sAc-j
WHO MAY BE GREETED AND WHO MAY NOT, AND
Hb
"
;/
:
WHO MAY BE ANSWERED AND WHO MAY NOT
1ST 1 Wa ‘alaykum.
-Mawardi mentions another opinion of our colleagues: that it is permissible

any musum man who is not known for sin or innovation may greet and be ate the greeting with them, but the one who greets should restrict himselt to
ed. Sunnah to greet him and wajib for him Our [Shafi‘1] collea ‘Peace be upon you’ using the singular and not the plural.
:
It is it is to reply.
say that a woman with other women is like a man with other men. Imam Abu S
al-Mutawalli said about a woman [greeting] a man: “If she is his wife or fe
servant or a woman whom he is not allowed to marry, then the same ruling app
with her as with
greeting and
men greeting him. It is mustahabb for either of them to initiat
it is wajib for the other to reply. If she is a stranger, and she is beat
1 a Mawardi mentions another opinion:
As-salamu ‘alayk.
that one should say in reply to them

i you be peace,’ but should not say: And the mercy of Allah. I say: Fhese two
and there is fear of temptation, a man should not greet her. If he does greet her,
mV: ns are
not permissible for her to answer him. She should not greet him, and if she does
!
'
uncommon and are to be rejected.’
is not entitled to a reply. If he answers her it will be makruh. If she is an old won
iSs relate in the Sahih of al-Bukhari that Abu Hurayrah % narrated that the
whom he will not be tempted by, it is permissible for a man to greet her and : >ger of Allah
H said: “Do not start greeting the Jews and the Christians with
man to answer her greeting.

I say that if the women are in a group and a man greets them, or there are
1
1 Abu Dawud and Ibn Majah (3701).

men and they greet one woman, it is permissible. 'I his applies if there is no ret (5204), at-Tirmidhi (2698),
J Ibn
as-Sunni (224). According to Ibn Hajar this hadith isgharib.
temptation. 3 Al-Bukhari (6248).
8BBB
We relate in the Sunans of Abu Dawud, at-Tirmidhi and Jbn Majah that Asma 4 Muslim
(336) and al-Bukhari (280).
MB
BfiBBl i 371
Kitab al-Adhkar
peace, and if you meet any of them on the street then force them to the
nar
’°'vest
1
part of the street.”
We relate in the Sahihs of al-Bukhari and Muslim that Anas % related that
th
• • •
Messenger of Allah # said: “If the People of the Book greet you then reply
\„j
• • •
2
upon you.’”
Subbihta bi-l-khayr.
. .
.bi-s-sa'adah.
Wa 'alaykum.
. . .bi-l-'afiyah.
We relate in the Sahih of al-Bukhari that Ibn'Umar reported that the Messenger
of Allah said: “When the Jews greet you they say: ‘May death be upon you’ [saying dill
‘death’ ( sam ) instead of ‘peace’ ( salam )]; so say: ‘And upon you.’” 3
.dllc-J
Sabbahaka-lldhu bi-s-surur.
As-samu 'alayk.
. . .
bi-s-saadah wa-n-ni‘mah.
Wa ‘alayk. . .
.bi-l-masarrah.
There are many hadiths the ones we have mentioned regarding this question. not to say any thing, because
like
j!( Otherwise, one does not need to, the best position is
if
manifest a form
And Allah knows best. to do so would be to show
them expansiveness and familiarity and to
Imam Abu Sad al-Mutawalll said: “If a man greets someone thinking that he is a
are commanded to be tough on them
and forbidden to love
~'ojf affection, whereas we
becomes clear that he a disbeliever, mustahabb to ask him and Allah knows best.
Muslim and then it is it is
them, so one ought not to make a show of it;
to disregard his greeting. The objective of this is to alienate him and to show him that
reported that Ibn‘Umar greeted a man
there is no friendship between them. It is
GOING PAST DISBELIEVERS AMONG WHOM

THERE
but then he was told that he was a Jew. He followed him and said to him: ‘Disregard
ARE SOME MUSLIMS, IN WHICH CASE THE
SUNNAH
my greeting.’” 4 3§|
asked IS TO GREET THEM INTENDING
THE MUSLIMS
I say that it is reported in the Muwatta 5
of Imam Malik that Malik was
to consid
whether a Muslim who has greeted a Jew or a Christian should ask him one person passes group in which there are Muslims, or one Muslim,
together
iff by a
his school of thought,
which I
Muslim.
er the greeting unsaid, and he said: “No.” That is
greet them, directing it to the Muslims or
with disbelievers, it is Sunnah to
al-‘ArabI chose. According to Imam Abu Sa‘d al-Mutawalll, if one wishes to greet a
We from the Sahihs of al-Bukhari and Muslim
relate
that Usamah ibn Zayd %
One should say. M ay mixture of Muslims,
non-Muslim, he should do so without using the word ‘peace’.
passed by a gathering that was a
related that the Prophet
0
Allah guide you,’ or ‘May Allah favour your morning.’ _ ;P a 8 a ns,idol-worshippers and Jews, and the Prophet s§k greeted
them.
mentioned here by Abu
a
I say that this there is no harm in using the greetings
ning
al-Mutawalli when necessary, by saying “ Good morning ,” or “A blessed [mot
“A wholesome [morning]’’ or “May Allah give you a happy morning” or

“happy WHAT A MUSLIM OUGHT TO WRITE IF HE ADDRESSES A LETTER
blessed” or joyous ”,
“
and so on. TO AN IDOL AT OR CONTAINING GREETINGS AND SUCHLIKE
ff One writes a
letter to an idolator with a greeting
in it he should write along the
1 Muslim (2167), Abu Dawiid (5205), and at-Tirmidhi (2701). Sifwing lines.
Al-Bukhari (6258), Muslim (2163), Abu Dawud
and at-Tirmidhi (3296)- |M/Ve in the hadith from Abu
2 (5207), (1603)- relate in the
3 Al-Bukhari (6258),
4 Al-Futuhat (5/344).
Muslim (2164), al-Muwattci (2/960), Abu Dawiid (5206), and
Ibn Hajar mentions that this narration can be found
at-rur" 11
in Shu'a
“
ihi
^ S
%®n ^ about the story of Heraclius, he said that the Messenger of Allah wrote: $
al-Bayhaqi. 1
Al-Bukhari (6254), Muslim (1798), and at-Tirmidhi (2701).
5 Al-MuwattaXzl 960). Tjjf|
373
372
Kitdb al-Adhkar
greeting
"From Muhammad ,
the slave and Messenger of Allah, to Heraclius, the Mighty [le MH P 0 f Allah # and greet him, and ask myself: ‘Is he moving his lips in
who
*
said: “Do not greet anyone
'
those who follow guidance.

of Rome. Peace be upon II, to al-Bukhari,
‘Abdullah ibn ‘Amr
oppressors when going to see them,
*
j
if! „ , sav “if one is forced to greet
.
he does not
1
u in
some other thing if
2
S* L fears for his
worldly life, religion or
‘ulama, he should intend
Min Muhammadin ‘Abdi-llahi wa Rasulih, ild Hiraqla azimi- greet them.” According to the
then he should
thus mean: Allah
r-Rum. Salamun ala mani-ttaba a-l-huda.
‘
. ..
IT inB one of the
names of Allah ft. His greeting would
you.’
itching
WHAT TO SAY WHEN VISITING A SICK NON-MUSUM

IT IS SUNNAH TO GREET CHILDREN
visiting sick non-Muslims: some say that it is mustahabb,
Our colleagues disagree about Sunnah to greet them. We relate in the Sahihs of al-Bukhari
difference of opinion and then is
Ichildren, it
forbidden. Ash-Shashi mentions the
others that it is
says: “The correct position in my

view is that one should say that in general visiting
j
Kn that Anas * passed by some children and greeted them and

sald: The
;
Ihe Messengei
a sick disbeliever is permissible. As an act of
drawing near [to Allah] it is dependent
j
K# used to do so:’ According to

children and greeted them.”
a report in Muslim he
2
said:
that coupled with it, such as neighbourliness or their being Slab# passed by some mthisnads of the
on some kind of respect is
Abu Dawud and other sources as well,
feefete in the Sunan of
a relative.” 1
JL,that Anas * related that the Messenger of Allah # passed by children
We relate in the Sahih of al-Bukhari that Anas *
related that a Jewish boywj^g )
used to serve the Prophet became sick. The Prophet

# came to visit him. He|jj # book of Ibn as-Sunni and elsewhere
that [Anas] said: “He
“Embrace Islam:’ He looked at his father, who was v ilk him Mdw'rXmin the
by his head and said: 5
He said: “Obey Abu al-Qasim.” ['Hie boy] embraced Islam. The Prophet # went ont d, ‘Peace be upon you, children.’”
saying: “All praise to Allah, Who has saved him from Hell-Fire.”
al-Musayyab, the father oi

We Sahlhs of al-Bukhari and Muslim that
relate in the
came to Abu Talib, the Messenger As-salamu ‘alaykum yd sibyan.
Said ibn al-Musayyab *, related that when death
uncle, say:'lhere no god but Allah. Het|j
of Allah # came to him and said: “O is
5
recounted the rest
any Muslim
of the hadith.
visiting a sick non-Muslim ought to invite them to m
T
.
I say that
to em-
them. He should urge them
and advantages to
and explain its benefits 218
not benefit them, one p
it before reaching a
state in which repentance will
and suchlike.
them, one should pray for their guidance
COURTESIES AND RULINGS ON GREETING

HAS COMMITTED
GREETING AN INNOVATOR OR SOMEONE WHO
A MAJOR WRONG ACTION BEFORE
REPENTING OF IT |elate from the Sahihs of al-Bukhari and Muslim that Abu
Hurayrah re- ^
greet one who
[fed that the Messenger of Allah said: “One who is riding should
#
person who has commit
One ought not to greet or answer an innovator or
a few should
h |jj| who are sitting; and the
others,
talking; one should greet those
who is walking
sin but has not repented. That is the opinion of al-Bukhari and “The small should greet
fet the many.” According to a report by al-Bukhari he said:
4
has adduced the following proof. greet the many.
h nI ,t when *! the walking should greet the sitting; and the few should
1 ibig;
his hadith aDO
We two Sahihs that Kab ibn Malik
relate in the
tfc, in
According to our [Shafi‘1] colleagues and other ulama what has just
been men-
of Tabuk with his two companions,^ ,
stayed behind from the expedition those walking greeting

used to
ne d is the
Sunnah. people were to go against that, with
So if
He said: “I
|
Messenger of Allah # forbade people to talk to us.”

1
Al-Bukhari
(4418) and Muslim (2769).
2
Bukhari (2647) and Muslim (2168). _ . ,
3 Abu Dawud al-yawm wa al-laylah (331), and Ibn as-Sunm (226).

1 Al-Bukhari (7) and Muslim (1773)- (5202), an-Nasa’I in 'kmal
A 1 Bukhari Dawud and at-Tirmidhi (2704).
2 Al-Bukhari (1356) and Aba Dawud (3095)- j. (6231), Muslim (2160), Abu (5198),
(4/90-91).
3 Al-Bukhari (3884), Muslim (24), and an-Nasa’i
375
374
.**«§«!
who are the way of greeting, and the fard kifayah arises for them
those riding or those who are sitting greeting them, it would not ught to observe
be
down,
ii Imam Abu Sa‘d al-Mutawalll and others are explicit about this. According
not makruh for the many to greet the few, or for the big to
t ' hey hear
him. If he intends to greet those of them who
him are exempt from the obligation to return the greeting.
are sitting
ciple it is
greet
mean forgoing the greeting that one is entitled to. These rules
This will
& no t hear
alongside those who did not initially hear his greeting, then
there
of If Mends to sit
apply when two people meet on the street. When a person comes upon lopinions on this point.
oth
one arriving must greet those already present means of greeting for them is achieved by the greeting being
are sitting, the in all circun
t c
rst is that the
whether they be younger or older, many or few. of them, because they are one group. If he responds to their greetings,
Ao the first
anyone in the mosque responds to him, the fard kifayah
etiquette. Also, if
| ooc
j
iharged for the

rest.
ON THE DISAPPROVAL OF SINGLING OUT A PARTY FOR GREETI that the obligation remains to greet for those who have not yet been
| seco nd
is
greeting; not waived for the first [of the group] by the reply of
Al-Mutawalli said: “If a man
meets a group and he wants to specify some of ’’
j the initial it is
the greeting, to the exclusion of others, it is makruh because the purpose of , econd.
is cordiality and sociability. Singling out some will cause the others to be um
may sometimes lead to enmity.”
MUSTAHARB TO GREET ON ENTERING A
IT IS
PLACE WHERE THERE IS NO ONE
HOW ONE SHOULD GREET WHILE WALKING IN PLACES TH mustahabb to give greetings when entering one’s home, even if there is no one
ARE MUCH FREQUENTED, SUCH AS MARKETPLACES the righteous servants of Allah. And
According to the most judicious of Qadis, al-Mawardi, if a person is walkin

I | One should
,ave
say: Peace be upon us and upon
previously explained in the beginning of the book what one says when one
rs one’s house.
marketplace, or on a road alongside many other people, or in any other place w
1 I hs many people meet, he should greet some and not others. If he greets everyone he
&\ ate Ulc.
it will distract him from matters of importance. According to al-Mawardi, one
seeks one of two things from greetings: to gain love and affection or to repel ha As-salamu ‘alayna wa 'ala 'ibadi-llahi-s-salihin.
likewise, when mosque or someone elses house which is empty, one

entering a
ild give greetings by saying: Peace be upon us and upon the righteous
servants of
EXPLANATION THAT IF SOMEONE IS GREETED BY A GROUP AND
REPLIES TO THEM INTENDING ALL OF THEM, THAT SUFFICES HI Peace be upon you, people of
't. the house, and may the mercy and blessings of Allah
m According to al-Mutawalll, if a group greets one man and he says ‘And on you be
pon you.
intending thereby to reply to

fulfilled. This is the
all of them, the obligation to respond to
same as performing on esaldh over many deceased persons, w
all of th « fyc]\ 4iii x# ft
&\
fulfils the obligation for all. alii Jjbl jli==ulc-
As-salamu 'alayna wa ala ‘ibadi-llahi-s-salihin. As-salamu
HOW TO GREET A BODY OF PEOPLE WHO CAN BE 'alaykum ahla-l-bayti wa rahmatu-llahi wa barakatuh.
INCLUDED IN A SINGLE GREETING AND THOSE NOT
THUS INCLUDED, SUCH AS IN A JUMU'aH MOSQUE
ON THE SUNNAH NATURE OF GREETING WHEN PARTING
According to al-Mawardi, if one enters a small group of people, he may offer
AND AN EXPLANATION OF THE RULING ON RESPONDING
greeting for them all; any greeting he adds specifically to each of them g 00 is
but o >nieone with a group of people and about to get up and leave them, it
quette.
adding
One person
is also
[from the group] replying to the greeting
good etiquette. If there is a gathering and one greeting
is sufficient;
is not exte IK Wnah

is sitting
to greet them.
is
to them, as in a mosque, meeting or crowd, then the way to greet is that the on ip
re late in
the Sunans of Abu Diiwud, at-Tirmidhi and others, with good isnads,
who he®- A bii Hurayrah narrated that the Messenger of Allah g| said: “When any of
enters begins the greeting when he first enters and sees the people. All
1 377
jjj§
m I
i
Kitab al-Adhkar
who has greeted someone who does not then reply
you comes to a gathering, let him extend his greetings, and when about tahabb for a person
to imperative for you to
gg t
n kindly:
“To respond to a greeting is wajib, so it is
let him extend his greetings, for the former is not more important than the
latter^ obligation may be removed from you.” And Allah
knows best.
At-TirmidhI says that this is a hasan hadith. so that the
I say: “The apparent meaning of this hadith is that it is wajib for a group to ret
Ur
the greeting of a person who
greeting them or departing from them. According
is
t0
the two Imams, al-Qadl Husayn and his colleague Imam Abu Sa‘d al-Mutawalli j|l
customary to greet others when leaving them. That is a du'a, and it is mustahabbt
reply to it and not wajib, because greeting is something that is done upon meeting
and
not on parting. That is their opinion. Imam Abu Bakr, the later ash -Shashi ,
2
however
:
Sunnah when departing, just

holds that this is incorrect, because greeting is
as it is SEEKING PERMISSION TO ENTER A HOUSE
Sunnah when sitting down. The preceding hadith is proof of this. Ash-Shashis view
own, until
is the correct one.”
says: “O you who believe, enter not houses other than your
and greeted those in them.”'
isked permission
GREETING SOMEONE WHO ONE IS CONVINCED WILL NOT RETURN

THE GREETING, AND THE RECOMMENDATION TO ABSOLVE
WHOMEVER ONE GREETS IF THEY DO NOT RETURN THE GREETING
If one passes by one person or more and suspects that he will not reply to ones
“But when the children among you come of age, let them ask per-
greeting— either because of the pride of the person whom one passes, because of ? s:
.” 2
any other reason-one as did those before them
one’s disdain for the person passing or for the greeting, or for
should greet him and not omit it on account of that suspicion. For we are ordered
to greet, and the one who is ordered to greet is the one who is passing by. He is not, ^ jjl
however, ordered to obtain a reply; moreover, it may be that the person he passes will
n the Sahihs of al-Bukhari and Muslim that Abu Musa
al-Ashari %
prove his opinion wrong and return the greeting. said: “ Permission must be sought thrice, and
There are those who do not verify things carefully, and who say that the greeting
e not given permission you must turn back
3
.
of someone passing by will cause the person passed by to fall into wrongdoing, fhis
and others
related this in both their Sahihs from Abu Sa id al-Khudri tfs,
is manifest ignorance and blatant stupidity, because Shariah commands are not lifted
ophet
commanded because of such imaginings. we were to
off the shoulders of those If
action done
relate in the same Sahihs that Sahl ibn Sad ^ reported that the Messenger of
look to these vain imaginings, we would give up reproving any wrong 4
said: “Seeking permission was instituted because of the gaze .
d aS0
by someone who does it out of ignorance that it is a wrong action. We wot 1
reports about seeking permission thrice are numerous. The Sunnah is that
reproving
consider that he would not be reproved by our talking to him, because our ould greet and then seek permission standing at the door, so that one
cannot
he ° {5
him and our acquainting him of his wrongdoing will be a cause of his guilt if
not cease doing it. There is no doubt that we must not give up reproving [w
v g .
m
i
who are in the house. Then one should say: Peace be upon you. May I
fK If no one replies one should say it twice or thrice, and if still no-one teplies
t
and the likes of this are numerous and well-known,
ing] for reasons like these,
Allah knows best.

” "
I
II
uld go away.
relate in Sunan of Abu Dawud, with a sahih isnad, that RibT ibn Thrash-
the
We relate in the book of Ibn as-Sunnl that ‘Abd ar-Rahman ibn Shibl, a Con v
"i
—
on the ha and at the end a shin the eminent Tabi said: It has
been ,
#
>'
% reported that the Messenger of Allah said: “Whoever replies to a greeting,

3
;
al-Bukhari in al-Adab al-mufmd, and by Ahmad, at-Tabarani and al-Hakim.

be to his own benefit; and anyone who does not reply is not one of us .
24:27.
hasan. 59 .
hadith
(5208) and at-Tirmidhl (2707). According to Ibn Hajar this
is
Abu Dawud ukhari (6244), al-Muwatta’ (2/963-964), Abu Dawud (5180), and at-Iirmidhi
ibn Ahrn
Muslim (2153),
2 There were; two
t well-known jurists of Tashkent called ash-Shashi: Muhammad
-Shirshfll
Bakr ash
Husayn Abu Bakr ash-Shashi (d. 507/1113-4) and Muhammad ibn All ibn Hamid Abl and an-Nasai (7/60-61). “Because of the gaze
lukhari (6241), Muslim (2156), at -Tirmidhi (2710)
485/1092-3), may Allah have mercy on them both. .
lP J
N
i
part of a longer hadith, which ?rt

is •
3 Ibn as-Sunnl (207) and al-Futuhat (5/367). This is
378
Kitab al-Adhkar
ill |: -Then he ascended to the
second, third and the rest of the heavens. It
reported to us that a man from Banu ‘Amir sought

permission to come to the and he replied: “Jibnl.”'
of every heaven: “Who is this?”
ji*the door
while he was in his house. He asked: ‘May I come in?’ The Messenger of,
||
person and teach himhow to seek permission
r^ 1 1 in the
Abu Musa al-Ash‘ari
same Sahihs that
reported that while the
told his servant: ‘Go out to this

The man heard him and said:‘E
'
6
fins sitting by a well in a garden
Abu Bakr came and sought permission *
him to say: “Peace be upon you. I May come in?’”
asked: “Who is it?” He replied:
“Abu Bakr.^
garden] [The Prophet #]
be upon you. May I come in?’ The Prophet # gave him permission and he en permission and he asked: “Who?
He replied: Umar,
nariame and sought 2
bman came and did the same.

II ,
„J„ from the same SaMte, that (Mr* reported: came to the Prophet " I
lB
replied: "Mef He satd: Me, me.
As-salamu ‘alaykum, a-adkhul?
knocked on the door.
He asked: Who is it?' I
1
3
he disliked it.”
We relate in the Sunan s of Abu Dawud and at-Tirmidhi that Kaladah ibn al-I if
a Companion, reported that he came to the Prophet # and went into [the h
without greeting him. He said: “Go back and say: ‘Peace be upon you. May I
EXPLANATION THAT THERE IS NO
HARM IN THE PERSON
in?”’
2
According to at-Tirmidhi, this hadith is hasan.
i SEEKING PERMISSION TO
ENTER DESCRIBING HIMSELF IN
written with a fathah on the kaf and the lam, and H IS NO ALTERNATIVE,
EVEN IF
say that Kaladah
SOME WAY TO WHICH THERE
I is
ha with fathah, then l SELF-GLORIFICATION IN IT

with fathah on the ha, followed by nun with sukim, then THERE IS SOME DEGREE OF
*11
What we have stated about greeting before seeking permission is corre he is known for, if
describing himself by a trait that
Mawardl mentions three views. The first is [the Sunnah, as described above], no objection to a man
not know him by any other
name, even if there is
second seek permission before the greeting. T he third is that one has a cho on who is addressed does
is to
oneself by a title; or in saying ‘I
am Mufti So-and-so,
on the owner of the house befo lf-reverence in calling
the gaze of the person seeking permission falls
Qadi! or ‘Shaykh So-and-so

etc.
then he should seek permi
enters he should greet first; if he does not see him, ak-tsUK
Umm Ham bint Abi Ta
the Sahihs of al-Bukharl and Muslim that
first. If he has asked for permission
thrice and thinks that he has not heard elate in
was
well-known, although some say that
it
mentions three views, ose name was Fakhitah, as is
should he ask again? Abu Bakr Ibn al-‘Arabi al-Maliki w # e
reported: “I came to the Prophet
1 st
first is that he should ask again. 'Ihe
is that
second is that he should
he used the above-mentioned words he should not

if
not ask again. The
ask again, but if he
m and others that
ing a bath
it was Hind—
and Fatimah was screening him. He
asked: ‘Who is it? I replied: I
view is that he should no tnHani.”’ 1

other words he may ask again. The most correct
, , .
any ^-whose name was Jundub

soundest, the one required by the Su relate same Sahihs that Abu Dharr
also from the
again. This view, which he regarded as the
is
gh some say it was Burayr with a dammah

on the ba, which is the diminu ive
and Allah knows best.
narrated: “I went out one night, and
the Messenger of Allah was walking #
the moonlight. He turned
around and saw me. Who
wn. I started walking in
WHICH COMPLETE FORMS OF INTRODUCTION ONE he asked. ‘Abu Dharr,’ I replied.” 5

narrated
OUGHT TO EMPLOY WHEN SEEKING ADMITTANCE, relate in the Sahih of Muslim that Abu
Qatadah al-Harith ibn Rib 1
many of the miracles of the
AND WHICH ARE DISAPPROVED OF h about a wudu water container which mentions
e
In it Abu Qatadah says:
on the c oor an ger of Allah and many branches of knowledge.
#
seeks permission to enter by greeting or knocking
'
If someone this?’ I said: Abu Qatadah.

asked: ‘Who are you?’ he should reply ‘So-and-so,
the son of So-and-so,
or o <
a ger of Allah # raised his head and asked:‘Who

reason The
is
[for saying so] is the need

so al-Fulani’, or ‘So-and-so, better known as
identified.
Such-and-such’ in order that
makruh to say: ‘I,’ or ‘The servant’ or ‘one of the boys

It is
he ma,
or one o I I y that there are

a desire to boast.
many similar hadiths.
lovers’ and suchlike.

well-known fc'' and Muslim (162).
Sahihs of al-Bukharl and Muslim that in a
t-Bukhiiri (2887)
We relate in the
about the Prophet’s Night journey, the Messenger of

Allah
with me to the heaven closest to the earth and he asked

said: “Then he asc^
for it to be °P e
you? I e r
#
^
I 1
•1-Bukhari (3674)
1-Bukhari (6250),
waal-laylah (328).
and Muslim
Muslim (2155).
(2403).
Abu Dawud (5187), at-Tirmidhi (2712),
and an-Nasa . m Anud
It was said: “And who is with

said: “Who is this?” He replied: “Jibril.” 1-Bukhari (280) and Muslim (336).
Ai-Bukhari (6443) and Muslim (94)-
2
Abu Dawud (5177)-
Abu Dawud (5176) and at-Tirmidhi (2711), who slates that this hadith is
.
hasan ghan m Muslim (681).
381
380
Kitdb al-Adhkar
who was in the delegation of
Abu Hurayrah %— whose nam i .
the Sunan of Abu Dawud that Zari‘
we kissed
We relate in the Sahlh of Muslim that relate from our riding camels and
.<
We started t0 hasten
ar-Rahman ibn Sakhr, according to the most reliable accounts— reported tha
“Messenger of Allah, pray to Allah to guide the mother of Abu Hurayrah beginning and a ra after alif according to the
quoted the rest of the hadith as far as “Messenger of Allah, Allah has answe BK" t zad’ is with'a zS at its
prayer and guided the mother of Abu Hurayrah.”

1
1^'^ Wef« latc in

Messenger # and we kissed
* reP ° rted
his hand;’
3 St ° ry
2
" WhlCh
TX*
, .
th
to ktss
small child or his brother or
man to kiss the cheek of his
compassion or because of a love o
the cheek out of affection,
Ir,r, besides
e
applies regard ess
^“C
Sr?
, a,e many well-known
hi d rs male or
hadiths in this regard, 'this
female. The same applies to

kissing the child of a dose
te haram b, consensus, the
**
a her small children,
lb kiss with lust and desire is
strange,
Matters Related to Greeting »^;;r father
lus, at a relative or a
and to others. To look w„h
KS” »s of al-Bukhari and Muslim

that Abu Hurayrah
reported *
GREETING WHEN COMING OUT OF THE LAVATORY nlhe
ISA, r , of Allah #
kissed Hasan ibn 'Air
while al-Aqra rbn Habts at-
«
IMAM ABU SAD
lavatory be pleasant’
reported that ‘All #,
al-Mutawalli said: “To greet
when coming out of the
said
someone with ‘May your visit
lavatory has no basis. But it ha
to a man coming out of the lavatory ‘You have

been pu :
flpv
gf
. . .= A A ara said- “I have ten children
1
sr*
‘
>„d ^
and I have not kissed any
-to ** «. - -
so
is
do not
no objection
defile yourself.”’
if a
I say that there
man says to his
is nothing authentic in
companion, by way of friendship, affection
this regard
Rîn ^!l^Sdh»,*ish,h êlated
order to foster love: ‘May Allah perpetuate His favour
upon you,’ or any other
your hearts?
A
That is t ewor 1 g
it if Allah has removed mercy from
different wordings.
theyfrations, and it is narrated with
EXPRESSIONS THAT PEOPLE CUSTOMARILY USE IN c , pn „ pro f
PLACE OF THE GREETING OR BEFORE IT prelate in the Sahlh of al-Bukhari that Anas «
and smelled him
5
Allah# took his son Ibrahim and kissed him

.
I went
person passing by starts to greet those whom he
If a
passes by saying: ‘May Allah
»|; re late in the Sunan of Abu
Dawud that al-Bara ibn Azib# said:
or ‘May Allah not daughter Aishah was ying -
your morning good or happy’ or ‘May Allah strengthen you’ Abu Bakr when he first came to Madlnah. His HI
normally use, then ‘How are you, my e 0
you and leave you lonely; or any other words which people Gfcring from fever. Abu Bakr 4* came to her and asked:
for him in return.
Hov
not entitled to a reply. But it is good for one to make dua
6
KÛghter?’ and kissed her cheek .” , ,
from replying, as a caution against flouting and

neglectin Majah and others with
it is best to refrain Weielate in the books of at-Tirmidhi, an-Nasa’i, Ibn
wit a
others to be observant oft written fa
[required] greeting, and as a lesson for him and 'toadi that Safwan ibn ‘Assal * the Companion-and companion: Let us go
‘Assal is
^the ‘ayn and doubled sin-narrated: “A Jew said

a
to his
n n ®
the Messenger of Allah #
and asked him a out t ie ‘
prophet.’ They came to

THE RULING ON KISSING THE FACE AND hand and kissed h,s feet
LIMBS OF ADULTS AND MINORS

Bjm signs.” He quoted the rest of the hadith as
far as: “Ihey
said: ‘We bear witness that you are a prophet.
0
hand of someone [of the same gender], because Dawud. by al-Mun
If a person wishes to kiss the j|| 1 Min Dawud (5225). The chain of this hadith is hasan. See Mukhtasar Sunan
Abi
other religious con
•
j.
asceticism, piety, knowledge, honour, chastity or any dhiri
^
j~
sta (8/91)
If it is done because of his

wealth, wor M
it is not makruh but mustahabb.
riches, valour, influence and esteem among people, it is makruh

^ JHI
to the exten^
2 Abu
Dawud (5223).
3 A1 Bukhari
(5997), Muslim (2319).
Abu Dawud (5218), and at-Tirmidhi
,
(1912).
.
declaie ^ 1 « . t \
severely makruh. Imam Abu Sa'd al-Mutawalli of our colleagues =
5 Muslim (2316) and al-Bukhari (10/426) in a tn l

f° [ m '
impermissible. He indicated that it is hararn. 6

Dawud (5322).
7 Ai ' rirmid'.,!
(2734) and Ibn Majah (3705)-
1 Muslim (2491).
2
Kitab al-Adhkar
We relate in the Sunan of Abu Dawud, with a handsome (malih) sahth

‘Iyas ibn Daghfal saw Abu Nadrah kiss the cheek of Hasan ibn ‘All
said: “I
I say that Abu Nadrah is spelled with a

nun and dad. His name was al-Mu
Follower. Daghfal is written
Malik ibn Qutaah and he was a trustworthy
with a fathah and then a ghayn with asukun
and then a/d’ with a fathah andth
and say: “Be surprised at an o SHAKING HANDS
Ibn ‘Umar sgs used to kiss his son Salim
unanimously.
kissing an old man.” .
n meeting it isSunnah which is agreed upon
a
“I asked Anas *:
Sahl ibn ‘Abdullah at-Tustari, one of the ascetics and pious worshippers
of al-Bukhari that Qat.dah
reported: *
and “Take out your He replied. Yes.
this Ummah ,
used to go to Abu Dawud as-Sijistani say:
3mP
•
of the Prophet # shake hands?
Kab ibn Malik * sai in
with which you narrate hadiths of the
Messenger of Allah #, so that I ma * al-Bukhari and Muslim that
the Sa hihs of
Then he kissed it. The deeds of our pious predecessors in this regard are innu
:rA«,“;t„ce of his r.pvntanco: ‘AbC.
Tiilhah ihrfUb.yduiUh * go.
2
shake my hand and congratulate me.

i, lin to
W»h . s«» Ltf from the

Suuau of Abu Dawud that Anas * reported
KISSING THE FACE OF THE DECEASED AND SOMEONE re
sa,d The people
came, the Messenger of Allah ft
the people of Yemen
WHO HAS JUST ARRIVED FROM A JOURNEY they are the first to come
shaking hands.
1 haV e come to you, and
deceased person to gain blessings and Ibn Majah that ahBara
There is no harm in kissing the face of a pious the tJL
of AhO Dawud. a.-Tlrmldhi
meet and shake
kissing the face of his companion when he said, “No two Muslims »
returns
is also no harm in a man ed that the Messenger of Allah
al-Bukhari that‘A’ishah related
journey or the like. We relate in the Sahlh of
Allah #, in which she said: Ab at-Tirmidhi and Ibn Majah that
Anas «, reported:
hadith about the demise of the Messenger of e rehte fmm the books of
of Allah #. Then he lean Allah, when one of us
meets his brother or his frten ,
came in and uncovered the face of the Messenger sked' ‘Messenger of

and he wept.” 5 'Should he emb'“e h‘m and
He asked:
him and kissed him, /:j| e bow before him?' He replieddNo.'
& he shake his hand? He replBd.
“Zayd ibn al- Yes.
said:
of at-Tirmidhi that ‘A’ishah
We relate in the book ?'
He replied: 'No.' He asked: ‘Should subject.
on this
came to Madinah while the Messenger of Allah # was in his house. He knoc „ t0 a nrmidhi this hadith is
,
toon. There are many hadiths
a' ibn 'Abdullah al-KhumanD*
the door. The Prophet
embraced him and kissed him.” At-Tirmidhi
4
# stood up for him, dragging his garment [on the grou
said that this is a hasan hadith.
L Mnwnrtn'of Imam Malik that 'A,
in the
said: 'Shake hands w„h
each other and , w.U
*
1
“The Messenger of Allah

1:
children or those ret

other gifts and you will love
one another, a
Embracing or kissing the face of people other than hatred and rancour: give each
Muhammad al-Baghawi and others
from a journey or suchlike is makruh. Abu
.
* •
»>fi
move stinginess.
makruh is to be found in that w
i
written that it is makruh. Evidence of its being that this hadith is mursal.
f , .
#
,
who repo Shaking hands after

have related in the books of at-Tirmidhi and Ibn Majah from Anas v that to shake hands mustahabb whenever meeting. is
in it, since
us meets his brothei 01 frien basis but there is no harm
,
“A man asked: ‘Messenger of Allah, when one of wdt of Subh and Asr has no religious
embrace i
he kneel before him?’ He answered: ‘No.’ He then asked: ‘Should he : essence of the to shake hands. Sunnah .
'
he shake his hand? He al-Qawa

iep ie id
him?’ He said: ‘No.’ He then asked: ‘Should as-Salam reported in his book
kiss
we have mentioned about kissing and embracing—
that t e ^ h Abu Muhammad 'Abd
am.m.buK mu, Mb, and muMh (per
mts ible .
I say: “All that are of five types: wujib.hm.

ot^ er
^ after ihe ,alawu,
it is makruh under shake hand,
harm in it upon returning from a journey and that innovation is to
that an example of a permissible
stances-does not apply to a handsome, beardless
young man. It is haram
circumstances, whether he
is r handsome, beardless
& "One should be careful about shaking hands with
a
handsome, beardless young man under any
him is like kissing him.
from a journey or not. It is obvious that embracing
kissed are pious men o ^ ^
no difference if the one who kisses and the one who is
'-Bukhari (6263) and at-Tirmidhi (2730).
'-Bukhari (4418) and Muslim (2769)-

bu Dawud
1 Abu Dawud (5221).
kh
(5213).
reported by Ibn Abi Khaythamah m his Bu Dawud (5212), at-Tirmidhi (2728),

and Ibn Majah (2703),
2 Ibn ‘Allan states that this hadith is
'-Tirmidhi (2729) and ibn Majah (37 02 )-

d- Muwattn'
(2/908)
5 At-Tirmidhi (2729) and Ibn Majah (3702).

young man, for looking at him is haram as we stated in the previous mentioned, and nothing has been reported to contradict it. One
section a re ady
’,
^^
A1 « ave
ing to our [Shafi'i] companions, anyone whom it is unlawful to look at is un[a
:
35 vie
^ oo ecj
j.
|
man y people who claim to be associated with knowledge,
ôuld n ° is due only to the
touch. Touching is more sinful. It is lawful for a man to look at a strange '^°
irtuous traits but who do this. Imitation and obedience
Woinai
^ n
intends to marry her, or when buying from, selling to, or receiving somethin
'r
piety
^ of Al)ah ^ Allah # says: “Whatever the Messenger gives you, take it;
or giving something to her; but not lawful to touch in any of those you, abstain [from it].”’
^whatever he forbids
it is
situati A
ACC- U) sj J^J)\ ^£=l! 1 W
IT ISMUSTAHABB TO SMILE AND MAKE “Let those who contravene the [Messenger’s] order beware, lest
" Allah # says:
DU A’ AS WELL AS SHAKING HANDS them or a grievous penalty be inflicted upon them.”
me trial befall
It is mustahabb, when shaking hands, to smile, make du'a for forgiveness and so
on
We relate in the Sahih of Muslim that Abu Dharr related: “The Messenger
of
Allah $ told me: ‘Do not underestimate any good deed, even if it be simply meeting '
/ as we have
mentioned previously, in the chapter on funerals, al-Fudayl ibn ‘Iyad
your brother with a smiling face.’” and do not be disillusioned by how few follow
1
said'
“Follow the path of guidance
We relate in the book of Ibn as-Sunni that al-Bara ibn ‘Azib tify, reported that the i Beware of the paths of error and do not be deceived by how many are destroyed.”
t
Messenger of Allah said: “When two Muslims meet and shake hands and smile by Allah.
And all success is
with love and sincerity, their sins fall away from them.” According to another report
he said: “When two Muslims meet and shake hands and praise Allah % and ask for
forgiveness, Allah # forgives them.” 2 ON BEING MUSTAHABB TO STAND FOR SOMEONE

IT
We relate in [the same source] from Anas #, that the Messenger of Allah % said:
WHO COMES IN, IN CASES WHERE IT IS SOMEONE
“No two servants [of Allah] who love each other for the sake of Allah meet and shake OF EMINENCE, OR A PARENT OR RELATIVE
hands and pray for blessings upon the Prophet before departing without their past
honouring someone who enters by standing up, we are of the opinion that it
'
As for
and future sins being forgiven.” 3
is mustahabb for those who have clear and manifest eminence in knowledge, piety
We relate, again in the book of Ibn as-Sunni, that Anas rft, also related that the
or nobility, or leadership characterised by caring for others, or for ones parents
or
Messenger of Allah % never shook the hand of any man in parting without saying:
relations as well as those who are old. It should be done out of obedience, honour and
“O Allah, grant us good in this world and good in the Hereafter, and spare us from the
respect and not for show and pomp. The practice of the first and later generations
punishment of Hell-Fire” 4 was based on this, which is our chosen position. I have compiled a small volume on
„ f * 0 j -s ' the subject, in whichhave collected the hadiths, traditions and rulings of the first
I
v ;
generations and their actions which are proof of what I say. I have also mentioned
Allahumma atinafi-d-dunya hasanah, wafi-l- >
the possible objections and explained the responses to them. So if anyone finds any ot
akhirati hasanah, wa qina adhaba-n-Nar. these matters problematic and wishes to study that volume, I hope that it will resolve
;
;
bis difficulties,
if Allah, exalted is He, wills. And Allah knows best.
IT IS MAKRUH TO BOW TO ANYONE IN ANY CIRCUMSTANCES THE SALIHIN AND OTHERS,

IT IS MUSTAHABB TO VISIT
e
It is makruh to bow to anyone, under any circumstances. 'Fhis is indicated by
t
AND ALSO TO HONOUR THEM AND TREAT THEM WELL
meets
hadith of Anas % in a previous section: “Messenger of Allah, when one of us " is
emphatically mustahabb to visit pious people, brothers, neighbours, friends and
bow to him?” He said: “No.” This is a hasan h a
‘ .
his brother or his friend, should he relatives

and to honour, be kind to and strengthen relations with them, dhe protocol
>°r this and
varies according to the situation one is in and ones status availability. It
1 Muslim (2626).
împerative that one’s visit be made way that the people visited do not dislike
2 Ibn as-Sunni (192) and Abu Dawud (5211). According to al-Mundhirl, there is some idtiratmW in a
tion) in the chain for this hadith.

Qur’an
3 Ibn as-Sunni (193). 59:7.
Qur’an 24:63.
386 387
Kitab al-Adhkar
1 as much as possible. When any of you yawn,
they should suppress
it
and at times that they are happy with. The hadiths in this regard are many an<j
"
Jj them.”
1
known. Tire best of them are as follows. < ,hs at
We relate in the Sahlh of Muslim that Abu Huray rah <&, reported that the Mlesse
of Allah said: “A man goes to visit his brother in another village, so
Allah a
nge r I it
PPoints
an angel [to meet him] on his way. When he comes to him he asks: Yarhamuka-llah.
‘Where ar e
you-
going?’ [The man] replies: ‘I intend to visit my brother in this village.’ He asks-'D means that the cause for sneezing is something
0 1 the scholars
hold that this
you have any blessing that you wish to safeguard?’ [The man] replies: ‘No,
movement of the body which is low in vitality and
it is S im B i I "11 nourish-
that I love him for the sake of Allah ft.’ [The angel] says: ‘I have been sent T " thy namely the weakens the passions and
to
you
t.
a recommended
thing for one because it
Allah to inform you that Allah $ loves you as you love him.’”
1
ill es is yawning does the opposite. And Allah knows best,
sflfl >dience easy,
whereas
I say that madrajatuhu,‘ his way’, with a fathah on the mim and the ra\ means ggMm Abu Hurayrah #, related that the Mes-
Sahlh of al-Bukharl that
path’. The meaning of tarubbuhai, ‘safeguard’, is ‘preserve’, ‘shepherd’ and
‘his
mu ate in the
sneezes he should say ‘Praise be to
said: “When any one of you
‘foster’,
-1 Allah #
as
when a man fosters the growth of his child.

companion should reply May Allah have mercy on
you.' If
(mug brother and his
We relate in the books of at-Tirmidhi and Ibn Majah that Abu Hurayrah % report-
ed that the Messenger of Allah said: “To whoever visits an invalid or his brother
m l0 him‘ May Allah have mercy
onyow,’he must reply ‘May Allah guide you and
that bdlakum (‘your concerns’) means
your concerns:" The learned say
2
,ht
for the sake of Allah $, a caller calls out: ‘You have done well; your walking is good !
2 (‘your affair’).
and blessed, and you have built a mansion in Paradise.’”
MUSTAHABB FOR A MAN TO ASK HIS PIOUS

IT IS Al-hamdu li-llah.
COMPANION TO VISIT HIM AND TO VISIT HIM OFTEN

We relate in the Sahlh of al-Bukharl that Ibn “Abbas % narrated that the Messenger
of Allah # asked Jibril M: “What prevents you from visiting us more often than you
Yarhamuka-llah.
already do?” Then this ayah was revealed:“We descend not but by command of your
Lord; to Him belongs what is before us and what is behind us .” 3
m dill ^=oa4?
Yahdikumu-llahu wa yuslihu bdlakum.
a •elate Sahlhs of al-Bukharl and Muslim that Anas

in the
said that two men *
near the Prophet H, and he responded to one but
not to the other, lhe one
B 1
" m he did not respond said: “So-and-so sneezed and you prayed
for mercy for
221 man praised Allah but

'Mgid I sneezed, but you did not respond.” He said: “That
l not praise Allah.” 5

I relate in the Sahlh of Muslim that Abu Musa al-Ash'arl related: “I heard the
Allah, [let the
RESPONDING WHEN SOMEONE SNEEZES, ager of Allah
# any one of you sneezes and then praises
say: ‘If
Allah, do not respond
AND THE RULINGS ON YAWNING ) respond to him; but if he sneezes and does not praise
WE„ relate from

,, the Sahlh of al-Bukharl that Abu Hurayrah #; reported that relate in the same Sahlhs that al-Bara % narrated: “lhe Messenger ot Allah
dislikes yawning-
»*
do seven things and forbade us to do seven things. He ordered us to
Messenger of Allah # said: “Allah ft likes sneezing, but He
hears the
ered us to
of you sneeze and then praise Allah, it is the duty of any Muslim who
an-
say to them: ‘May Allah have mercy on you.’ As for yawning, it is from Shay :
and at-Tirmidhi
Bukhari (6223), Muslim (2941), Abu Dawud (5028), (2747).
1-Bukhari (6224), Abu Dawud (5033), and an-Nasa’i in Amal al-yawm wa al-laylah (232).
1 Muslim (2567). and an-Nasa’i (222).
-Bukhari (6225), Muslim (2991). Abu Dawud (5039), at-Tirmidhi (2743),
2 At-TirmidhI (2009) and Ibn Majah (1442).
aslim (2992).
3 Qur’an 19:63. Al-Bukharl (4731) and at-Tirmidhi (3157).
389
388
Kitab al-Adhkar
THE BOOK OF REMEMBRANCES ;v
visit the sick, to follow funeral processions, to respond when people sneeze
and
I
invitations, to return greetings, to help the oppressed, to assist in fulfills
Yarhamuka-llah.
We relate in the same Sahihs that Abu Hurayrah % reported that the
of Allah H said: “'Ihe duties of a Muslim towards other Muslims are five: tc
to their greetings, to visit
to accept their invitations
by Muslim he said:
them when they are sick, to
and
“The duties of
to respond when
a
follow their funeral
they sneeze.” According

Muslim towards another Muslim
prc
to
V Yahdikumu-lldhu wa yuslihu bdlakum.
are six
you meet him you should greet him, if he invites you you should accept, in the book of at-Tirmidhi that Ibn ‘Umar * narrated that a man
if illate Allah and blessings be upon the
Messenger
you for advice you should advise him, if he sneezes and praises Allah ^ y ou ,vt to him and said: “Praise be to
s
and blessings be upon
" say: ‘Praise be to Allah
ask for mercy for him, if he is sick you should visit him, and if he dies you ,
bn ‘Umar said: “Do not He taug t
did not teach us to do that.
s
follow him [in the funeral procession].’

2 if.
mm nee r of Allah.’ Allah’s
‘
,
Messenger #
circumstances.
•Praise be to Allah
in all
II
WHAT A PERSON WHO
SNEEZES SHOULD SAY; THE WORDING F( IS
A PERSON WHO
ASKS FOR MERCY FOR HIM; AND THE THINGS
Al-hamdu li-llahi ala kulli hal.
II
ABOUT WHICH THERE IS A DIFFERENCE OF OPINION IN FIQH
hear one [sneeze] to say 'May
1
Allah
it is mustahabb for all those who
mustahabb to say after sneezing 'Praise be to Allah. that
The ‘ulama agree that it is
singular or the plural pronoun.
best to say 'Praise be r
Cy on you! using either the
better to say ‘Praise be to Allah, Lord of the Worlds.’
'
It is to
in all circumstances
.’
a Yarhamuka-llah.
Al-hamdu li-llah. i
Yarhamukumu-llah.
Al-hamdu li-llahi Rabbi-l-'alamln.

i
38*
im
.
(JU- 4JJ xSS\ Rahimakumu-llah.
guide you
Al-hamdu li-llahi ‘ala kulli hal. mustahabb for the person who sneezed to say thereafter’ May Allah
Is
right your concerns or,’ May Allah forgive us and you.
We relate in the Sunan of Abu Dawud and others, with a sahih isnad, that
Hurayrah reported that the Messenger of Allah ^ said: “When any of you sr
es he should say 'Praise be to Allah in all circumstances.’ His brother or compani
should say 'May Allah have mercy on you! He should reply ‘May Allah guide
you <
Yahdikumu-lldhu wa yuslihu bdlakum.
put straight your concerns!” 1

.jUsdj UJ
Yaghfiru-llahu land wa lakum.

Al-hamdu li-llahi \ala kulli hal.
I k relate in the Muwatta of Malik from Nafi‘ that Ibn ‘Umar * said: “If any of
1 Al-Bukhari (1239), Muslim (2066), at-Tirmidhi (2800), and an-Nasa’i (4/54)* ,

,
an-Nasa 1 4
2 Al-Bukhari (1240), Muslim (2162), Abu Dawud (5030), at-Tirmidhi (2738), and who states that this hadith is
gharib.
n Majah (3803) and at-Tirmidhi (2735).
3 Abu Dawud (5033).
391
you sneeze and someone says to him: ‘May Allah have mercy on you he ,’
shd tIP
Qre piy
‘May Allah have mercy on us and you, and may Allah forgive us and you'"' :
Yaghfiru-lld.hu land wa lakum.
Yarhamuna-lldhu wa iyyakum wa yaghfiru land wa lakum.

VIEWS OF THE FUQAHA ABOUT
’
i the DIFFERENT
All of this is Sunnah and none of it is wajib. Our colleagues say that
the tash
SOMEONE WHO SNEEZES IN SALAH
mt,
e. saying, ‘May Allah have mercy on you,’ is a Sunnah kifayah, and so Allah loud
’ enough
if one n rso him to say -.‘Praise be to
carries
•
because of the
_
it out everyone
literal
_1_ _• l-L.-i.2i.:-
. .. 1
else is absolved; but it is best for each
meaning of the sahih hadith we have previously cited,"

1 *. ^
one of them
. tUl n
to say
]
itisa
it,
Jf
feezes„
If
:he can
,
^
hea^
in sa iah,
-"hng,
it is mustahabb
which
for
Qur position
is
.
that of [Qadi] Ibn

Ue followers of Malik have three
al-‘ArabI; second, that
rr «AH Thn al-'Arabi; he
duty on every Muslim who hears him to say to him, ‘May Allah have mercy on that he should not
your within himself; and third as Sahnun said
What we have said here about being mustahabb to ask for mercy on the
it
oife I
who sneezes is [according to] our madhhab. The companions of Malik differed as se aloud or silently.
to
whether it is incumbent. Qadi ‘Abd al-Wahhab said that it is Sunnah and that one
person asking mercy suffices for a group of people, as in our madhhab. PLACING HIS HAND OR GARMENT
the PERSON SNEEZING
for Accord- 1
THE SUNNAH
ing to Ibn Muzayn, it is incumbent on every single one of them, and Ibn al-'Arabi OVER HIS MOUTH IS PART OF
adopted that position. mouth when sneezing,
or suchlike over ones
|nah to put one’s hand or garment
at-Tirmidb, that Abu Hurayrah
ONE DOES NOT ASK FOR MERCY FOR PEOPI.F. WHO SNEEZE 1 of Abu Dawud and
IF THEY DO NOT PRAISE ALLAH, EXALTED IS HE
IX
this
when the Messenger of Allah
mouth and lowered

sneezed he put
his voice; The narrator

*
was not sure as to whtch
h,s hand.or do .he
If the person who sneezes does not praise Allah, they should not be responded to
said the hadith is hasan
sahih.
wordings he said. At-Tirmidhl
because of the preceding hadith. The minimum praise, asking for mercy and response
iVe relate in the book
of Ibn as-Sunni that
‘Abdullah ibn az-Zubayr reported *
that one should give to raise one’s voice so that his companion may hear. when yawning
dislikes raising the voice
is
|e Messenger of Allah said: "Allah * »

Allah
heard the Messenger of
ONE SHOULD NOT ASK FOR MERCY FOR SOMEONE WHO SNEEZES Sein i, that Unrm Salanrah * reported: "I
from Shay tan.

IF HE DEPARTS FROM THE WORDING ‘PRAISE BE TO ALLAH •ay:‘loud yawning and excessive sneezing is
he should not
If the person who sneezes says words other than ‘Praise be to Allah’,
jjgv’ AND
be responded to. SOMEONE WHO SNEEZES REPEATEDLY
We relate in the Sunans of Abu Dawud and at-Tirmidhl that Salim ibn WHAT IS NARRATED ABOUT IT
al-‘AshjaT a Companion, narrated: “While we were with the Messenger
|jjjjj|
of M him each time he sneezes,
it is Sunnah to respond to
n '
erson sneezes repeatedly,
of Allah is- said /
a
and those who

man sneezed and said ‘Peace be upon you.’ The Messenger
on you and on your
respond to them by saying:

are with
mother.’ Then he
him should
‘ May Allah forgive
said: ‘If
say:
anyone sneezes he should
'May Allah have mercy on you. He
us and you?’ 2
praise
shou
’
fc
it Salamah ibn al-Akwa
«e near him. He
Sahih of Muslim and the
*
said to him:
Sumttts of Abu
narrated that the Messenger

"May
of Allah
Allah have mercy on you.

Dawudland
Then he sn ezed
™
"Them»nhasacold.*rh»tisthewordmg
tin,a»dtheMessengerofAllah»said :
*y. Dawitd and at-Tirmidht, Salama

slims narration. According to the report by Abu
Yarhamuka-llah.
1 Abu Dawud and at-Tirmidhl (2746)-
(5029)
2 ibn as-Sunni (268).
2
Al-Muwatta(ilg6 5).
Abu Dawud (5029), at-Tirmidhl (2746), and an-Nasa’I in 'Amal al-yawm wa al-laylah ( 22
5 '' i
s 1,1“* M (,o„), at-Tirmidht <„«)• k. ** (,ZHl .ad <™>-
393
392
Kitab al-Adhkar
respond
response of the others.
Others say he should not
because of the
% reported: “A man sneezed near the Messenger of Allah when I was present se
Messenger of Allah f§ said: ‘May Allah have mercy on you.’ Then [the man] sn is mus.aHM for
.hose who
d«s no, praise Allah a, all. »
twice or thrice, so the Messenger of Allah said: ‘May Allah have mercy on ^ preferable. W, have related m
you ’\ m m remind him ,o praise Allah. This is
man has a cold.’” At-Tirmidhi classed this as a hasan sahih hadith. hl
similar statement from
the great master Ibrahim
a
Sunan by al-Khattabi
We relate in the Sunans of Abu Dawud and at-Tirmidhi that ‘Ubaydullah and helping one another
Rifaah a Companion, related that the Messenger of Allah ;f| said: “Respon
/7H
iir r 3 Th” s is [part of]
sincere advice, enjoining
good,
al-‘Arabi says that this is

not to be done and tha
fP et vand fear of Allah. Ibn
tosomeone who sneezes is to be done
may respond if you wish but you do not
classified it as weak and its isnad is
thrice.
have
So
majhul (unidentifiable).
1
if
to.” 'Ibis is
he sneezes again
a weak
after tha
hadith: at-Tirm 1 /
Kf iS
.
I on the part of the person who
And
the correct position
success is only by Allah.
* th«
does it; but he
* —4*. Or
is mistaken in his claim,
reasons . have
oned.
We book of Ibn as-Sunni, with an isnad that has one unveri
relate in the
transmitter although the rest is sahih, that Abu Hurayrah reported: “I hea.. JK
Messenger of Allah $$ say: ‘When any one of you sneezes, those who are sitting
him must respond.
after the third time.’”
If
2
he sneezes more than thrice he has a cold, so do not res
j
mm?
IF A JEW SNEEZES
me Sunans of Abu Dawud, at-Tirmidhi and

others, with sahih isnads,
.0 sneeze near the
that
Messen-
The ‘ulama differ about this. According to Ibn al-‘Arabi, it is said that onesho
*-V'
u , Ashari » said, "Some lew, used to pretendAllah have mercy on you, so
say to them ‘May
respond the second time by saying ‘You have a but some say I«ah # hoping that he wouldAllah your concerns
He says that the meaning is, ‘You are not one of those
cold’;
who must
it is the third
be responded
t
t
i fin
1
lewl could then reply

‘May
Abu Y a‘la
guide you and set right
al-Mawsill that Abu Hurayrah

nar
asking for mercy upon them after this, because what you have is a cold and an illn
reported in the Musnad of
said: “If a man narrates
a hadith and someone
sneez ^^
not an insignificant sneeze.’
Messenger of Allah # mid reliable
the i,
“he has spoken] the troth." Everyone in
Someone may object that if he is ill then one ought to supplicate for him and disagreement Most of the
,1-Walid. about whom there
!-
is
from Baqiyyah ibn
spond with a supplication for mercy, since he has more right to a du‘a than anyo 1
use his narrations from

the people ° f bh »“ ” pr ° '
memorises, and imam,

else. The answer that it is mustahabb to make a du'a’ (or him — not with the Shar ash-Shami.
from Muawiyah ibn Yahya
is
did narrate this hadith
du'a made for someone who sneezes, but rather with the du'a of a Muslim
::
well-being and safety for a Muslim and similar things. That, however, does not
into the category of responding by asking for mercy for a person when they sneez
T IS
IT
SUNNAH TO SUPPRESS A YAWN AS
IS MUSTAHABB TO
MUCH AS POS 1BL
PLACE ONE’S HAND OVER ONE
f
S MOU F ^ D
of the afore-
SOMEONE WHO SNEEZES AND DOES NOT PRAISE ALLAH, OR WHOS Sunnah to restrain i, much as possible beeatt*
as
a,en one yawns
PRAISING IS NOT HEARD, OR IS ONLY HEARD BY SOME PEOPLE m ttioned julrllr hadith. 1,
is
is Sunnah to cove, the mouth ‘he
be v-A
iflil
It?!
at wefrom the Sahih of Muslim
relate
that Abu Sa ld al hu n *
If someone sneezes and does not praise Allah iH, as already stated he should not ^
you yawns he should hold
hts hand
responded to. Likewise, if he praises Allah i§j and no-one hears him, he should
no nge, of Allah *
said, "If any one of
2
be responded to. If he is in a group of people and some of them hear, those who hea
*
M '
j
*| mouth, for [otherwise] Shaytan enters.
saahat not.-iti* mustahabb *»«***
whether the yawninghappens
‘7: .1
Isay that i, is the same pmt

should respond— but not the rest. makruh for the to worsh*pe ,
not hear [a cove, one's mouth with one's hand. It is only

who do
Ibn al-‘ArabI al-Malikl mentions a disagreement about those
man who had sneezed] praising Allah but do hear the response of those with
him. 1
I hand over his mouth when there is no
need to, as there ts when
yawn, ng and the
said that [in such a case] one should respond, because he knows about the
sneeze an ill And Allah knows best.”
i
at
gharib and
chain
1 Abu Dawud
is
(5036) and at-Tirmidhi
unknown. However, Ibn Hajar disagrees with him and argues
(2745). The latter states that this hadith
that most of
is
its narrators a
t
1
unknown narrator it is musta ) ^ 1 Abu Dawud (5038) and at-Tirmidhi (2740k
Abu Dawuu , at .Tirmidhi
worthy. Ibn al-‘Arabi contends that although this chain contains an Muslim (3002),
^ 2 Muslim (2995) and Abu Dawud ( 5 o26).8 7 8
act upon it. Ibn Hajar also mentions supporting narrations for this hadith: see Fath al-Bari (10/605
).
2 Ibn as-Sunn! (251).

1
.SI 395
394
Kitab al-Adhkar
Bakr, do no
222
mm- , , ong out of pride. According to another,
is Abu
he said: “Abu
his company and wealth
fe'Toerson who has favoured me most with
P Ummah I would choose Abu Bakr.
a close friend from my
ll
f,
Ihad t0 cho ose
,
”2
that is, one of those
them” -that
If 1 u . _„ra. “T you are one of them
that von
paler.
^ther he said: “I hope
, .
j§||| to
PRAISE ACC °
rd,
the gates of Paradise to
enter through them. According
ubeca!lecl from all
HP; he hess^“Grant
id “Grant
him permission, «mu
.
and give him the glad tidings
- of Paradis — .
praising a man u- said: “Rp ctill nhtid. upon you are a Prophet, a
and may be done Uhod, for
There is no restriction
extolling his virtues
on what may be said in his absence, unless the

to his face or in
his abse
PS , to another
hadith hr
.
"Be
and
,
still,
two martyrs .”
4
IPuLson immense faith),

praises speculates and begins to lie, when becomes haram because of the
it
perso 1/
°
R a
of
MesS enger of Allah

“I entered Paradise and
# I saw a palace^
related:
asked.
m
li
wanted to enter but I rentem-

“ ,Ws"
not because of the praise. Praise in
some
which there is no falsehood is mustahabb
asl IF They replied: 'It belongs to 'Umar.' I
father and mother be

my
...
-ontedfcr
as
the person
benefit accrues from
who
it and it would not cause harm if it were conveyed
U e al„usy-> 'Umar * said: "May
According to another hadith he
him yon?"
is praised by causing to be tempted [into vanity] and
misguid tenge of All*! Could I be jealous of
httn taking a
ed. There are hadiths which rule that praising a person to his face is Shaytan meet you walking on a path without
permissible or S'. -Umar never does
mustahabb. TTiere are also hadiths which rule that it is forbidden. The way to reconcil
[the door) for 'Uthman,
and give him
these hadiths is as follows: if the person who
conviction and spiritual understanding and knowledge, so that he will not be
is
tempted
praised is perfect in faith and has
good ferS m rnlTrhadith he said: "Open
or beguiled by it and his soul will not play games with him, then it is not haram
or terjTU. me and I am from you"
he told ‘Alt: "You are from
makruh.
Among
If there is
the hadiths
a risk of any of these things,
which prohibit it is
it is
one which we
extremely makruh
relate
to praise him.
from the Sahih of

mZ t .0
another, he asked All: "Are yon no, pleased
,0 be to me as Ha, un
was .0
Muslim: that al-Miqdad man started to praise ‘Uthman %,,sn al-Mi- *: hear the sound of your shoes in
qdad knelt down and threw pebbles
ifj related that a
in his face. ‘Uthman asked him: “What is wrong

KioXg mano'ther hadith he told Bilal "I
He ibn Ka'b »: “Congratulations on

with you?” replied: “The Messenger of Allah said: ‘If you see people he said to Ubayy
s|§> praising
Econiing to another hadith
[others], scatter dust in their faces .’” 1
/your knowledge, Abu Mundhir.

We relate in both Sahihs that Abu Musa al-Ash‘arI *: You will be in Islam
•nv,®
reported that the Prophet §| Abdullah ibn Salam
Âccording to another hadith he told
heard a man praising another man lavishly. He said: “You have destroyed” (or ‘you
was impressed
have cut”) “that man’s back .” 2 1 say that yutrihi (‘praising him written with an Ansdrv. “Allah smiled and
According to another hadith he told
lavishly’) is
he told the Ansar. You are

th
a dammah on the yd’, a sukim on the ta \ and a kasrah on the which did .” 13 According to another,
ra after there is
pfh the deed you two
a ya, and that /fra ’(its verbal noun) means to praise exaggeratedly and go beyond
Htfost beloved people to me .”* 4
^ .„
al-Qays *
lk
the limits. Some simply means ‘praise’. You have two tratts
say that it
ft According to another hadith he said ,0 Ashajj'Abd
perseverance
15
In another hadith, Abu Bakrah %, narrated that a man was mentioned in front of '
that Allah and His Prophet love: forbearance and .
the Messenger of Allah *D, and good was spoken of him. So the Messenger of Allah
# said: “Woe to you! You have cut the neck of your companion.” He said it repeatedly. 1 Al-Bukhari (3656).
He said: “If any one of you has no choice but think he is like 2 Al-Bukhari (3666) and Muslim (86).
to praise, then say: ‘I
at-Tirmidhi (37a).
praise 3 Al-Bukhari (3674), Muslim (2403), and
this, or like that.’ If he thinks he is like that, then Allah is his Judge; so do not
any one before Allah .” 3 5 Al-Bukhari (3679) and Muslim (2395).
The hadiths which permit [praising people| are innumerable, but we will p°> nt 6 Al-Bukhari (3683) and Muslim (2396).
out only a number of them, such as his saying in one authentic hadith to Abu 7 Al-Bukhari (3674) and Muslim (2403).
to
'
8 Al-Bukhari (7/70), in a taliq form.
Bakr i^,: “What do you think about two, the third of whom is Allah ?” 4 According
wear
another hadith he said: “You are not one of them” 5
— that is, one of those who 10 Al-Bukhari (1149) and Muslim (2458).
1 Muslim (2995) Abu Dawud (5026)
13
3 Al-Bukhari (2662), Muslim (3000), and Abu Dawud (4805).
*4 Al-Bukhari (3785) and Muslim (2508).
4 Al-Bukhari (3653), Muslim (2381), and at-Tirmidhi (3095).
l
5 Muslim (2593).
5 Al-Bukhari (3665), Muslim (2382), and at-Tirmidhi (3661).
397
396
Kitab al-Adhkar
orumoroble texts , this regurd. Ue
The hadiths that I have quoted are some of the well-known authentic ones,
not added any references. Other reports which mention him ?§• praising a III
their face are innumerable. Reports
SHf
about praising the Companions, the Tab
p
§
i 1^sI'-u“t^êi.Ueot
;n
e,r
with my Loti* 'there are many
;.,a^»«AUaK»nd. fea
y
:
similar saytngs.
d -T pend the night
‘-
Imams who have many followers are countless. And Allah know be a knowledge-
‘ulama, and
Abu Hamid al-Ghazall says at the end of the chapter on zakah in his lhy&\
B f
“I'eid -si. me »er the storehouses of the land. I shall
a man gives charity, the recipient should investigate, and if the person who gi m1
one of those who love to be thanked and to publicise [their charity] he should
This is because in order to fulfil his rights he must not help him in wrongdoin
,
1
1® “Truly you will find me,
if Allah wills, one of the
righteous
seeking thanks wrongdoing. If he knows from his condition that he does n said:
I
is t
being thanked and does not seek it, he should thank him and make his charity
Sufyan ath-Thawrl said: ‘One who knows himself will not be harmed by peoples x
Abu Hamid al-Ghazali said, after what we have just quoted: “The finer poi
who watch their hearts should be mindful
-
i , Ci-u
Messenger of
fctl Riikhari that when ‘Uthmanxlf was
besieged, he said:
these principles are what those of. I

jloUtnowUhat the
outward acts are performed by someone heedless of these realities, they are
him, and may involve
lit®
I ^^jj^^j^^l^^^^jhe’Messeiiger^f
ofTomahlil. have Paradise'! I dug if-
laughing matter for Shaytan and a source of pleasure to
An example of such knowledge is the saying ‘Studi said. 5

exertion with little benefit. i)' confirmed what he Kufah com-
h , the people of
Surah [of Qur’an] is better than a year of worship’: for this knowledge gives li
the worship of a lifetime, whereas ignorance of it kills and invalidates

of a lifetime. And it is Allah Who gives guidance and ability.”
all the wo V. i
i to Umar ibn ahKhatt

V
.
t
„ AUah> j was the first of the Arabs to
with the
the Cause of Allah
1
0 f Allah we wen, on, fern
m
S
1
nil'll
*
1
iger of Allah He then cited the rest 0 t

iff?" he seed
? WM
relate in the SMI, of Muslim
that Ah * P t
a
vow to me that no
eated the soul, the Prophet (# made a
PRAISING ONESELF AND MENTIONING

ONE’S OWN GOOD QUALITIES
er and no one hates
a, tha,
qa.
**
Nasamah
me but
('created')
means the same as nap

('soul')
a e relate in both Sahibs that Abu Wahl

is
narrated tha, Ibn

a hypocrite.
written with a
^ te ud*
d
m eans the
^dressed [the
.
same as
BLme ^
^
[.saying:''By Allah, 1 have learned
.
®§: seventy Surahs. The Companions not

off IA
Allah a though I was
h although
ALLAH % says: “So do not think highly of yourselves.”
I among them about the Book
1
of the most learned h

than me I
of them. If knew of anyone more learned

K t I
ppere are innumerable hadiths similar to these wh.ch are

:
all mterpretable the
blamewort f P I have mentioned. And it is Allah Who grants success.

Know that to speak of one’s own good qualities can either be
approved of. What is blameworthy is to mention them with pride and a displa II
What approved of is that in '
superiority and importance over one’s peers. is
goo
there is some religious benefit. This [may arise from the speaker] enjoining
r !'silt Qur'an 12:55.
discouraging evil, advising, guiding people to what
admonishing, reminding or making peace between two
is advantageous, teaching)
people, or warding
o
make it e
m Qur’an 28:27.
fAj-Bukhari (2778).
and at - irmidhi (2366).
A person may mention his own good qualities intending thereby to Al-Bukhari (3728), Muslim (2966),
ant Muslim
saying, or that “This thing that
I (78).
to accept his word and believe what he is
(8/134).
Al-Bukhari (5002), Muslim (2462), and an-Nasa' i
you, you will not find it with anyone other than me, so learn it from me, an
399
398
Kitab al-Adhkar
Fidaka abi wa umml
Questions Related to the Preceding Subject
WHAT IT IS MUSTAHABB TO SAY TO SOMEONE WHO CALLS YOU

! ON a WOMAN MAKING
HER EXPRESSION ROUGHER WHEN
SPEAKING TO PEOPLE OTHER
THAN CLOSE FAMILY
it is mustahabb to answer, when someone calls out to you, ‘At your service to her in order
a man who is not precluded from marriage
your command’, or simply ‘At your service! man needs to talk to her speech and
" diffidence and roughness in
sell something, she must show
that he may desire her.
u id not speak gently, to avoid the danger
[ShafiT] colleagues, says m his book
Abu al Hasan al-Wahidi, one of our
severe
Labbayka wa sadayk.
I “A woman
cause that
is
is
to be instructed, when addressing
less likely to create
strangers, to speak in a
desire for the doubtful. She

being an in-law.
should do the
unlawful to her because of

someone who is
she addresses
of the Be levers w
if
It: Allah gave this advice to the Mothers
#
Labbayka. u not see that Wives the
says:
emally unlawful [to
anyone but the Prophet #]? Allah
complai-
who
It is mustahabb
treats
to say ‘Welcome’ to a
one well or
person who comes to one, or to say to a
whom one sees doing a good deed: ‘May Allah protect yo
T on are not like any [other]
women. If you fear Allah.be not too
lest one in whose heart
is disease should
be moved by desire; but
‘May Allah reward you with goodness.’ The proof of this is contained in many authe n Pwords
i.ffv
speech,
(that are) respectable.”'
hadiths.
^^3 % o\ ^^
Marhaba.
I §§R y thatwhat al-Wahidi says regarding
roughness of voice is also mentioned
by
companions,
:
mpanions. According to Shaykh

Ibrahim al Marwazi, one of our
tli is for her to put the
back of her hand to her mou
t] way to roughen her voice
Hafizaka-llah. knows best.
eply like that. And Allah . . ,
.
being in-laws being
1 -Wihidi’s point about those unlawful
same case as non-relatives

to marry through their
is weak and contradicts what is well-known among
1 lleagues, because they are like those who are unlawful by

^ of
^ of
inship aS
There is
Jazaka-Uahu khayran.
no harm in saying to a man who is revered for his knowledge, piety and
1 looking at them and being
vers, they are only sacrosanct in virtue
with them. As for the
in seclusion
of marriage to them being
unlawful as
permitte
Mothers
marriage to their daughters is

.
make me your ransom’ or ‘May my father and mother be your ranso

I
the obligation to respect them. Hence,

! •
on: ‘May Allah

The proof of this is contained in many authentic hadiths, which I have omitted til
”ah knows best.
& ;
'
the sake of brevity.
lift
V
r an 33:32.
]a'alani-llahu fidak.
401
400
Kitab al-Adhkar
-
as-Sidciiqigb anu
R kr as-Siddlq
Bakr
and said: &
saiu. ‘If you wish, I will give you Hafsah,
upun™.,. * ’
daughter
0 of • ———
- t,. ,»
. , n L~„ L„
quiet.” Then he mentioned
1 t tbp
the rpct
rest of the hadith
hadith. .
1
Jj LrriflPe'.’Abu Bakrtgb kept

met
Si ‘0i° ar’
WHAT TO SAY WHEN ASKING FOR A WOMANS

HAND IN MARRIAGE FROM HER FAMILY, FOR 227
HIMSELF OR FOR SOMEONE ELSE
it is mustahabb foraman to start his proposal with

blessings upon the Messenger of Allah
the praise of Allah and
saying: “/ bear witness that there

I
II
i
hAT TO SAY WHEN MAKING THE MARRIAGE CONTRACT
but Allah alone without partner, and I Muhammad is His si
bear witness that
mustahabb sermon before the contract. Ihe sermon should contain
to deliver a
Messenger. I have come to you seeking your young woman So-and-so [in marri If? 17
be longer. The
1 the previous chapter, but this sermon should
“your honoured daughter So-and-so (daughter of So-and-so)”, or something Li: W we mentioned in
whether the sermon is delivered by the one who
makes the contract or
yv e s
g appii
o-llt 51 J4O.I3 <1 N oAjs-j Si] a]\ I jl by someone

else.
the following.
Ashhadu an la ilaha illa-llah, wahdahu la sharika lah, wa
j ( 7; The best [sermon] is
Abu Dawud, at-Tirmidhi, an-Nasa’i and Ibn Majah,

relate in the Sunans of
ashhadu anna Muhammadan 'abduhu wa Rasiiluh.
1 S as
We
weD as others, with sahih isnads that ‘Abdullah ibn
,
Companions] the sermon of need:

Mas ud %, reported that the
"All praise be to
We relate in the Sunans of Abu Dawud and Ibn Majah that Abu Hura Messenger of Allah # taught [his
His protection from the evil
# We ask for His help and His forgiveness and we seek
related that the
been narrated
Messenger of Allah
“every undertaking”, “that
as aqta\
is
‘severed’,
said: “Every speech,” and
not started with the praise of Allah
and both words have the same meaning.
is
in
cut
some narr
off.”' It h:B
Thi ,
Allah.
of our
led
souls. Whomever Allah has guided none
astray none can guide.

can lead astray, and whomever He has
I bear witness that there is no god but Allah and I bear wit-
with jim and dhal, means that has blessin fggf Muhammad is His slave and
ness that
Messenger.
l
O mankind, revere your Guardian
hasan hadith. Ajdham,'cut off’, it little
We relate in the Sunans of Abu Dawud and at-Tirmidhi that Abu Hurayi Lord, Who created you from a single soul and created from it its mate, and from
those two scattered countless men and women. Fear
Allah, through Whom you
reported that the Messenger of Allah # said: “Every proposal in which there j
demand your mutual rights; and revere the wombs which bore you,
toi Allah ever
shahadah is
2
like a cut-offhand.” At-Tirmidhi says that this is a hasan hadith
watches over you’”. 2
and die not except in a
“0 you who believe, fear Allah as He should be feared,
state of Islam.” 3
“0 you who believe, fear Allah, and say a word directed to the right, that He may
make your actions sound and forgive you your sins. He that obeys Allah and His
,
Messenger has attained a mighty triumph.” 4
A MAN OFFERING HIS DAUGHTER’S HAND IN

°y> jA A? AU
MARRIAGE TO VIRTUOUS PEOPLE
‘lljj 1-Uâ 51 i Ull' I o' ^ Jill 1*3
we relate from the Sahth of al-Bukhari that ‘Umar ibn al-Khattab#, reporte
when the husband of his daughter Hafsah passed away he said, “I met L thman •us} a- 3
1
Jj y_>l yAi?i
and offered her to him in marriage. I said: ‘If you wish, I will give you Hafsah.daug
of Umar, in marriage.’ He said:‘I will look into my affairs.’ waited a few days,
I
as
met me and said: ‘It has become apparent to me that I should not marry now.
1
-Bukhari (5122) and an-Nasa’i (6/83).
Iw’an 4:1.
lur’an 3:102.
1 Abu Dawud (4840), Ibn Majah (1894), and an-Nasa’I (494).
r ’an
33:70-71.
2 Abu Dawud (4841) and at-Tirmidhi (1106).
403
402
IIS!
jAS" S'U-j
^ jJI ajdi \yu\j
1 <1 Llij ! dtoj
,
jUo-u gjjks SaH 4^1 ^
s^LJj (*^=4^- AUt j| IjÂj jjtetli Uzawwijuka ‘ala ma amara-llahu bihi min imsakin
bi-ma'rufin aw tasrihin bi-ihsan.
<5)j4ii \p 5J 1 i^vs>
IS
hottest [possible form] of these
sermons is: ‘Praise be to Allah and blessings
Messenger of Allah. I advise [people] to [have] fear of Allah.' And Allah

the
'•? •"
j»^=aJUx-l p^=J ^4-saj ^ NjS |yj 4^ Ijijl best.
.ail! 44
jll JJLS &\ ^yAj (_
Al-hamdu li-lldhi wa-s-salatu ‘aid Rasuli-llah. Usi bi-taqwa-llah.

Al-hamdu li-lldhi nasta'inuhu wa nastaghfiruh, wa naiidhu bihi min
shururi anfusina. Man yahdi-llahu fa-la mudilla lah, wa man yudlil ow that this sermonSunnah. Ihe chosen position is that if one does not
is
fa-la hadiya lah. Wa ashhadu an la ilaha illa-llah, wa ashhadu anna any of it the marriage is still valid, according to
the consensus of the ulama .
Muhammadan abduhu wa ‘ Rasuluh. Yd ayyuha-n-nasu-ttaqu Rabbakumu-

ted of Dawud az-Zahir, may Allah be merciful to him, that
he said that it is
lladhi khalaqakum min nafsin wahidatin wa khalaqa minha zawjaha KIKSS?
lid, but the ‘ulama’ who make careful investigation do not consider Dawuds
wa baththa minhumd rijalan kathiran wa nisd’a, wa-ttaqu-llaha-lladhi a nee of opinion one to be reckoned with, and he does not break the consensus
tasa’uluna bihi wa-l-arhdm. Inna-llaha kana ‘alaykum Raqiba. And Allah knows best.
1 opposition.
bridegroom does not deliver any sermon. If the legal guardian says to him I
Yd ayyuha-lladhina amanu-ttaqu-llaha haqqa tuqatihi
you to So-and-so’ he should say at once, 7 accept her in marriage’'
wa la tamutunna ilia wa antum Muslimun.
Yd ayyuha-lladhina amanu-ttaqu-llaha wa quid qawlan sadidan

yuslih lakum amalakum wa yaghfir lakum dhunubakum. Wa
Zawwajtuka (name).
man yuti'i-llaha waRasulahufa-qadfazafawzan azima ‘
I
That is the wording of one of Abu Dawud’s narrations. According to anoti

1
report after saying
, “And His Messenger” he also said: "Allah sent him with the
Qabiltu tazwijaha.
as a bearer ofglad tidings and a warner before the Hour. Whoever obeys Allah and mm
Prophet has been guided; whoever disobeys them harms none but himself nor does
harm Allah 2
at all” At-Tirmidhi says that this is a hasan hadith.
i
Qabiltu nikahaha.
jjis 4ji)l jjA 4AC-lkJl t_£jo (j*J JjkJu
f [the bridegroom] says: ‘Praise be to Allah and blessings be upon the Messenger
Hah. accept ,’ the marriage valid and these [extra] words between the offer
4jjl jAoj Ij 4<ulosj I Ajli <-xAj
/ is
acceptance will not affect it because it is but little, and it is associated with the
Arsalahu bi-l-haqqi bashiran wa nadhiran bayna yadayyi-s-sa’ah. invalidates the
Man yuti‘i-lldha wa Rasulahufa-qad rashad, wa man ya'sihima 1 'Aitact.
However, some of our [Shaffi] colleagues have said that
vnract, while others have said that it does not invalidate it and that
it
on the contrary
fa-innahu la yadurru ilia nafsah, wa la yadurru-llaha shay a. Mustahabb for [the
-‘ju bridegroom] to say it. The correct position, as stated above,
According to our [Shafi‘1] colleagues, it is mustahabb to say also:' I marry you wt P t he should not say that but that if he goes against [that], the marriage contract
what Allah has commanded to do: to hold together on equitable terms, or separate WU 1 t invalidated. And Allah knows best.
kindness.'
.jiLj fcuij $ iuji
A
l-hamdu li-llah, wa-s-salatu ‘ala Rasuli-llah salla-lldhu alayhi wa sallam.
1 Abu Dawud (2118), at-Tirmidhl (1105), an-Nasa’l (6/89), and Ibn Majah (1892).
2 Abu Dawud (2119). 'ere are two sentences in Arabic here that both mean exactly the same in English.
404 405
.JJ, J U5oo ££ tSfe UjU} S &\ A

3
\'£
Baraka-llahu lak, wa bdraka ‘alayk, wa jama'a baynakumafi khayr.

WHAT TO GROOM AFTER THE
SAY TO THE
CONTRACT HAS BEEN MADE
i;
DISAPPROVAL OF ADDING ‘WITH CLOSE UNION AND CHILDREN’
it is sunnah to say: ‘ May Allah bless you, or
makruh to say to [a newly wedded man]: 'with close union and children.’ We will
may He unite you in goodness,’ [t is
^ discuss the
evidence for the disapproval of this in the chapter on guarding the tongue
at the end of this book.
Rifa, with a kasrah on the ra and with a maddah [on the fa], means ‘union’.
Baraka-llahu lak.
Baraka ‘alayk, wa jama'a baynakumafi khayr.

229
It is mustahabb to say to the bride and groom: ‘
May Allah bless each ofyou in
partner and unite you in goodness.’
WHAT THE GROOM SHOULD SAY WHEN HIS BRIDE

COMES TO HIM ON THE WEDDING NIGHT
Baraka-llahu li-kulli wahidin minkumafi §§§
sahibih, wa jama’a baynakumafi khayr. IT is mustahabb to mention the name of Allah and then hold her by the forelock
when he first meets her, and to say:' May Allah bless each of us in our companion
We relate in the Sahihs of al Bukhari and Muslim that Anas % related that
Prophet *§ said to ‘Abd ar-Rahman ibn ‘Awf when he informed him that he
“
1
fsy\j JSsJ alll AJC
got married, May Allah bless you” 1
Baraka-llahu li-kulli wahidin minna fi sahibih.
And to say together with it that which we relate, with sahih isnads, from the Sunans
of Abu Dawud and Ibn Majah,
Baraka-llahu lak. that ‘Amr ibn Shu'ayb reported from his father, who
reported that his grandfather related that the Messenger of Allah *§• said: “If any of
We relate, again from the Sahih, that he «§ said to Jabir %, when he informed you marries a woman or buys a slavegirl, he should say:' O Allah, I ask for the good in
that he had got married, “May Allah bless you!’ 1 her and the
good that You have created in her, and I seek Your protection from her evil and
the evil that You have created in her!’' If he buys a camel he should take hold of the top
0 *ts hump and say the same. According to another report he said: “Then he should
take hold of her forelock
Baraka-llahu ‘alayk. and say a du'a for blessing in the woman or the slavegirl.” 2
We relate with sahih isnads from the Sunans of Abu Dawud, at-Tirmidhi, Ibn May
and others, that Abu Hurayrah reported that when the Prophet ^
congratulate
a man when he had married he said: “May Allah bless you, shower blessings on f ‘hat Abu alT'alh al-Qushayri, in his
and unite you in goodness!’ 3 According to at-Tirmidhi, this haciith. book al-lqtirah, grades it as sahih according to the criteria of Imam
is a hasan sahih Muslim.
flush
^w0d (2130), at-Tirmidhi (1091), and Ibn Majah (1905). Ibn Hajar states that Abu al-Fath al-
1 Al-Bukharl (5155), Muslim (1427), n/Mmva/fa’ (2/545), Abu Dawud (2109), at-Tirmidhi
(io 94 .
m
^79)' grades this hadith as sahih according to the criteria of Imam Muslim. Al-Futuhat
an-Nasa’i (6/137).
2 Al-Bukhari (6387), Muslim Abu Dawud (6/6 2
(715), (2048), at-Tirmidhi (1086), and an-Nasa’i Dawud (2160), Ibn Majah (1918), Ibn as-Sunni (605),
**
and al-Hakim al-Mustadrak
3 Abu Dawud (2130, at-Tirmidhi (1091), Ibn Majah (1905), and al-Futuhat (6/79). Ibn Hajar
men ^ .
8 r ades this
hadith as sahih, and adh-Dhahabi agrees.
in (2/185),
406 407
Kitab al-Adhkar
jtect us from Shaytan and keep Shay tan away from
decreed for them Shaytan will not
harm him
hild is
ij £ (J>\ j»4^ never harm him
, al-Bukhari he said, “Shaytan will
^ 0 ^ x
.A»*JX- IÂ.a.>» \kj+*i yA
i-j u ouiiii f'
Allahumma innias’aluka khayraha wa khayra majabaltaha ‘alayh, wa
Bismi-llah Allahumma jannibna-sh-Shaytdn,
wa audhu bika min sharriha wa sharri ma jabaltaha ‘alayh.
,
jannibi-sh-Shaytana ma razaqtana.
WHAT TO GROOM AFTER HIS

SAY TO THE
MARRIAGE HAS BEEN CONSUMMATED
we relate from the Sahih of al-Bukhari that Anas ^narrated that the Messen;
and gave a banquet with br<

of Allah # consummated his marriage with Zaynab <#,
and meat. He described the banquet and the number of guests who
were invited
it. Then he said: “Then the

Messenger of Allah went out and went #
to the ro
house, and the mercy

of ‘A’ishah #, and said: ‘Peace be upon you, people of the
H
of Allah.’ She answered: ‘And on you be peace and the mercy
of Allah.
blessings
May Allah bless you.’ He visited the rooms ol
did you find your family [i.e. wife] ?
had said to ‘A’ishah and they said the sami

his wives and said the same as he
1
she had said.”
As-salamu ‘alaykum ahla-l-bayti wa rahmatu-llah.
, JiJ alii iljU OJ cXS" s4ll

lak.
wa jjadta ahlak? Bdraka-lldhu
rahmatu-llah, kayfa wa.
Wa ‘alayka-s-saldmu
of his wife’s relatives, not

MUSTAHABB husband, when speaking to any
for the
5 words that mention intercourse, kissing,

embracing or any kinc o p ysica
to
to it or could be construed
ure. He should also not say anything that alludes
WHAT TO SAY DURING INTERCOURSE

r
e relate in the Sahihs of al-Bukhari and Muslim that ‘All * said: “I used to have
Majah (i 9 . 9 ),.n-Nas»’
(2,6i),at-Tirmidhi ( 1092 ). Ibn
Al Bukhan ( 5 65 ). Muslim (i434),Abu Dawud
,
Abbas report 2nd Ibn as-Sunni (613).

elate from the Sahih of al-Bukhari that Ibn
wife and Al-Bukhari (6387), and Muslim (715)-
tx of Allah # said: “If any one of you goes to his says:
At-Tirmidhi (2615).
Al-Bukhari (4793), Muslim (1428), and an-Nasa’i (6/79)-
9
408
Kitab al-Adhkar
a lot of pre-seminal discharge and
I was shy to ask the
Messenger of AH K He draws the night as a veil over the day, each
because of the status of his daughter with me,
. >
If Himself on the Throne.
ab °
so I told al-Miqdad ut it
the other in rapid succession; and the sun, the moon,
and ,
and the stars,
skcd
hiij||
subservient by His command. Verily, His are the Creation and the
ian d. Blessed is Allah, the Cherisher and Sustainer of the Worlds” 1
j'
234 jji Abi u
p ^
\J?
1
(3
\
(_£
WHAT TO SAY DURING CHILDBIRTH AND

WHEN A WOMAN IS IN LABOUR
Inna Rabbakumu-llahu-lladhi khalaqa-s-samawati wa-l-arda ft sittati
it is essential to repeat many times the du a ’for difficulty that we yughshi-l-layla-n-nahdra yatlubuhu
mentioned yamin thumma-stawa ‘ala-l-'arshi
We relate in the book of Ibn as-Sunni
time tor delivery approached, the Messenger
that Fatimah * narrated that wh31 athithan wa-sh-shamsa wa-l-qamara wa-n-nujuma musakhkharatim
Zaynab
of Allah $ told Umm Salamah & % bi-amrih, ala lahu-l-khalqu wa-l-amr, tabaraka-llahu Rabbu-l-'alamin.
bint Jahsh#, to recite the Verse of the Throne:
nd to seek protection for her by means of the Muawwidhatayn:
“Allah! There no god but He, the Living, the Self-Subsisting,
is
Supporter of dawn from the evil of created things,
all. No slumber can seize Him, I seek refuge with the Lord of the
nor sleep. His are all things in the
heavens 1 who blow on
and on the earth. Who can intercede in His
presence
m the evil of darkness as it spreads, from the evil of those
except as He permits? of an envier when he envies.” 2
He knows what is before and what ots, and from the evil
is behind them; nor shall they compel*
aught of His knowledge except as He wills.
His Throne extends over the M
heavens and the earth, and He feels no fatigue
in preserving them, for He is
the Most High, the Immense.” 2
, s -’*'0 "t ° '*** '
û ij y\ aA i
^ aui y s QulA'udhu bi-Rabbi-l-falaq,
sharri ghasiqin idha waqab,

min sharri
wa min
md khalaq,
sharri-n-naffathati
wa min
I
1i fi-l-‘uqad, wa min sharri hasidin idha hasad.
ay: I seek refuge with the Lord of mankind, the King of mankind, the God
J> li'tl i I'll >>
f mankind, from the evil of the slinking whisperer, who whispers into the
lSy" )!j jbj)l
\j oJjUl p rts of mankind, from jinn and men.” 3
Allahu la ilaha ilia Huwa-l-Hayyu-l-Qayyum, la ta’khudhuhu sinatun wa
lanawm, lahu mdfi-s-samdwdti wa md fi-l-ard, man
dha-lladhi yashfau p* * *4 * diu * o-ilJi 6^ i/\ jl)
‘mda.hu ilia bi-idhnih, yalamu md bayna
aydihim wa md khalfahum, wa
layuhituna bi-shay’im-min ilmihi ‘ ilia bi-md sha, wasi'a kursiyyuhu-s-
samawati wa-l-ard, wa la ya’uduhu hifzuhuma, wa Huwa-l-'Aliyyu-l-'Azim.
ulA'udhu bi-Rabbi-n-nas, Maliki-n-nas, Ilahi-n-Nas, min sharri-l-waswdsi-
. .and
l-khannas, alladhi yuwaswisufi suduri-n-nas, mina-l-jinnati wa-n-nas.
Youi Lord is Allah, Who created the heavens and the earth in six days, then
‘
1 Al-Bukhari (269), Muslim (303), al-Muwatta ’ alld an
(1/40), Abu Dawud (206), at-Tirmidhl (114). an 7:54- Ibn as-Sunni (625).
Nasa i (1/96-97).
fan 113:1-5.
2 Qur an 2:255.
vJr'an 114:1-6.
410
235
SAYING THE ADHAN IN THE EAR OF A NEWBORN BABY - NAMING A NEWBORN BABY
If
WE RELATE from the Sunans of Abu Dawud, at-Tirmidhl and others name a newborn baby either on the seventh day after his birth
is to
Ha aH
.
that Ah-
%> the freed slave of the Messenger of Allah f§, reported: "I saw the ** born.
Mess 1 day he is
Allah §§ say the adhan for salah in the ear of Husayn ibn All established by what has
when Fatimah g esirability of [naming a child on] the seventh day is
° "u
to him tjjfc
.” 1
At-Tirmidhl says that this is a hasan sahih hadith.
^
* book of at-Tirmidhl from ‘Umar ibn Shuayb, who narrated
orted in the
One group of our [ShafiT] colleagues say that it is mustahabb to say the
adh father, who narrated from his grandfather, that the Prophet # ordered that
the right ear and the iqamah in the left ear. a name on the seventh day, that harm be
warded off from
rn baby be given
'’Ll
And we relate from the book of Ibn as-Sunni from al-Husayn ibn All 2
According to at-Tirmidhi, this is a hasan hadith.
u th ^ 1 1, an animal slaughtered .
Messenger of Allah H “Whoever has a child born to him, if he callsX.-

said:
the Sunans of Abu Dawud, at-Tirmidhi, an-Nasa’I
and Ibn Majah and
in his right ear and the iqamah in his left, the mother of the child will not
adlr
harm h*" m •elate
ith
said:
in
sahih isnads, that

“Every baby is
Samurah ibn Jundub
subject to his ‘aqiqah: an animal
related that the
is
Messenger of
slaughtered for him
seventh day, his head is shaved, and he is named .” 3
naming him on] the day he is born, because of what we

ere is also support for
236 of Abu Musa which we quoted in the previous chapter. And we
the hadith
om the Sahih of Muslim, as well as from others, that Anas % reported that
me tonight, and have given him
ML essenger of Allah # said: “A boy was
born to I
SUPPLICATING AND PERFORMING TAHNiK FOR A BABY tame of my forefather Ibrahim ^t

.” 4
. relate in the Sahihs of al-Bukhari and Muslim that Anas % narrated: “A son
WE RELATE from who did tahnik for him
the Sunan of Abu Dawud, with sahih isnads, that A’ishah said rn to Abu Talhah and brought him to the Prophet #,
I
“Babies were brought to the Messenger of Allah ed him Abdullah .” 5

#, so he supplicated and performed
tahnik 2 for them 3
and according to one narration, “then he would make dua e relate in both Sahihs that Sahl ibn Sa'd as-Sa dl narrated: Mundhir ibn Abi
; for
blessings for them.” was brought to the Messenger of Allah sH when he was born, the Prophet *§|
We relate in the Sahihs of al-Bukhari and Muslim that on his lap while his father, Abu Usayd, was sitting, then the Prophet was
Asma bint Abi Bakrs|t
narrated: “I conceived Abdullah ibn az-Zubayr in Makkah. We came toMadinahand ted by somethingAbu Usayd asked for his son, and he was
in front of him.
I stopped at Quba and gave birth there. Then I brought him to the Prophet who :d off the lap of the Prophet and they returned him to his home. The Prophet
#
put him on his lap, called for a date and chewed it, then put it into his mouth. So the :>'ilembered and said: ‘Where is the baby?’ Abu Usayd said: We have taken him
first thing that went into [the baby’s] belly was the saliva of the Messenger of Allah Messenger of Allah.’ He said: ‘What is his name?’ He replied: ‘So-and-so.’ He
6
#• He performed made dua’ for him and blessed him 4
tahnik with a date, .” ‘No, his name is Mundhir.’ He named him Mundhir on that day .
We relate in both Sahihs that Abu Musa al-Ashari related: “A boy was bom to ha or with a fathah on
% *y that the word lahiya, with a kasrah on the letter it
me, and I brought him to the Prophet s§, who named him Ibrahim. He performed which are two dialectical variants, (the fathah being that of layyi and the
tahnik for him with a date and prayed for blessings on him .” 5
'Ihat is the wording in m
I being that of the rest of the Arabs and the well-known classical usage), means
both al-Bukhari and Muslim except for the words “And prayed for blessings on him” away from it’. Others say it means ‘being absorbed in something else, while
which are specific to al-Bukhari.
head on the seventh day and giving the weight of hair in silver is
me consider that shaving the
1 Abu Dawud (5105) and at-Tirmidhi (1514). neant by warding off harm. But Allah knows best.
of
almost liquid, and then opening the me
2 Talmik means chewing something sweet juth
until it is '-Tirmidhi (2834), who states that this hadith is hasan gharib.
the newborn baby and putting it in. u Dawud and Ibn Majah (3165).
(2837), at-Tirmidhi (1552), an-Nasa'i (7/166)
3 Abu Dawud (5106). aslim (2315).
4 Al-Bukhari (3909) and Muslim (2146). Bukhari (1301), Muslim (2144) and Abu Dawud ( 4950 -
5 Al-Bukhari (6198) and Muslim (2145). Bukhari (6191) and Muslim (2149).
412 413
Kitab al-Adhkar
[His companions] said: “We will not

3
man and he named him al-Qasim.
you.” The Prophet -f? was
nickname of Abu al-Qasim and thus honour
nd he said:
“Name your son ‘Abd ar-Rahman .” 1
Sunans of Abu Dawud, an-Nasa’I and others that Abu Wuhayb

te in the
Companion, reported that the Messenger of Allah if? said: “Give
f- a
names that are most beloved to Allah, which
the names of Prophets or the
ar-Rahman. The most truthful are Harith
2
and Hummam.and
dir h and ‘Abd
Harb and Murrah
.” 3
are
NAMING A STILLBORN BABY
li THE DESIRABILITY OF CONGRATULATING AND

WHAT TO SAY WHEN CONGRATULATED
ustahabb to congratulate a person to whom a child is born. Our [Shafi‘i]
tes say it is mustahabb to congratulate him in the way that has been reported
Husayn i§,. He man to say: “May Allah bless you in what

said that he taught a
1
granted to you, and may you thank the Giver. May he reach maturity and may
ranted kind treatment by him’.’
I HE DESIRABILITY OF GIVING BEAUTIFUL NAMES

w cijjij tdi) all \j\jC
Baraka-llahu lakafi-l-mawhubi lak, wa shakarta-l-

FROM the Sunan of Abu Dawud, with a good isnad, that Abu ad-Pt Wahib, wa balagha ashuddah, wa ruziqta birrah.
that the Messenger of Allah # said: “You will be called by y our names
mustahabb for someone who has been congratulated to reply by saying: May
f your fathers on the Day of Judgment, so make
your names beautif
mm ess you and send blessings upon you” and “May Allah grant you a goodly reward,
lay Allah grant you the same” or “ May Allah confer an abundant reward upon
id suchlike.
y aiii UjUj S diii
.liJjljj dill (Jj^-l jl ‘aLlj dili vilsjj
THE NAMES DEAREST TO ALLAH Baraka-llahu laka wa baraka '

alayk ; or, Jazaka-llahu khayra;
or, Razaqaka-llahu mithlah; or, Ajzala-llahu thawabak.

WE relate from the Sahlh of Muslim that Ibn'Umar reported that the Messf
of Allah # said: "The names dearest to Allah are ‘Abdullah and ‘Abd ar-Rahma
We relate in the Sahths of al-Bukharl and Muslim that Jabir related that a
1
1
‘•-Bukhari (6186), Muslim Abu Dawud (4966) and at-Tirmidhi (2845)-
(2133),
1 Abu Dawud (4948). iarith means ‘Cultivator’; Hummam means ‘energetic’; Harb means 'war Murrah means ;
bitter.
2 Muslim (2132), Abu Dawud mu Dawud

(4949) and at -TirmidhI (2835).
(4950) and an-Nasa’i (6/218-219).
415
bringing them to him. When I came to him he caught hold of my ear

5 efore
1
(‘O Cheat’).”
Yd Ghudar’ . , _

Abd ar-Rahman ibn Abu
3 in the
miracles of Abu Bakr
orted, in a long hadith which includes the manifest
THE PROHIBITION OF GIVING REPULSIVE NAMES his house.
invited a group of people and had them sit in
^hat Abu Bakr
WE relate from
•
he Messenger of
Allah $ and delayed in returning. On his returnAbd
he
the Messenger of Allah f§ said:

the Sahih of Muslim that Samurah ibn Jundub
“Do not call your son Yasar, Rabah, Najah
^ narr 1 •
t
family]: “Did you give them dinner?” They said: “No.” He turned to
For you will say: ‘Is he here?’ and when he is not, you will say: ‘No.’
V Sim
“
and said: ‘Yd Ghunthar'
(‘You miser’). Then he derided and insulted
him. 2
ghayn
word Ghunthar (‘You miser’), with a dammah
These on the letter
four, so do not add to what have said.”
1
that the
I
and with the letter tha having afathah, means ‘O mean,

We relate this from the Sunan of Abu Dawud and elsewhere in a by a silent nun,
3
narration! (‘then he derided’) with ajim and dal means he supplicated

Jabir %, also containing the prohibition of naming someone Barakah (Blessin 3l| n I’Fa-jaddaa
off and suchlike. And Allah knows best.
We relate in the Sahihs of al-Bukhari and Muslim that Abu Hurayrah iTa>13j
that his nose be cut
m
repoi
that the Messenger of Allah H said: “The worst, most humiliating name in
the
of Allah, exalted is He, is for a man to callhimself Malik al-Amlak— King of
kin
another narration has akhna, ‘the foulest’, instead of akhna'. According to a
repot
Muslim he said: “The man with whom Allah will be angriest on the Day of
Judgir
and the vilest man, is a man who used
but Allah.” 3
to be called ‘King of kings’; there is no 1
1
The scholars say that themeaning of akhna' (worst, most humiliating) and ak I I.ING OUT TO A PERSON WHOSE NAME ONE DOES NOT
KNOW
(foulest) is ‘lowest’, most base’ and ‘meanest’. if
narrated in the Sahih that Sufyan ibn ‘Uyaynah said: “‘King of kings’
It is
iould call to a person whose name he does not know with words that will
meaning of [the Persian title] Shahan Shah’” [normally written Shahanshah}.
‘
no lies or excessive humility. One should use

rt him, and in which there are
I ions like: ‘O brother,’ ‘O scholar,’ ‘O my master,’ ‘O owner of a certain robe, O
: of certain shoes,’ or of a certain horse, camel,
sword or spear and the like of this,
ng to the circumstances of the person calling out

and the one to whom he calls,
i relate in the Sunans of Abu Dawud,

an-Nasa’i and Ibn Majah, with a hasan
known as Ibn al-Khassasiyyah, reported: While I

.that Bashir ibn Mabad %,
walking over graves with his sandals
isalking with the Prophet # he saw a man
Woe to you, take off your sandals’” -and he related
J
lA jg
A MAN CALLING e said ‘You with the sandals!
SUBORDINATE, SUCH AS A SON, SERVANi,
A
adith in full.
OR STUDENT, BY AN UGLY NAME IN ORDER TO RETRAIN
[kind of sandals]
ay that an-nial as-sibtiyyah with a kasrah on the sin means the
El M FROM DOING VILE DEEDS AND TO TRAIN HIM
I
>ut hair on them.

that Jariyah al-Ansarl a Compan-
r
e have related in the book of Ibn as-Sunni
we relate from the book of Ibn as-Sunni that ‘Abdullah ibn Busr al-Mazini
ritten with ajim — narrated: “When I was with the Prophet (D and he could
Companion — and [Busr] has a dammah on the — narrat Silember the name of a man he
“My mother sent me to the Messenger of Allah
ba’ and asukiin
#
on the sin
with a bunch of grapes. I ale so! B said: ‘O son of ‘Abdullah’ ('Yd Ibn ‘Abdillah ).
4
1 Muslim (2137), Abu Dawud (4958) and at-Tirmidhi (2838). Yasar means ‘wealthy’; Rabah rr
profitable Najah and Aflah mean ‘successful’. T his means that if someone asks if a person by one of
names is
;
present and he is not, it could be construed as meaning that no-one present has those cp 1 1
'
n as-Sunni (403).
People will therefore take this as a bad omen. J-Bukhari (602), Muslim (2058), Abu Dawud (3270).
2 Abu Dawud (4960) and Muslim (2138). bu Dawud (3230), an-Nasa’i (4/296), Ibn Majah (1568).
3 Al-Bukhari (6205), Muslim (2143), Abu Dawud (4961) and at-Tirmidhi (2839).
>n as-Sunni
(1-4).
416 417
the Sahih of al-Bukhari that Said ibn al-Musayyab ibn Hazan reported
245 6
late in
fat her
that [the latter’s] father came to the Prophet 0, who asked: “What
"name?” He replied: “Hazan (Difficulty).” [The Prophet 0] said: “You are
THE PROHIBITION OF A SON, STUDENT OR PUPIL CALLING
iS
[Said] replied: “I will not change a name that my father gave me.” Ibn
^HEase).”
“Hardship ( huzunah ) never ceased to be that.”’ I among us after
HIS FATHER, TEACHER OR MENTOR BY NAME lltLsayyab said:
A at huzunah
,
means a form of hardness.
WE relate Sahih of Muslim that Ibn ‘Umar reported that the Prophet s§
in the book of Ibn as-Sunni that Abu Hurayrah narrated t' relate in the
ILe
t h 2
Messenger of Allah §§ saw a man with a boy. He asked the boy: "Who is this ?” i
d t he name of ‘Asiyah (Rebellious). He said: “You are Jamilah (Beautiful).”
another report by Muslim, Ibn ‘Umar reported that a daughter of ‘Umar

}{
replied: “My father.” He said: “Do not walk in front of him, do not cause
him to curs According to
you, do not sit before him, and do not call him by his name.”
1
2
caji eci
‘Asiyah, so the Messenger of Allah 0 named her Jamilah.
I say that ‘Do not cause him to swear at you’ means, ‘Do not do anything that in the Sunan of Abu Dawud, with a hasan isnad ,
that Usamah ibn Akhdari
might
We relate
induce your father to curse you as a rebuke as well as forcing him to discipline
HL Companion — and Akhdari is [written] with a fathah on the hamzah and a dal,
y0
on account of your bad action.’ which is a kha with a sukun— related that a man named Asram (Amputee)
between
came to the Messenger of Allah 0. ’lhe Messenger of Allah
According to the esteemed master and righteous servant as to whose piety there was in a delegation that
agreement, ‘Ubaydullah ibn Zahr— with “What your name?” He replied: “Asram.” He said: “No, you are Zurah
is a fathah on the zay and a sukun on the 'll
asked: is
ha—i^ it is said that among the acts of disobedience to one’s parents are calling one’s ffifTvest).”
3
father by his name and walking in front of him on the street. 3 A We relate in the Sunans of Abu Dawud, an-Nasa’i and others that Abu Shurayh
: Hani al-Harithi a Companion, narrated that when he came to the Messenger of
in a delegation with his people, he heard them calling him by the nickname
Allah H
; Abu al-Hakam. The Messenger of Allah 0
him and said: “Allah is al-Hakam (the
called
Judge) and all judgement belongs to Him, so why were

you named Abu al-Hakam?”
246
He replied: “When my people disagreed on a matter they came to me. I adjudicated
between them, and both parties were pleased.” The Messenger of Allah 0 said: How
< excellent! Do you have any sons?” He said: “I have Shurayh, Muslim, and Abdullah.
THE DESIRABILITY OF CHANGING A NAME TO A BETTER ONE “Who is the eldest?” he 0 asked. “Shurayh,” the man replied. He 0 said: “Then you
are Abu Shurayh.” 4
ONE [source] cites the hadith of Sahl ibn Sa‘d as-Saidi % about Mundhir ibn Abi
Abu Dawud says 5 that the Messenger of Allah 0 changed the names al- Asi (diso-
Usayd, which was mentioned in the chapter on naming newborn babies. (whom he s§
bedient), 'Aziz, ‘Atlah, Shaytan, al-Hakam, Ghurab, Hubab, and Shihab
We relate in the Sahihs of al-Bukhari and Muslim that Abu Hurayrah %, narrated and he renamed Mudtaji‘
that Zaynab’s «$> name was Barrah (Virtuous). Somebody said: “She is praising herself
1
called Hashim], He 0 renamed Harb (War) Silm (Peace),
(Reclining in bed) Munba'ith (Awakened). A land called ‘Aqirah he renamed Khadirah,
so the Messenger of Allah renamed her Zaynab. 4
*§• ;; and amountain path called Shi‘b ad Dalalah (the Path of Error) he renamed Shi‘b
Another version states that Zaynab bint Abi Salamah ^ related: “I was called
al-Huda (The path of Guidance). Banu az-Zinyah (the Sons of Adultery) he renamed
Barrah, and the Messenger of Allah 0
said: ‘Name her Zaynab.’” She said: “Zaynab Banu ar-Rishdah (the Sons of Integrity), and Banu Mughwiyah (Sons of the Temptress)
bint Jahsh came to him when her name was Barrah, and he renamed her Zaynab. ^ renamed Banu Rishdah (Sons of Integrity). Abu Dawud said that he had removed
|
the
We also relate from the Sahih of Muslim that Ibn ‘Abbas reported that l«e chains
of transmission for brevity.
name of Juwayriyyah was Barrah, and the Messenger of Allah 0 changed her name 1 say that ‘Atlah [written] with a fathah on the ayn and a sukun on the ta\ as
is \
to Zaynab. He did not want anyone to say: “He came from a pious person (Barrah). bn Makula
said. He also said that according to ‘Abd al-Ghani it is ‘Atalah, meaning
1 This means that he should not do any act that might cause his father revile or rebuke him.
-2
2 Ibn as-Sunni (397). Al-Haythami mentions narrations with similar meanings in Majtna aZ :
.
1
Al-Bukhari (6190).
(8/137).
3 Ibn as-Sunni (398). y: 3 Abu Dawud

(4954).
4 Abu Dawud comments on
4 Al-Bukhari (6192) and Muslim (2141). (4995), an-Nasa’i (8/226-227), and al-Futuhat (6/127). Al -‘Iraqi in his
ustadrak
5 Muslim (2142). states that the chain for this hadith is sahih.
6 Muslim (2140). 3 Abu Dawud
(5/241-242).
418 419
Kitab al-Adhkar
THE BOOK OF REMEMBRANCES ills
I
that also [written] with a fathah on the ta\ and that the Prophet 249
it is
^
"
g| renarriedh-
‘Utbah, his name being ibn ‘Abd as-Sulami. ®
DESIRABILITY OF GIVING
THE ACCEPTABILITY AND
A PERSON A NICKNAME THAT HE LIKES
247
Abu Bakr as-Siddlq whose name was Abdullah ibn ‘Uthman
MPLE IS
OSB EX
was Atlq. That is the correct opinion, held by the majority of
-V -a "lose nickname
opinion
Others say that his given name was Atlq. The former
THE PERMISSIBILITY OF SHORTENING A PERSONS f '-’and historians.
disagree as
correct one. The
’ulama agree that it is a good nickname, but they
NAME, AS LONG AS HE IS NOT OFFENDED BY IT ^the
w j, v he was
named Atlq.
by various lines of narration, that the Messenger of
re ] a te from ‘A’ishah
it has been reported in the Sahih, from many sources, that the Messenger of Allah from Hell-Fire. From
„ said: “Abu Bakr is the one whom Allah set free {‘atlq)
H shortened the names of a number of his Companions. For example, he addressed

4 Ajt day on he was called Atlq. 1
Abu Hurayrah as “Abu Hirr.”‘ He also said to ‘A’ishah “O A’ish” 2 and to An- and other genealogists, he was named
According to Musab ibn az-Zubayr
jashah «$, “O Anjash”. And Allah
because there was no flaw in his lineage. There are other opinions.
‘Atlq
In the book of Ibn as-Sunnl there is a narration that the Prophet <§ said to Usamah,
“O Usaym” and to Miqdam, “O Qudaym”. SIBys best. whose

Abu Turab, 2
the nickname of ‘All ibn Abi Talib
Another example is
|m$yah was
3 Abu al-Hasan.
It i s recorded in the Sahih that the Messenger of Allah # once found him sleeping,
in the mosque with dust on him and said: “Stand up, Abu 1 urab! Stand up, Abu 1 urab!
4
248 So that good and beautiful nickname stuck to him.
Sahl ibn Sa‘d
We relate in the Sahihs of al-Bukhari and Muslim that according to
and it used to make him happy to be called by
lift was the favourite name of ‘All
THE PROHIBITION OF GIVING A PERSON A it ’That wording of the narration of al-Bukhari.

is the
a kasrah
S Another example is Dhu al-Yadayn, whose name was al-Khirbaq-with
6
NICKNAME THAT HE DISLIKES
onthe/c/ia’and with a ba and at the end qaf— and who had long fingers. It is estab-
”3 lished in the Sahih that the Messenger of Allah him Dhu al-Yadayn. 7
H used to call
ALLAH # says: “And do not call each other by (offensive) nicknames.’
Book on good behaviour
Al-Bukhari related it in this wording at the beginning of the
and maintaining ties of kinship.
he
The ulama
‘
are unanimous that it is haram to give a man a nickname which

dislikes, even if it relates to a characteristic of his, such as being bleary-eyed,
flat-nos ^
blind, lame, squint-eyed, leprous, hunchbacked, pale, deaf, dark-coloured, ^
c
gap-toothed, mute, chronically ill, invalid or paralysed. The same applies to any
^
mother or anyone else that he would dislike [to hear nam
acteristics of his father,
thus]. They agree that it is permissible to mention [such characteristics] as

a m ean
r0
readily be identified otherwise. The p
1
At-Tirmidhi (3679), who states that this hadith is gharib.
of identification for someone who cannot
2 Turab means ‘dust’. 'Abu Turab’ means ‘father of the dust’.
of this are many and well-known, and I have left them out for the sake of brevity father of so-and-so.
3 Kunyah means ‘title’, 'lhis is usually in the form of ‘So-and-so, the
because there is so little need since they are so well-known. 4 Al-Bukhari
(6204).
5 Al-Bukhari (3703) andMuslim (2409).
H/ 6$ 6 Ms waning “Two-Handed”.
an-Nasa 1 /
2 Al-Bukhari (3768), Muslim (2447), Abu DawUd (5232), at-Tirmidhl (3876), and 7 Al- Bukhari (482).
3 Qur’an 49:11.
421
420
iffl
I
250 253
THE ACCEPTABILITY OF KUNYAHS AND THE GIVING A KUNYAH TO SOMEONE WHO HAS
DESIRABILITY OF ADDRESSING PEOPLE BY THEM NO CHILDREN, AND TO A MINOR
this subiect too well-known for us to need to mention any the Sahihs of al-Bukhari and Muslim that Anas said: “The
is texts. This
rule' late FROM
common and the general good people in character. had a brother called Abu ‘Umayr”
to the distinguished public. It is etiquette to
addres^ nhet # was the best of all I
came him he
added, “I think he said Fatim”). “When the Prophet $1.
people of virtue by their kunyah, and also to use it when writing a letter to
io them Ihe narrator
reporting a narration from them. One should say: ‘It has been reported to us by
the ^#0 Abu ‘Umayr, what did the little bird do?’
He used to play wi
eSunan of Abu Dawud and others that A ishah
Shaykh or Imam, father of So-and-so, or So-and-so the father of So-and-so, etc
’It ^We relate with sahih isnads, from th
good etiquette not to mention one’s own kunyah in a book or elsewhere, unless he
i
i
S- said: “Messenger of Allah, all of my
companions have a kunyah .” He # replied:
known by his kunyah known than his name.

or his kunyah The narrator said that he meant ‘Abdullah ibn
only ^jjgthe kunyah of your son
is better i ‘Abdullah.”
An-Nahhas known by his kunyah he has a kunyah

[someone] was the son of her sister Asma bint Abi Bakr. ‘A’ishah was given
az-Zubayr, who
said that if is better ,
as do those comparable to him, and he is named for those who preceded him, one
2
the kunyah ‘Umm ‘Abdullah’.

should add: “Better known as Abu So-and-so,” or “by [the kunyah] Abu So-and-so”. from the book of Ibn as-Sunni that ‘A’ishah said that a child of
J We also relate
him ‘Abdullah, so he gave A ishah) the
the Prophet ^ was miscarried and he named [
This is a weak hadith.

kunyah ‘mother of ‘Abdullah’
3
.
T Numerous Companions were given a kunyah before any child was born to them,
251
such as Abu Hurayrah ^
and Anas Abu Hamzah, and so were innumerable other
Companions and Tdbiun after them. This is not disapproved of and is desirable, if
g s the conditions mentioned above are fulfilled.
THE KUNYAH OF A MAN [NORMALLY] :‘K

COMING FROM HIS ELDEST SON Jjj fee 1
our prophet muhammad sj| was given the title Abu al-Qasim, [Qasim] beingthe 254
eldest of his sons. On this subject there is the hadith of Shurayh which we mentioned
earlier, in the chapter on it being mustahabb to change [certain] names for better names.
THE PROHIBITION OF USING THE KUNYAH ABU AL-QASIM
’
A GROUP of the Companions, among them Anas and Abu Hurayrah, reported that
the Messenger of Allah said: “Call [othersl by my name, but do not use my kunyah"''
#
252 Abu al-Qasim. They have three
1 say that the ‘ulama’ differ about the kunyah
Opinions.
fe Ihe opinion of ash-Shafi‘1 and those him is that it is not lawful

who agree with
GIVING A MAN WHO HAS SONS A KUNYAH toranyone to use the kunyah Abu al-Qasim, whether his name is Muhammad or not.
WHICH DOES NOT COME FROM HIS SON '
ông those of our colleagues who narrated this from ash-Shaffi were the firmly
^tablished and reliable
hafiz Imams who werejurists and
scholars of hadith, Abu Bakr
1
this chapter is [potentially] extensive, and cases of those who meet this descript
1
Al-Bukhaii (6203) and Muslim (2150).
no harm
;
are innumerable; and there is in that.

;
2 Abu Dawud (4970).

3 tbn as-Sunni
(419).
* and at-Tirmidhi
M-Bukhari (6187), Muslim (2133), Abu Dawud (4965) (2844)-
422 423
3 Kitab al-Adhkar
-Jfc Sad ibn'Ubadah #> while

Abu Muhammad al-Baghawi in his book at-Tahdhib (at the begi nger of Allah # rode on a donkey to visit
al-Bayhaqi,
the book on marriage), and Abu al-Qasim Ibn ‘Asakir in Tarlkh Dimishq.
nn
-
K,lt
1
I
thatthe
^f
Ubayy ibn Salul, a
recounted the rest of the hadith and that the
hypocrite. He
Prophet
continued: “The Prophet

^travelled
« passed by
The opinion of Malik is that it is permissible to use the kunyah Abu al-Qasi hear w a
Bft
t
m asked: ‘Sad, did you not #
ibn'Ubadah. The Prophet
1
for those whose names are Muhammad and for others. He holds that the 'ached s7d
^
*
was restricted to the lifetime of the Messenger of Allah *g|.

prohib'
i“'
#
•'
he " £
b (meaning
‘Abdullah ibn Ubayy) was
saying? He said such-
such
whose name was Abd Manaf. Th

„
permissible only for those whose name is not I I AW repeatedly mention Abu Talib,
The third opinion is that it is
Muha ' e h 2
There are many similar instances. A
say: .
^he ave 0 f Abu Righal.’

mad. Imam Aba al-Qasim ar-Rafi‘1 says that this view seems
be the most
corr
to \
earlier is fulfilled. If » » -0.
.he condition .hut we
mentioned
people have used kunyah over the ages without reproof. But what the
•
'TtorXn
I*apples 'Hie Messenger of Allah #
for this ;
Y From
who took this position said is in open contradiction to the hadith [cited above]
pers^ 1
|*led,on V
jhis
^ wrote.
mentioned.
[HeracliusP He called
Messenger of Allah, to Hi.aql
true that [many] people consider [giving this kunyah permissible, and
.file was .he Emperor
It is
IWl
]
that nickname. His
those who have this kunyah or who have named their children with this Thtnlnre and did no. include any .file o,
kunyah r
There are many [similar examples].
We have been commanded
include noted imams and people of substance and standing whose word binds e he Caesar.
the
E I «H
lom
...
’
Deo nle It is no. befitting that

we should grve them a kunyah
Muslims ( ahl al-hall wa-l-aqd),' and people who are taken as models in important them.
iov, and affection towards
matters of the Din. All this an affirmation of the position of Malik in uncategor- jfcte * speech with them and thereby show
1
is
ically permitting it, inasmuch as they may have understood that the prohibition
applied only during his lifetime What is well-known concerning the reason for
the prohibition is that the Jews were adopting the kunyah Abu al-Qasim and calling
256
each other ‘O Abu al-Qasim!’ in order to cause annoyance. That reason, however, has
ceased to apply. And Allah knows best.
a man a
w. the permissibility of giving
>4
OR A WOMAN
KUNYAH ‘FATHER OF SO-AND-SO
SO-AND-SO
THE KUNYAH ‘MOTHER OF
255
aftemto
number of the Companions and
those
P.E.E ,s NO limit .0 this. A large
A
THE PERMISSIBILITY OF GIVING A KUNYAH TO A
V;
J g iV en the
-‘vti^^fthreekMNy’dhs: AbG ‘Amr.Abii
kunyah ‘Father of So-and-so’. Among
them was Uthman ibn
‘Abdullah, and Abu Layla.
There were alsoAtm
DISBELIEVER, INNOVATOR OR SINNER IF HE IS NOT
KNOWN BY ANY OTHER NAME, OR THERE IS A RISK
tdl'and Umm
his wife »d-Darda the Elder *. She was a
(Lne was Khayrah. Umm ad-Darda the Younger was emmen

other wtfe. and he, fits
« he
OF TROUBLE FROM CALLING HIM BY HIS NAME was an

Si* Hujaymah and she had a tremendous rank. She
,
|
exa
she was a Tab, Further
and her luminous merit; and
.
Spier abundant intellect wa

allah H says: “Perish the hands of Abu Lahab, and perish he!”
2
the father ofAbd

«r-Rahman ibn Ab, Layla, whose w. 1
iiles include Abu Layla, There K b

wife Umm Layla were
Compamonx
Vftt Layla. Both Abi Layla and his Rayhanah,
Companions. There are also Abu
Umamah, the name of a large number of
|1 Abu Rim, hah, Abu Rlmah.Abu'Amrah Bashir
ibnAmr.Abu Fa.mrah al-L»y.h.
(whose
His name was
he was [generally]
‘Abd al-‘Uzza.
known by it. It is also said that
It is said that his kunyah was mentioned here becaus
this was because his name w Ll name is said to have been 'Abdullah
|cRtK|ayyah Tamim ad-Dari.and Abu Karimah
ibn Unays), Abu M»ty«m
al-Mrqdad ,bn Ma di art
» -AadbAOru
abhorrent, because it made him the slave of an idol.

Avere Companions.
We relate in the Sahihs of al-Bukharl and Muslim that Usamah ibn Zayd #. reporte
BSs 1 Al-Bukhari (4566) and Muslim (1798)- ,,.m
'-
u a an gharib
hasan ghanh.
<,
Hajar states that th.s had.th

.s
Abu Dawud (3088) and al-Futuhat ( 4 /*m). Ibn
standing-
1 Ahl al-hall wa-l-'aqd means Muslims of knowledge, wealth, power, substance and : 7
Calip
whom the Muslims in general look to for leadership. It is they whose pledge of allegiance to a B 3 Al-Bukhari (2940) and Muslim (1773)- ., _ pn Hers which means
,
spells out that So-and-so

4 In both cases, the title of this chapter
determinative. based on their daughters
">« it is also acceptable for men and women
to be given kunyah,
2 Qur’an 111:1.
425
424
Of the Tabi'in there were Abu ‘A’ishah Masruq ibn aI-Ajda‘ and
innumerable
ilk,
As-Sam ani says in al-Ansdb that he was called Masruq (stolen)
because a ma '
him when he was small and then later he was found.
It
the kunyah
has been reliably established in the Sahih that the Prophet
Abu Hurayrah. And Allah knows best.
# gave Abu Hu 1 WHAT TO SAY UPON SEEING A FIRE
book of Ibn as-Sunni that ‘Amr ibn Shuayb reported from his
late from the
who reported from his grandfather, that the

Messenger of Allah # said: “If
1
say the takbir, for the takbir extinguishes

’ it.”
a fire
to supplicate with the dua against affliction and difficulty that
a mu stahabb and
al-Adhkar for accidents, and upon infirmities
entioned earlier in the Kitab
THE DESIRABILITY OF PRAISING ALLAH

ON RECEIVING GOOD NEWS
KNOW THAT it is mustahabb when a manifest favour

, is renewed or misfortu
repelled, to prostrate in thanks to Allah and to praise and extol Allah as He deser
Ihe hadiths and narrations about this are many and well-known.
We relate in the Sahih of al-Bukhari that ‘Amr ibn Maymun %, narrating the lo GATHERING
hadith about the assassination ofUmar ibn al-Khattab said that ‘Umar ^ sent h
WHAT TO SAY WHEN STANDING UP TO LEAVE A
son ‘Abdullah % to ‘A’ishah «gt, asking her permission to be buried with his two [de
and others that Abu Hurayrah * related
from the books of at-Tirmidhi
est] companions. When ‘Abdullah % came back, ‘Umar asked “What have you got
relate
which there
He replied, I hat which you will Leader of the Believers. She gave permissio
like, t the Messenger of Allah # said: “Whoever sits in a gathering in is
He said: “Praise ch meaningless chatter and says, before he gets up to leave that gathering: Glory
be to Allah! There was nothing more important to me than that.”'
0 You, Allah and to You be all praise. 1 bear witness that there is no god but You. I
,
repent to You, will be forgiven for all that took place in

You for forgiveness and I
hasan sahih hadith.

|l t gathering.”
2
At-Tirmidhi says that this is a
^^4-
I
I .Uujiyyl ‘Oil
^ o' •h^'
I Subhanaka-llahumma wa bi-hamdik. Ashhadu an la

a
WHAT TO SAY UPON HEARING A COCK CROW, ildha ilia Ant. Astaghfiruka wa atubu ilayk.
A DONKEY BRAY OR A DOG BARK ;~5
Abu Barazah whose

Sunans of Abu Dawud and others that
wk relate from the Sahihs of al-Bukhari and Muslim that Abu Hurayrah s$ re
m e
tie
i
e relate in the
was Nadalah, narrated: “The last thing that the Messenger

was about to get up from a gathering was -.'Glory be to You,
of Allah
Allah, and to You be all
# said when
ported that the Messenger of Allah
^ said: “When you hear the braying of a donkey IS and I repent
*
then seek protection in Allah from Shaytan, for it has seen a devil;
and if you hear a *
V-
AS
jfi
-•
aise. I bear witness that there is no god but You. I ask
You .’
A man
You
said to him: ‘Messenger of Allah,

for forgiveness
you have said something that you

cock crow then ask Allah of His bounties, for it has seen an angel.” 2
:
whatever happened
We relate in the Sunan of Abu Dawud that Jabir ibn ‘Abdullah related that the ii
1 :
,;
avc never said before.’ He replied: ‘That was an atonement for
the Al-Hakim in his Mustadrak says of a version from

gathering.’” 3
‘A ishah that
Messenger of Allah sgD said: If you hear dogs barking or donkeys braying at night
e isnad is sahih.
then seek protection from Allah from them, for they have seen something that yon
have not.” 3
1 Ibn as-Sunni (295). ,
Al-Bukhari (3700). Abu Dawud (4858), and at-Tirmidhi (3429). who

1
2 An-Nasal in 'Ama! al-yawm wa at-laylah (397).
2 Al-Bukhari (2303), Muslim (2729), Abu Dawud (5102), and at-Tirmidhi that this hadith is hasan sahih gharib from this line of narration.
(3455).
3 Abu Dawud (5103). Aba Dawud and an-Nasa i (426).
$
(4859)
426
THE BOOK OF REMEMBRANCES Hpf Kitdb al-Adhkar
say that bi-akharah,' last written with a short U

^
I thing’, is hamzah with
with a fathah on the kha\ and means I ]^\j til? SjY)\ j
‘at the end of something’.
It is related in Hilyat al-awliya’ that ‘All % said: “Whoever wants his d
judged by a perfect measure should say
end of a gathering or at the
whei
up: ‘Glory be to your Lord, Lord of Majesty, above all that they
ascribe to FT
peace be upon the Messengers, and praise be to Allah, the Lord baynand wa bayna
IMlahumma-qsim land min khashyatika md yahulu
all
and
of the Universe .” 1
}annatak, wa mma-l-yaqmt
wa min taatika md tuballighund
bihi
k ,,y.
k
m<
\alayna
masaiba-d-dunya. Alldhumma matti nabt-
Judb lie- C/j (Uoj
Ldtuhawwinu bihi
quwwatind md ahyaytand, wa-falhu-l-wdntha
tismaind wa absdrind wa
man zalamand, wa-nsurnd ‘aid man adana.
wa-fal tha’rand ‘aid
taj'ali-d-dunya akbara hammina,

Id tai'al
musibatandfi dinind, wa Id
Subhana Rabbika Rabbi-l-‘izzati ‘amma yasifun, wa salamun wa Id tusallit ‘alayna man Id yarhamuna.
wa Id mablagha ‘ilmind,
'ala-l-Mursalin, wa-l-hamdu li-llahi Rabbi-l-'alamin.
262
26 l
LEAVING A
THE DUA’ OF A PERSON SITTING IN A GATHERING, THE DISAPPROVAL OF RISING OR
GATHERING WITHOUT REMEMBERING ALLAH
FOR HIMSELF AND THOSE WITH HIM
we relate from the book of at-Tirmidhi that Ibn ‘Umar reported that the
L relate from theSunans of Abu Dawud and others,
Allah
with sahih isnads, that
said: “No group of people
#
Messenger of Allah would seldom “Abu Hurayrah * reported that the Messenger of
rise from a gathering without supplicating for
which they failed to remember Allah # without them
his Companions with “O Allah, apportion to us enough fear and awe of You
this du‘a’: Pnd up from a gathering in
era,
being a source of loss to t
to prevent us from sinning against You, and enough obedience to You to make us reach lihding up as if from the carcass of a donkey and it
Hurayrah narrated that

Your Paradise, and enough certainty to make the difficulties fcve relate from Sunan of Abu Dawud] that Abu
[the
of this world easyfor us. 0 who sits without remembering
said: “The sitting of anyone
#
Allah, let us enjoy our hearing and sight and strength as long as You allow and jflb Messenger of Allah
us to live, who lies
and loss; and the reclining of anyone
him weakness
make it an inheritance for us. Grant us victory against those who oppress us, and help us
Allah § in it will bring
^®vnwith° u t remembering Allah bring him weakness an
# in it will
oss.
against those who harbour enmity towards us. Let not our afflictions be in our religion,
Isay that tirah!‘weakness and loss’, with a kasrah

on the tfl’and with an undoublec
and make not the world our major concern
not power over us to anyone who will not
or the full extent of our knowledge, andgive
have mercy on us!’
1
At-Tirmidhi states that m means a ‘diminution’ or a 'right due (tabidh)’; and
ppurce of loss’, as in the other narration.
it is valid that it
should mean
this is a hasan sahih hadith. ,
also related that t e

jjf we book of at-Tirmidhi that Abu Hurayrah ft
relate in the
sit in a gathering in
which they do
U dixe-Us JAJ liiu (J jAj U dblli- ja UJ ,LJi jUlfi I Messenger of Allah $
said: “No group of people
on their Prophet without 1
P«t remember Allah ft and do not pray for blessings
punish them, and it e
bxLs i iUj jjl 00 Waa luic- Aj Ia Aj IlaJuj Springing them weakness and loss. If [Allah] wishes He will
JAJ
this a hasan hadit
them.” 3 At-Tirmidhi says that
.
is
k, wishes He will forgive
1 Qur’an 37:180-182. 'this hadith is reported in al-Futuhat (6/170), in Hilyat al-awliya in a mawq uJ
form, and by Ibn Abi Hatim If Abu Dawud (4855) and an-Nasa’i (408).
in a marfu and a mursal form.
Abu Dawud (1516) and at-Tirmidhi (3430), who states al-Ha an A Abu Dawud (4856) and an-Nasa'i in ‘Amal al-yawm wa al-laylah (404)-
2 that this hadith is sahih gharib, and
(1/527), who grades it as sahih; and adh-Dhahabi agrees.
429
428
I
Kitdb al-Adhkar
th e SaMhs of al-Bukhiri and Muslin,

that Abu Hurayrah % reported
not the one [strong]
,
11
relaEe
§: 0 f Allah“Truly the strong person is
# raid-
THE REMEMBRANCE OF ALLAH IN THE STREET controls himself in moment,
*. of anger*'
narrated that the Messenger *

of Muslim that Ibn Masud
WE RELATE FROM the book of Ibn as-Sunni that Abu Hurayrah reported th f
WT lafe in the Sahih
be the [best] wrestler
amongyou. [The
t
l A. “Whom do you consider to
the Messenger of Allah # said: “No group of people sit in a gathering in
which th <
whom other, cannot on, -wrestle He

said, is no,
fail to remember Allah ft without it bringing them weakness and loss. Never does of anger.
man traverse a road o n which he remember Allah IP™ , A. i, is the one who controls himself in moments
a fails to ft without experience and its root
and efathah on the ra
weakness and loss.”
1
>”*
;
'
„„a has a dammah on the fori
,
as humazah lumazah
in wrestling often, jus,
We relate in the hook of Ibn as-Sunni, as well asfrom Dalail an-Nubuwwah, jg “e who overthrows others
that
Abu Umamah narrated that Jibril came to the Messenger of Allah 4A while Mu'adh
He said: “Muhammad, attend the funeral of Mu'awiyah ibn
he
i“nr!”teto^'<So?^4aSShi and Ibn Majah that
Messenger of Allah * said, “Allah *

was at Tabuk. Mu'awiyah w. 1 call
al-Muzani.” The Messenger of Allah ^ went out, and Jibril descended with T . tint * related that the
ofjudgment any man who controls
seventy his
of mankind on the Day
thousand angels. He put his right wing on the mountains and they inclined d before all
him choose from the women
in hu- of
mility; and he put his left wing on the earth and it inclined in humility until ha. the ability » indulge it. to let
[the
Prophet] could see Makkah and Madinah. The Messenger of Allah

angels performed the funeral salah for him. When [the Prophet $|] had
sjgj, Jibril and
finished he
the §* whomever he
We re a 6
desire,^
A ^ Mus „ m thal
of Allah
Suleyman ibn Surad
# when
siting with the Messenger
'
'.<
, i
T [ e
asked: “Jibril, how did Mu'awiyah attain this status and stature?” He replied: “By his
face of one of them had become red and
recitation of ‘Say: He is Allah, One’ while standing, riding and walking.”
2 5 "^dvera wearing at each othmt The him
Ion his neck were swollen. The Messenger
of Allah # sa.d: I will teach
experiencing go away. If he says.

which if he says it, will make what he is
ine
d .
protection in Allah from Shaytdn

They told [the man who was angry], rhe P ®

man said: ‘Am I mad.
i Shaytan the rejected.”’ Then the
'ey?
264 A'udhu bi-llahi mina-sh-Shaytani-r-rajim.
h.dith from
M Dawud and a.-Trrmidh, quote a similar >*. According, o at-Tirmidhi,
WHAT TO SAY WHEN ANGRY U, Is, who reported it from Mu'adh ibn label
ar-Rahman never met Mu adh.

ith is mursal: that is,‘Abd
said, nwProphrt*
allah who restrain [their] and those who pardon people We relate in the book of Ibn as-Sunni that 'A’ishah^ and
ft says: “Those anger, ,w s ed
the end 0 my nose and
for Allah loves those who do good [deeds].” 4 ,e me while I was angry. He took hold of
sins, remove the
«»g«r/rom my hear,,
O'Uwaysh, say,'G Allah, forgm my
6
t—OT tect me from Shaytan!”
13
in
r
Allah ft says: “And if Shaytan incites you to provoke hostility, seek refuge (2/906).
Al-Bukharl (6114), Muslim (2609). and al-Muwatta
Allah. He is the All-Hearing, the All-Knowing.” 5 Muslim (2608) and Abu Dawud (4779)-
(2022) and
Abu Dawud (4777). at-Tirmidhi
Ibn as-Sunni in Am alal-yawm w« al-laylah
‘
Muslim (2610), Abu Dawud

1 (178). (4781).
Al-Bukhari (6115),
2 Qur’an 112.
3 Ibn as-Sunni (179). and an-Nasa 1 (389)-

Abu Dawud (4780), at-Tirmidhi (3448),
4 Qur’an 3:134.
Ibn as-Sunni (457).
5 Qur’an 41:36.
431
430
. jUaliJI JA j i
{J?* i_5" j»4^
Allahumma-ghfir ll dhanbi, wa adhhib ghayza
qalbi, wa ajirni mina-sh-Shaytan.
We relate in the Sunan of Abu Dawud that ‘Atiyyah ibn ‘Urwah as-Sa‘di
Companion, reported that the Messenger of Allah said: “Anger is from Sh -
Shaytan is created from fire, and fire is extinguished by water. So if anyone p*

of '
gets angry he should perform wudu”.''
265
THE DESIRABILITY OF TELLING A MAN THAT ONE

LOVES HIM, AND WHAT TO SAY IN REPLY
Y SEEING SOMEONE WHOM
WHEN
we relate from the Sunans of Abu Dawud and at-Tirmidhi,from al-Miqdamibn AFFLICTED WITH SICKNESS ETC.
Madikarib % from the Prophet §§ that “If any of you loves a person as his brother, he
should tell him that he loves him.” At-TirmidhI describes this hadith as hasan sahih. Ilate FROM book of at-Tirmidhl that Abu Hurayrah
the
related mat me *
person and says: Praise be
We relate in the Sunan of Abu Dawud that Anas said: “A man was with the nger of Allah #
said: “Whoever sees an afflicted
you, and hasfa-
Prophet fH when another man passed by. He said: ‘Messenger of Allah, I love this ih, Who has protected me from
that with which He has afflicted
those whom He created' will not suffer

from the same
1 me greatly over many of
'
person.’ The Prophet g| asked him: ‘Have you let him know?’‘No,’ he replied. He said:
‘Lethim know.’ He met [the same man] and said: ‘I love you for the sake of Allah.’ He ion.”
1
replied: ‘May He for Whose sake you love me love you!” 2
li-llahi-lladhi ‘dfani mim-ma-btalaka bihi wa

Al-hamdu
Ahabbaka-lladhi ahbabtani lah. faddalani 'aid kathirin mimman khalaqa tafdila.
reported that the

We relate in the Sunans of Abu Dawud and Mu‘adh ibn Jabal
an-Nasa’i that e relate Book of at-Tirmidhl that ‘Umar ibn al- Khattab
in the
‘
person and says: Praise be to

reported that the Messenger of Allah s|| took him by the hand and said: “Mu adh, enger of Allah #
said: “Whoever sees an afflicted
by Allah, I love you. So do not neglect to say after every salah ‘O Allah, help tne
:
to
; Who has protected mefrom that with which He has afflicted you, and hasfavoured
by that calamity,
remember You, thank You, and worship You well
.’” 3
eatly over many of those whom He created' will not be affected
isnad weak.
may be, as long as he lives.” At-Tirmidhl considered the
2
ever it
pccpntinl to sav this dhikr softly so that one can

il/i gi, jj $}\ tkat it ic
Allahumma a'inni ‘ala dhikrika wa shukrika wa husni ‘ibadatik.
1 Abu Dawud (4784).

of narration.
who states that this hadith is hasan gharib by this
line
2 Abu Dawud (5125), an-Nasa’I (182), and Ibn Tirmidhi (3428),
as-Sunnl (197).
3 Abu Dawud (1522) and an-Nasa’I (3/53). Tirmidhi (3427), who states that this hadith is gharib.
432
rode in his entourage until he came to the market. He said [the above-men-
rase] and then turned away. Al-Hakim also reported this from the narration
ar from the Prophet g§. Al-Hakim says that on the same subject there are
om Abu Hurayrah, Buraydah al-Aslaml and Anas, and the [only] one
THE DESIRABILITY OF PRAISING ALLAH WHEN Jabir,
comes closest to meeting the preconditions of his book 1

is the hadith
ASKED ABOUT THE HEALTH OF ONESELF OR ONES ig§fl
that
BELOVED, IF THE REPLY IS POSITIVE dah, but not in this wording. He narrates with his isnad that it is reported
ur aydah that
when the Messenger of Allah H entered a market he would say:
ask You for the good of this market and the good that is in it, and I seek Your
we RELATE in the Sahih of al-Bukhari that Ibn ‘Abbas narrated that ‘All ». /
away from the Messenger of Allah during the

2
vdfi nfrom the evil of it and the evil that is in it. O Allah, I seek Your protection from
from which he passed away
illness ,
ictim to a false oath or making a poor bargain there”

people asked him: “O Abu Hasan, how is the Messenger of Allah?” He replied ,
is well, praise be to Allah.”'
1 ^ t ^ S-
0 ( ^ ^
^ ^ ^
^ ^
a
Allahumma inni asaluka khayra hddhihi-s-suqi wa khayra ma fiha,
1 wa a'udhu bika min sharriha wa sharri mafiha. Allahumma inni
a'udhu bika an usibafiha yaminan fajirah, aw safaqatan khasirah.
WHAT TO SAY WHEN ENTERING THE MARKETPLACE

Wm
we relate from the book of at-Tirmidhi and others that ‘Umar ibn al-Khattab;
m
reported that the Messenger of Allah H said: “If a person enters the market pla
and says: ‘There is no god but Allah. He is Alone and has no partner. To Him belon
sovereignty and to Him belongs all praise; He gives life and He gives death; He isAli
and does not die; in His hand is all good; and He has power over all things,’ one thousar THE DESIRABILITY OF SAYING TO A PERSON WHO HAS
good deeds will be written for him, one thousand bad deeds will be expunged for hi:
ENTERED INTO A GOOD MARRIAGE, OR BOUGHT OR DONE
and one thousand stages will be raised for him .”
SOMETHING COMMANDED IN SHARi'AH YOU HAVE DONE 4
'
THE RIGHT THING’ OR ‘YOU HAVE DONE WELL, ETC.
".ELATE FROM the Sahih of Muslim that Jabir tgb narrated: “The Messenger of
Jif*
La ilaha
^ ^ >j
illa-lldhu wahdahu la
OjaJ
i
wa
dow?’
?f§ asked me: ‘Have you got married?’ ‘Yes,’
I said: ‘I married a widow.’ He asked: ‘Why
I replied.
did you not

He asked: ‘To a virgin or
marry a virgin, so
could play with her and she could play with you?’ (Or: ‘So that you could make ;
lahu-l-hamd, yuhyi wa yumit, wa Huwa Hayyun la yamut, bi-

laugh and she could make you laugh?’) I replied: “Abdullah, my father, passed
yadihi-l-khayr, wa Huwa 'ala kulli shay’in qadir.
y leaving nine (or seven) daughters, and I did not want to bring them [a young
Al-Hakim Abu Abdullah reports [the same hadith] in al-Mustadrak from man; nan] like them. I wanted to bring them a woman who would take care of them
sources. According to one report he added: “And He will build a house for him 11
improve their He f§ said: ‘You have done the right thing.
,’” 2
And he
affairs.’ .
Paradise.” One of the narrators said: “I came to Khurasan, and went to Qutayba )l mted the
I rest of the hadith.
birr
ibn Muslim and said: ‘I have brought you a gift;’” and he narrated the hadith to
ill! 1 His condition was that the hadith should be narrated by narrators whom al-Bukhari and Muslim
lte d from.
Al-Bukhari (4447).
z Muslim (1466).
At-TirmidhI (3425), Ibn Majah (2235), and al-Hakim (1/539).
» Kitab al-Adhkar
272
§111 WHAT TO SAY WHEN LOOKING INTO THE MIRROR WHAT TO SAY IF ONES EAR RINGS
;
we relate from the book of Ibn as-Sunni that ‘All % reported that whet K
^ E R late from the book of Ibn as-Sunni that Abu Rafi* ifc, the freed slave
said: If
of the
the ear of
O Allah, as You reported that the Messenger of Allah
Prophet H looked into the mirror he said: “ Praise be to Allah. „
n er of
Allah
pray for blessings upon me, and say: ‘May
made my appearance good, make my character good!'' he should remember me,
|g§ rings,
mber with goodness whoever remembers me

^ ah reme
Al-hamdu li-llah. Alldhumma kama hassanta khalqi fa-hassin khuluqi.

Dhakara-llahu bi-khayrin man dhakarani.
We relate [the same hadith, in the same source] in a narration of Ibn Ab
1
with some extra material. ,
We also relate from [the same source], in a narration from Anas that
the Messenger of Allah H looked at his face in the mirror he said: “ Praise be to A
Who arranged my physicalform, making it harmonious, and ennobled myface, m

2
m 273
it comely, and has made me one of the Muslims!' t
OjjJ? pSJ L>- jjl 41 X»»S\ WHAT TO SAY IF ONES FOOT BECOMES NUMB
book of Ibn as-Sunni from al-Haytham ibn Hanash

who
Brelate from the
numb. A man
Al-hamdu li-lldhi-lladhi sawwd khalqi fa-'adalah, wa karrama narrated: “We were with Abdullah ibn ‘Umar #, when his leg became
surata wajhi fa-hassanah, wajaalani mina-l-Muslimin. said to him: ‘Remember the dearest of people to you.’ He said: ‘O Muhammad s§! It
I
had bound
i
from a cord that his feet.

was as if he was set free
Yd Muhammadu salla-llahu 'alayhi wa sallam.

M
|
We relate [from the mans leg became numb in

same source] from Mujahid that a
-
| j
:
the presence of Ibn ‘Abbas #, and he said to him: “Remember the

most beloved ot all
WHAT TO SAY WHEN CUPPING ||ien to you.” He said: “Muhammad |§.” His numbness went away.
3
al-Hizami— one of
We relate[from the same source] from Ibrahim ibn al-Mundhir
we relate from the book of Ibn as-Sunni that Ali reported that the Messeng •
al-Bukhari’s shaykhs, from whom he narrated in his Sahih who said that the people -
while being cupped, i|j§ this verse by [the famous poet] Abu
al-Atahiyah.
of Allah # said: “Whoever recites the Verse of the Throne ofMadinah wonder at
3
be of benefit to his cupping.”
On some occasions his foot would become numb;
and if he said not‘0‘Utb!’ the numbness would not go.
®P:
sy As-Sakhawi grades the chain of narrators as weak (da if).
1 Ibn as-Sunni (165) and al-Futuhdt (6/198).
437
^
1
Kitdb al-Adhkar
“O Allah inflict severe hardships from You upon [ the
§ used to supplicate: ,
274 0f
Allah
years of drought like the years of Yusuf.
'
mmgMudar and give them
THE PERMISSIBILITY OF SUPPLICATING AGAINST THOSE Muduv, AlldhunvTici-

Alldhumma-shdud wafaka aid
WHO OPPRESS THE MUSLIMS OR ONESELF IN PARTICULAR jalha alayhim sinlna ka-sini Yusuf.
know that very extensive. The permissibility [of such suppHcati

this chapter is
0n ] I ate jn the Sahih of Muslim that Salamah
ibn al-Akwa narrated that a %
the Prophet #. He said: Eat with your
is corroborated by the Book, the Sunnah and the actions of the earlier and later gen- ^ w ;th his left hand in the company of
[The man] replied: “1 cannot.” He said:

“You will not be able to. ’Nothing
erations. Allah S has informed us in many well-known places in the Noble Qur’an Pft hand”
2
mouth again. 5
but prideA He never lifted his hand to his

about the Prophets supplicating against the disbelievers. H *
j ed him
dammah on the ba and a sukun on thesm—

We relate in the Sahihs of al-Bukhari and Muslim that ‘All 1
$, reported that ||l this man was Busr— with a
the' say that
permissibility of supplicating
Day of the Trench: “May Allah fill their homes and their graves al-Ashjai, a Companion. This shows the
Prophet # said on the InRaial-'Ayr
Shan ah.
the rulings of the
gist those who contravene
1
with fire; they have distracted us from the middle salah.”

Muslim that Jabir ibn Samurah narrat-
| We relate in the Sahihs of al-Bukhari and
:
Jj\j of Kufah complained about Sa‘d ibn Abi

Waqqas to Umar 4$*,. He
ed “The people
appointed someone else. He recounted what happened until he .”
deposed him and

.
Malaa-llahu buyutahum wa quburahum nara.

Kufah, asking about him. They
said: “‘Umar
sent a man (or several men) with him to
We relate in the same Sahihs, by different routes, that he # supplicated against
^ not leave any mosque without
asking about him; and the people praised him
those who killed the Reciters of the Qur an ^ and continued to supplicate against
and spoke well of him, until
they entered the mosque of the Banu ‘Abbas.
One of the
them for a month, saying: “O Allah, curse Ri‘l, Dhakwan and ‘Usayyah.” 2
H
said:
there, ibn Qatadah and nicknamed
named Usamah Abu
you have asked, Sa‘d does not move with the army,
‘Since
Sadah, stood up and
he does not distribute
C-j justice.’ Sa‘d responded: By Allah, 1 make three
fairly and he does not judge with
Yours is lying and is standing up for pomp and

show,
Allahumma-lan Ri‘lan wa Dhakwan wa Usayyah. layers: 0 Allah,
this servant if of
him with After that,
then make his lifespan long, prolong his poverty and afflict trials.
Mas ud narrated a long hadith about the ’of Sad struck

We relate in the same Sahihs that Ibn [Abu Sadah] used to say: ‘An old man who has been put to trial; the dua
of
story of Abu Jahl and his companions from the Quraysh,
when they put the placenta ibn Samurah said:
pilAbd al-Malik ibn ‘Umayr, the narrator, reported that Jabir
a slaughtered camel on the back of the Prophet
and he supplicated against them- # over his eyes because of
[saw [Abu Sadah] after that, and his eyebrows had fallen
would do so thrice— then “O Allah, take vengeance 6
way of young girls in the streets and wink at them.
supplicating he said:
and when aid age. He used to stand in the
Utah
on Quraysh” thrice. Then he said: “O Allah, take vengeance on Abu Jahl and We relate in the same Sahihs that ‘Urwah ibn az-Zubayr #, reported that Arwah
and narrated the of the ha it • j
in front oi Marwan ibn al-

rest
ibn Rabi'ah . .
.”
He named the rest of the seven ||t Aws— some have said Uways sued Sa‘id ibn Zayd —
||am, claiming had taken some of her land. Said protested: “How could
that he
•take any of your land after what I heard from the Messenger of Allah #?” [Marwan]
Allahumma alayka bi-Quraysh.
!: Al-Bukhari
(4560) and Muslim (675).
* The instruction to cat with his right hand is proof of having to encourage good and prohibit evil,
. .
. $ &s-j JL uHc- Yen whei
testing.
3 Thi s is proof of the permissibility of cursing one who contravenes a religious ruling without an
Allahumma alayka bi-Abt Jahlin wa Utbata-bni Rabiah.
‘ • ••
*cuse.
IV e sS that pride and

related that the 4 Acetording evidence that he was a hypocrite. The author states
We relate in the same two Sahihs that Abu Huray rah feobedii
to al-Qadi 'tyad, this is
The prohibition of eating with the left hand

atence alone do not entail hypocrisy, but they arc sins.
Al-Bukhari (2931) and Muslim (627). “The middle salah" (Qur’an 2:238)
is variously n,erp
ted as
^
* lth
a PPbes
if there is no reason for doing so. If there is something which prevents a person from eating
to eat with the left hand.
1 his right
hand, like sickness, a wound, or anything else, then it is not makruh
meaning either Asr or Fajr. ,
5 Muslim (2021).
2 Al-Bukhari (4090) and Muslim (675). 6
3 Al-Bukhari (240) and Muslim (1794)-
439
438
the book of remembrances Kitab al-Adhkar
asked: W hat did you hear from the Messenger of Allah g|?” He 276
answe
have
sf§- say: ‘Whoever takes as much as a hand-span of
la °
Wm
will it hung around his neck as a collar up to seven earths.’” Marwan
not ask you for proof after Said “O Allah,
m aT Mi
this.” said: if she is lying WHEN ERADICATING FALSEHOOD
and take her
then
'& WHAT TO SAY
life while she is on her land .” He
“She did not die said:
befo^
become blind; and while she was walking on her land she fell
into a ditch
an^
1
lii
»
relate in the
Messenger
Sahihs of al-Bukhari and Muslim that Ibn Mas’ud ift, related that
#
entere d Makkah on the day of Conquest, and around the
‘bah
were three hundred and sixty idols. He began to strike them with a branch he
s hand, saying:
“Truth has come and falsehood has perished, and falsehood is
,
^ kj
275 perishing Truth has
.
1
come, and falsehood neither creates anew nor restores 2 .” 3
jr
DISOWNING THE FOLLOWERS OF INNOVATION AND

SIN
j|;\
(\sy»3 otf Jkjl 5|
C
&JJ m
WE RELATE in the Sahihs of al-Bukhari and Muslim that Abu Burdah Jaa-l-haqqu wa zahaqa-l-bdtil, inna-l-bdtila kana zahuqa.
ibn A1
narrated that Abu Musa ^ was sick and fell unconscious with his head in
Jd'a-l-haqqu wa ma yubdi'u-l-batilu wa mayu'id.
ot one of the women of his family. A woman from his family screamed,
not able to respond. When he regained consciousness he said: “I
and V:
am quit of an
whom the Messenger of Allah
himself quit of those who scream, who
0 has disowned. The Messenger of Allah
shave their heads in adversity, or win~|t«
-i| de. 4
2 77
their clothes in times of distress.” 2 JIB
i M00A
I
woman who cries out with an extremely loud
say that as-saliqah means a
al haliqah woman who shaves her head on the occasion of some misfortum
is a
ash-shaqqah is a woman who rends her garments on the occasion

WHAT TO SAY IF ONE’S TONGUE IS VULGAR
J Umar
of some mis
We relate in the Sahih of Muslim that Yahya ibn Ya'mar reported: “I said
Abu Abd ar-Rahman, there have appeared among us people who relate in the books of Ibn Majah and Ibn as-Sunni that Hudhayfah >%, reported:
---
i Qur an and who claim that there is no predestination, that things just happei tmplained to the Messenger of Allah about the vulgarity of my tongue. He said:
replied. If you
w do you stand with respect to seeking forgiveness? I seek forgiveness from Allah
meet them, inform them that I have nothing to do with them and
have nothing
:>ne hundred times a day.” 4
to do with me.’” 3
say that unuf, just happening’, with a
I say that dharab has a fathah on the dhal and the rd According to Abu Zayd and
I
dammah on the hamzah and on th Sgl —
means that [something)
decree. But the people of error

is musta naf, ‘starting’,
lie; Allah’s knowledge

and is not preceded by knowle
^ precedes all created thi

1Wwi
ier philologists, it means vulgarity in one’s language.
mi
1 Qur an (17:81).
1 Al-Bukhari (2452) and Muslim (1610). 2 Q ur an (34:49).
2 Al-Bukhari (1296) and Muslim 3 Al-Bukhari (4287), Muslim (1781), and at-Tirmidhi (3137).
(924).
3 Muslim (8). 4 Ibn Majah
(3817), an-Nasa’i (450), and Ibn as-Sunni (364).
440 441
Kitab al-Adhkar
280
WHAT TO SAY WHEN ONE’S ANIMAL STUMBLES SUPPLICATING FOR THOSE WHO TREAT ONE
PEOPLE, AND
WELL, OR FOR ALL PEOPLE OR SOME
PRAISE AND ENCOURAGEMENT FOR DOING SO
we relate in the Sunan of Abu Dawud that Abu al-Malih— a well-known '
narrated that a man reported: “I was riding behind the Prophet H

when his a
and Muslim that ‘Abdullah ibn ‘Abbas
stumbled. I said: ‘May Shaytan perish.’ He H said: ‘Do not say: “May Shaytan Te in the Sahihs of al-Bukhari
himself and I put out his wudu water
for if you say that he grows bigger, until he is as big as a house, and he
perish”
A d- ‘“The Messenger went to relieve H
put this [there]?’ He was told who. He
says' j!
Phil When he came out he asked: ‘Who
‘‘It
“
because of my power.” Instead, say: In the name of Allah!’ If you say that, he
him understanding
.’”
Al-Bukhari adds: “Give him understanding
shrink until he as small as a Allah give
^ said -‘May
is fly.’”'
°f Muslim that Abu Qatadah * related, in his long hadith

Werelate in the Sahih of
[an account of] a number of the
manifest miracles of the Messenger
which contains
Bismi-llah.
“The Messenger of Allah was travelling until the night was halfway
f Allah
The Messengerof Allah dozed off and he leaned over
through, and I was at his side.
without waking him,
L-
theside of his riding
animal. I came to him and propped him up,
until most of the night had
4that he was upright
on his animal. Then he travelled
his riding animal. I came to him and propped
279 passed, and he leaned over the side of
so that he was upright on his animal.
Then he
Elm up again, without waking him,
last part of the night had passed,
and leaned over the side of is
£ travelled until the
“ riding animal. He leaned over more than the other two times, until he almost fell
THE DESIRABILITY OF THE ELDERS OF THE LAND ADDRESSI
came to him and propped him up, without
waking him, so that he was upright
THEIR PEOPLE ON THE DEATH OF THE LEADER, CALMING THEM, > off. I
and asked: ‘Who ‘Abu Qatadah, replied.

EXHORTING THEM AND COMMANDING THEM TO HAVE PATIENC »n his animal. He raised his head
is this?’ I
asked. I said: ‘My journey has

AND TO BE STEADY IN WHAT THEY WERE ALREADY DOIN |rHow long has this journey of yours been with me?’ he
you as you have protected His
I been for the whole night.’ He said: 'May Allah protect
entire hadith. say that ibhdrra is written with
we narrate in [the book of Ibn as-Sunni] the famous hadith about the address messenger. .
.’” 2
and he recounted the I
shaddah on the ra, and it means ‘to be

hamzah, sukun on the ba, and a
Abu Bakr as-Siddiq %
on the day the Prophet passed away. He said: “For whc-. jffti elided
I
a
Tahawarra means ‘the greater part of it had passed’; injafala,

written
halfway through!
worsh ipped Muhammad, Muhammad has passed away; and for whoever worship
means supported him.
Allah, Allah is Living and does not die.”
2 T with ajim, means ‘he fell’; and daamtuhu,'\ propped him up, I
Messen-
We relate in the book of at-Tirmidhi from Usamah ibn Zayd that the
We relate in the two Sahihs, from Jarir ibn ‘Abdullah, that on the day that
you with 1
ger of Allah “Whoever is treated well and says May Allah reward
# said:
Mughlrah ibn Shu‘bah— who was the governor of Basrah and Kufah— passed hasan
3
According to at-Tirmidhi this is a
fl&odness has expressed praise to the fullest.”
he [
Jarir] stood up, praised Allah # and said: “I advise you to have fear of Allah alo
you ?a bih hadith.
without partner, and to remain dignified and calm until a leader comes to
he is coming now.” 3
Jazaka-llahu khayra.
of Ibn as-Sunni
j|we relate in the Sunans of an-Nasa i and Ibn Majah and the book
|v i
1 Abu Dawud (4982) and Ibn as-Sunni (510).

ilk* Muslim (681).
that this hadith has supporting nar-
g- 3 At-Tirmidhi (2036) and al-Futuhat (6/225). Ibn ‘Allan states
Elions.
443
442
1
that ‘Abdullah ibn Abi Rabfah a Companion, related: “The Prophet

^ b0
m .4l)l
forty thousand [dirhams] from me. Money came to him and he paid me
p
'May Allah bless you in your family and wealth. The reward for a loan is
* Wafihim baraka-llah.
onl
and repayment.’”'
Bdraka-llahu lakafi ahlika wa malik.
jali
We relate in the Sahihs of al-Bukhari and Muslim that
% narrated: “During the days before Islam there was a building

Jarir ibn ‘Abdullah
belongi fmm
H
lift
mil
•heDESIRABILITY OF MAKING AN EXCUSE WHEN RETURNING
Khatham that was known as the Yemeni Kabah and was also called Dhu al-Kh:
A GIFT FOR
SOME REASON REQUIRED BY SHARl‘AH, SUCH AS
The Messenger of Allah
I set off with one hundred and
asked me: ‘Will you relieve
fifty riders
me
from Ahmas, and we broke
of Dhu al-Khalasa
I bEIN G QADi OR RULER OR BECAUSE THERE IS SOMETHING
it down Fizgigs
DOUBTFUL ABOUT IT OR FOR SOME OTHER REASON
killed all those we found in it. We came and informed him, and he prayed for us Ai
for Ahmas.” According to another report he said: “Then the Messenger of Alla §i ibn ‘Abbas related that as-Sa‘b
blessed the horses and the men of Ahmas 2 ELATE in the Sahih of Muslim that Abdullah
five times.”
We relate in the Sahih of al-Bukhari that Abdullah ibn Abbas ^ reported iththamah gave the Prophet %
a wild donkey as a gift while he was in ihram.
turned to him and said: “Had we not been in the state of ihram we would
the Messenger of Allah ^ came to Zamzam while they were working hard at gi
accepted
it
it from you.”’
people the water to drink. He H said: “Work on, for you are doing a good deed.’
Jaththamah has a fathah on the jim and a shaddah on the tha.
ay that
I
'mM
THE DESIRABILITY, WHEN GIVING A GIFT, OF

REWARDING THE RECEIVER’S DU'A’ FOR ONE I WHAT TO SAY TO SOMEBODY WHO
BY MAKING DU‘A’ FOR HIM IN RETURN i SAFEGUARDS ONE FROM HARM
we relate from the book of Ibn as-Sunni that ‘A’ishah said, “I gave the ^ elate in the book of Ibn as-Sunni that Said ibn al-Musayyab related that Abu
senger of Allah a sheep as a gift. He said'Distribute [its meat].”’ When the ser *>» al-Ansari removed something harmful from the beard of the Messenger ol
returned, ‘A’ishah asked, “What did they say?” The servant replied, “They said‘Af whereupon the Messenger of Allah ^ said: "May Allah wipe awayfrom you,
Allah bless you’.’’ So ‘A’ishah said ....Ail

"May Allah bless them. We reply to them with thel asu ub, what you dislike .”
of what they said, so that our reward may remain with us.” 4
Jil l
d
#=* u
^‘•=3, j AiSl iijtj Masaha-llahu anka yd Aba Ayyuba ma takrah.
llfeif'l
B other account, by Said %, states that Abu Ayyub al-Ansari
; j
Baraka-llahu fikum. els, took something

ul] away from the Messenger of Allah # and the Messenger of Allah # said:
.’ 1
•in ere
Mmm be no evil with you, Abu Ayyub. May there be no evil with you, Abu Ayyub
1 An-Nasa’I (7/314), Ibn Majah (2424), and Ibn as-Sunni (278).
2 Al-Bukhari (4356) and Muslim (2476). Bill uslim (ii93),al-Bukhari (1825), al-Muwatta (1/353), at-Tirmidhi (849), an-Nasa’i (5/183-185), and
3 Al-Bukhari (1635). h (309).
4 Ibn as-Sunni (279) and an-Nasa’i in ‘Amal al-yawm wa al-laylah (303). is-Sunni (282).
444 445
Abu Hurayrah #, there is [this hadith]: “I saw

rarration of Ibn as-Sunnl from
j£=u N ij-Ul dl j£=u place them on his
<j\>
(
t>
(
J eng er of Allah
on his lips
#, when he was brought the
and say,‘0 Allah, just as You have shown us
first fruits,
the first of it, let

La yakun bika-s-su’u yd Aba Ayyub, la yakun bika-s-su’. ! then 1
Then he would give it to whatever small children were with him.”

last 0f it.’
We relate in [the same book] that ‘Abdullah ibn Bakr al-Bahill narrated:
“‘U m
took something from the beard (or head) of a man. 'Ihe man said, ‘May
Allah tur
jus'll
evil away from you.’ ‘Umar then told him: ‘He has averted evil from us
since
Allahumma kama araytana awwalahu fa-arina akhirah.
embraced Islam. But if something [harmful is removed] from you should say
1
Afy
your hands receive goodness”’
.1 OJA-1
a
Akhadhat yadaka khayra.
1 THE DESIRABILITY OF MODERATION IN

ADMONITION AND TEACHING
284
>w that it is mustahabb for anyone who addresses a group of people or imparts
pledge to them to be moderate and not to make it lengthy, lest they become bored
WHAT TO SAY UPON SEEING THE FIRST FRUIT OF THE YEAR
nnoyed and the sweetness and respect be removed from
their hearts, and lest
knowledge and listening to the good and thus fall into danger.
come to dislike
we relate in the Sahih of Muslim that Abu Hurayrah narrated that when people Muslim that Shaqlq ibn Salamah related:
Ve relate in the Sahihs of al- Bukhari and
saw the first fruit of the year they brought it to the Messenger of Allah 0, When the lullah ibn Mas ud used to remind us [about aspects of the Din] every Ihursday.
Messenger of Allah *§• received it he said: “O Allah, bless us in our fruit, bless us in our
an said: ‘Abu ‘Abd ar-Rahman, I would like it if you would remind us every day.’
city, bless us in our sa and bless us in our mudd.” 2 Then he called the smallest of the
me from doing so that do not want to bore you. 1 ad-
replied: ‘What prevents is I
children and gave him that fruit.’

lish you as frequently as the Messenger of Allah used to admonish us, fearing
2
we might become bored.’”
J UJ iljUj J
"e relate in the Sahih of Muslim that ‘Ammar ibn Yasir ^ reported: “I heard the
i
mi nger of Allah say:
‘Making the salah long and the khutbah short is a sign
^
man’s [good] understanding, so make the salah long and the khutbah
shot t.
Allahumma barik lanafi thamarina, wa barik lanafi madinatina, say that ma’innah, 'sign, is written with a mim with ofathah then a
hamzah with ,
wa barik lanafi saina, wa barik lanafi muddina. shaddah, and means a sign that shows his under-
srah, and then a nun with a
u ding (fiqhy.
then
In a narration of Muslim there is: “‘As a blessing along with a blessing, and
of Ve have related from Ibn Shihab az-Zuhri, may Allah have mercy on him,
who
he would give it to the youngest of the children in his presence.” In a narration
at-Tirmidhl there is: “The youngest child he saw.” 4

1 “If a gathering grows lengthy, Shaytan has a share in it.
1
.Ady A$^j
Barakatan ma'a barakah.

as-Sunni (280)
2 Sa' and mudd are units of volume, used in buying and selling grains, dates, etc.
Al-Bukharl (70) and Muslim (2821).
3 Muslim (1373), an-Nasa’I in ‘Amal al-yawm wa al-laylah (302).
Muslim (869) and Abu Dawud (1106).
4 at-Tirmidhl (3454),
446 447
over leather socks [when performing wudu ].

She
286 ask her about wiping
ibn Abi Talib and ask him, for he used to travel with the Messenger
to ‘All
He then recounted the rest of the hadith.'
fc So we asked him. . .
.”
j~ story of Sad ibn Hisham

Sahlh of Muslim the long hadith about the
THE MERIT OF POINTING OUT GOOD AND ENCOURAGING te in {he
IT ~\
stated that when he wanted to ask
about the Witr of the Messenger
’ x It is
r
‘Abbas and asked him about it. ‘Abdullah ibn
he went to ‘Abdullah ibn
’-
allah H says: “Help one another in righteousness and piety.”'

not direct you to the most learned person
on Earth about
said: “Should I
#?” He asked: “Who?” He replied: “‘A’ishah Go
rofthe Allah’s Messenger 2
nd ask her.
.”
He then recounted the rest of the hadith.
. .
related: “I asked ‘A’ishah

We relate in the Sahlh of Muslim that Abu Hurayrah ^ related that the
Messe
Sahlh of al-Bukhari that ‘Imran ibn Hittan
relate in the
ger of Allah H said: “Whoever calls [people] to [follow] guidance will gain a
reward m it silk
she said: ‘Go to ‘Abdullah ibn ‘Abbas
and ask him.’ I asked him and #
Hafs —that is,
equivalent to all those who follow him, without that reducing their reward at )• “Ask Ibn ‘Umar
So I asked Ibn ‘Umar and he said: ‘Abu
all' and
whoever calls [people] to error will incur a sin like the sins of all those who fo'iow
I ibn al-Khattab
‘reported that
said: ‘It is those #
have no share [of in the Hereafter.
3
1 say
him, without that decreasing their sin at all.”
2
ear silk in this world who shall it]
We also relate in the Sahlh of Muslim that Abu Mas‘ud al-Ansari al-Badrl
4, re- Id khalaq ,' no share’, means ‘no portion’.
ported that the Messenger of Allah |§ said: “Whoever points out something good which are similar to this are numerous and well-known.
ie sahlh hadiths
will have a reward like those who practise it.” 3
We relate in the Sahihs of al-Bukhari and Muslim that Sahl ibn Sa‘d % related
that the Messenger of Allah *§ told Ali %: “By Allah, for Allah to guide one person
through you will be better for you than red camels.” 4

We relate in the Sahlh that he ^ said: “Allah continues to help [His] servant as Mi
long as [His] servant helps his brother.” The hadiths in s
this regard are many in the
Sahihs and are well-known.
OF ALLAH
HAT TO SAY WHEN CALLED TO THE JUDGEMENT
,
Vfi
Book of Allah, or the Sunnah

meone tells you ‘Between me and you is the
of the Muslims, or Let us go
1 ah’s Messenger #’, or ‘the rulings of the ulama
us, and
287 e ruler of the Muslims’, or ‘to the Mufti to decide the dispute between
I like, he ought to reply: ‘We hear and we obey’, or ‘Hearing and obedience’, or ‘Yes,
nobly’, or suchlike.
Allah and His
ENCOURAGEMENT FOR SOMEONE WHO IS ASKED FOR lah % says: “The answer of the believers, when summoned to hear and
KNOWLEDGE HE DOES NOT HIMSELF POSSESS, BUT WHICH no other than to say, ‘We
senger, that He may judge between them, is
HE KNOWS THAT SOMEONE ELSE DOES, TO POINT HIM OUT y’. It

Jgj|gp is those who shall attain felicity.”
4
the SAHiH hadiths in the previous chapter refer to this subject. One of them is
4] ill jlj/i ty ^ ^'1
the hadith “Religion
We relate in the
is sincere advice”; 6
and doing this
Sahlh of Muslim that Shurayh ibn Hani’ narrated:

is [a form of] advice.
“I came 0
M
1 Qur’an 5:2.
2 Muslim (2674).
3 Muslim (1893). Muslim (286).

«l Muslim (746).
5 Muslim (2699). This is part of a longer hadith. i Al-Bukhari (5835) and an-Nasa’I (8/201).
6 At-TirmidhI (1972) and Muslim (55). Qur’an 24:51.
448 449
s
BEING COURTEOUS IN LITIGATION AND DISPUTE AND

KEEPING FAR AWAY FROM INAPPROPRIATE SPEECH .
'
If a person with whom one has a dispute or who argues with one about
TURNING AWAY FROM THE IGNORANT
sor
says ‘Have taqwa of Allah or ‘Fear Allah or ‘Be vigilantly aware of
Alla
‘Know that Allah # watches over you’, or ‘Know that what you are saying is
command what is right, and turn away
forgiveness,
down against you and you will be taken to account for it’; or if he tells § SAYS; “Hold onto
you
1
.”
iH says: “On the Day when every soul shall be confronted with all the good ie ignorant
done, and all the evil it has done, it will wish there were a great distance be
itself and [its evil ]”’;
1
turn away from it and say; We

‘
° \
- I-,,? * • * ° r o ° 1 -
ah H
“And when they hear vain talk, they
says:
and you have yours. Peace be

with you. We seek not the ignorant.
iur deeds
-lou iXaljA-ajj
l.-kci UJ \ aIp \ 'H3)
or “‘And fear the Day when you shall be brought back to Allah. Then shall e
”’; 2
soul be paid what it earned, and none shall be wronged
. r0.
Wm
away from Our remembrance.”’
^0 Si CullS" U Ai jj*s >-/> Ujj S jijlj'k
|g|
§ says: “So shun those who turn
h
J5*
or any such ayat or similar words— one ought to act respectfully and say:‘Hearing
4
obedience,’ or ‘I ask Allah for success in that,’ or ‘I ask Allah, the Noble, for His gr with gracious forgiveness .
Then one should be gracious and kind in addressing the person who said it to o
lah # says: “So pardon [errors]
And one should beware completely of being careless at that point of his expre
since so many people at such a time speak inappropriately, sometimes expr

and Muslim that ‘Abdullah .bn
Mas ud* na ’
themselves [in words] that can be kufr. Ve relate in the Sahlhs of al-Bukhari
a companion one, “This thing you have done contrary to the Day of Hunayn, the
Messenger of Allah gave some Arab no#
1l“On
Similarly, if tells is t
A man said: ‘By Allah, there is no jus ice

hadith of the Messenger of Allah 5§>” or something, [beware] of saying, “I do i
rence in the distribution of the
spoils.
not sought in it I
adhere to the hadith” or “I do not act by the hadith” or any such repugnant expr and the Countenance of Allah
distribution
is
of Allah 1 came to him and to Id him about

sions— even if the hadith is not accepted outwardly because of some particularisa 1 definitely inform the Messenger
IL was like red dye, and then he sa .
310 [the man] had said. His face changed

of interpretation or suchlike. Rather, one should then say, “This hadith has a partici until it
t
HI not just? Thenl he sai ay •
Allah and His Messenger are

:
meaning”, or “It has an interpretation”, or “Its literal sense is not accepted, by 0 can be just if
had patience. ^
and he
consensus”, or something similar. e mercy on Musa! He was injured with more than this,
a sukun on e ra an i
1 say that sir/ is written with a kasrah on the sad and t ,
‘Abbas related that Uyaynah ibn

We Sahih of al-Bukhari that Ibn
relate in the
nibn Hudhayfah came and lodged with his

nephew al-Hurr ibn Qays.who was one
The oft e Qur an we
whom ‘Umar % kept
reciters
he group close to himself.
they were midd e-age or young.
i assembly of ‘Umar #, and his council, whether
Qur’an 7:199.
Qur’an 28:55.
Qur’an 53:29.
1 Qur’an 3:30.
Qur’an 15:85.
2 Qur’an 2:281. Al-Bukhari (4336) and Muslim (1062).
451
. ja
1,
lli
Kitab al-Adhkar
‘Uyaynah said to his nephew: “Nephew, you have some status with this leader,
So
him to permit me entry.” ‘Umar then gave him permission. When he
entered
he
said: “Ibn al-Khattab, by Allah, you do not give generously to us and you do not
pact
keeping a promise or a
rule
us justly.” ‘Umar %
became angry, so much so that he was on the point of attackin
him. Al-Hurr said: “O Leader of the Believers, Allah # told His Prophet
‘Hold into
covenant with Allah when you have entered it.”
onto forgiveness, command what is right, and turn away from the ignorant,’ and saYS; “Fulfill the
this #
isone of the ignorant.” By Allah, ‘Umar did not go any further when he had recited
that verse to him, for he was a staunch adherent to the Book of Allah
obligations.”
“O you who believe, fulfil (all)
m \m , ,|S0 says:
.
pact will be enquired into
290 (ovary) pact, for (every)
IO
,h » also says: "And fulfil 3
11U1I3
Day of Reckoning).”
I
^ 0 »l I *01
ADMONISHING THOSE WHO ARE MORE EMINENT THAN ONESELF

i most severe of them being
Allah* &
‘Umar ere are many verses on this subject, the most hat
THE NARRATION of ‘Abdullah ibn ‘Abbas #, about the story of 0%, in the not do
you say that which you do
It is
You who believe, why do

previous chapter refers to this subject. which you do not do.
ight of Allah that
you say that
Know that it is of the utmost importance to pay attention to this point. It is wdjib
anybody, whether young or

for every man to give advice and admonition and to tell
H U d)y& flip'* 6^'
old, to do good and not to do evil, unless he is convinced that some wickedness will / ? 0
result from the admonition. Allah i# says: “Invite (all) to the way of your Lord with
wisdom and goodly preaching; and debate with them in the ways that are best. Ife
Muslim that Abu
Sdhihs of al-Bukharl and
a relate in the
said: "The signs of the
hypocrue ar, h * ^ •
I he Messenger of Allah » when he

promise, he breaks it: and
he lies: when he makes a
, per
The hadiths to this effect are innumerable. What many people do in neglecting this Muslim he added: even ,f he
fasts
ys” According to a narration from
is mani
es
hadiths to this effect are
numerous
with people of high rank, imagining that they are doing so from modesty, to be a Muslim.”’ Ihe
lassitude, disgrace, ?i| salah and claims
error and obnoxious ignorance. It is not modesty; it is nothing but have mentioned.
weakness and frailty, for modesty entails all good and brings about nothing but
goo •
it is enough in what I that anyone who
promises a
cnmpthins
re'ulumd’are unanimously agreed
This [negligence, however], leads to evil and
the ulama who
is not modesty. Modesty, accor<
are people of intellect and understanding and the imams

of
ng ®
care ..
s h is no, prohibited ought to fulfil his promise. Is that
w«).i>
Abu Hanifah and the

: m« or«y
me disagreement about that. Ash-Shafil,
[morally] ug )
investigation, is a quality of character that leads to discarding what is
tpinion that it is mustahabb, so ifanyone dtsregar sit ewt or
a sm. Another gro p
and prevents one from neglecting the rights of those entitled to them. but will not be commuting
in r' isa ^ rit an extremely makruh act,
And this is in the same sense as that which we relate from al-Junayd #,
<*
the opinion that it is wdjib. . r ,1.0

most important ol
al-Qushayriyyah: “Modesty is to see the blessings [of Allah and to see [ones ^ al-'Arabi al-Maliki, the
j
ording to imam Abu Bak, ibn
condition called mo
shortcomings, so that they bring about in between them a
g
.
the
I have explained this at length at the beginning of the commentary on ,
Jur’an 16:91.
of Muslim; and praise belongs to Allah, and He knows best.
Qur’an 5:1.
lur’an 17:34.
an-Nasa'i (8/117).
1 Al-Bukhari (4642). 1
-Bukhari (33), Muslim ( 5 9 )>
at-Tirmidhi (2633). and
2 Qur’an 15:125.
453
452
Kitab al-Adhkar
people who took this position was ‘Umar ibn ‘Abd al-Aziz. Malikis have J&liilfcU-
ado
third position, which is that if the promise is bound to a cause such as — whe jammalaka-llah.
one says, ‘Marry and you have such-and-such’, or ‘Swear an oath that
will
youw'
abuse me and you will have such-and-such’, or something of that kind— n
th
it is wajib to fulfil the promise, but if the promise an unqualified promise
is
it
wajib. Those who do not regard it as wajib try to prove that it is a type of gift,
ancj
does not become binding except by taking possession, according to the
a gift 294
majo
but according to Malikis it is binding even before taking possession.
ONESELF,
WHAT TO SAY UPON SEEING SOMETHING IN
one’s CHILD, PROPERTY OR
ANYTHING ELSE WHICH
AFFLICTING
PLEASES ONE SO THAT ONE FEARS
IT WITH ONE’S EYE AND
HARMING IT
THE RECOMMENDATION TO MAKE Du‘a FOR A PERSON relate IN the Sahihs of

al-Bukhari and Muslim that Abu Hurayrah * related
E 1
said: “The [evil] eye is a reality.”

WHO OFFERS ONE WEALTH OR SOMETHING ELSE otthe Messenger of Allah#
1= in the same Sahihs that Umm
We relate
Salamah * reported that the Prophet #
strange. He sa.d: Incant
her house whose eyes looked yellow and
we relate in the Sahih of al-Bukhari and elsewhere that Anas % related that wh IW a young girl in
she has been affected by the
evil eye.”
2
Abd ar-Rahman ibn ‘Awf % came to Madinah he lodged with Sad ibn Rabi‘ i%. [S ,r her, for
the sin and a sukun on the fa
mens alteratio
that safah with zfathah on
,
ibn Rabi‘] said to him: “I will divide my wealth with you and divorce one of my wh Isay ,
‘the [evil] eye. One says a child

for you.” He replied: “May Allah bless you in your family and wealth .” As for nazrah [literally ‘look’], it mens
d yellowness’.
that ‘the eye’ afflicted him.
0 has been looked at’, meaning
‘Abbas related that the Messenger o
*
We relate in the Sahih of Muslim that Ibn decree,
[evil] eye is a reality. If
anything had preceded the [Divine]
Bdraka-lldhu laka ft ahlika wa malik.
h # said: “The are asked to bathe, then bathe.
you
[evil] eye would have preceded it. So if
that being asked to bathe

means that someone says to
I say that the learned say
one who afflicts with his eye who

looks at it
:
person who has the [evil] eye, i.e. the
next to the skin,
th appreciation, “Bathe the inside
of your lower garment, [worn]
with the eye, i.e. the one
and then it is poured over the person
afflicted
th water,”
0 has been looked at. ,
who possessed the eye

It is reliably transmitted that ‘A’ishah * said, “The person
same
and then the person afflicted would bathe with it [the
ed to be told to wash,
WHAT A MUSLIM SHOULD SAY TO A NON- isnad
ter they had used].” Abu Dawud
narrates this hadith with a sahih
MUSLIM SUBJECT WHO TREATS HIM WELL Ibn Majah that Abu Sa id a -
We relate in the books of at-Tirmidhi, an-Nasa’i and
Allah used to seek protection from the
#
know that is not permissible to make du'afox the forgiveness of [such a person],
hudri *
reported that the Messenger of
Chapters of Seeking Protection a
u aw
tin and the evil eye of men until the two
or for anything else that is not [due] to disbelievers. But it is permissible to make du « and stopped using
he took them up
ihatdn) revealed. Once they were revealed
were
for his guidance, health, well-being, and so on.
a hasan hadith.
thing but them. 4 At-Tirmidhi states that this
is
for
We relate in the book of Ibn as-Sunnl that Anas igb said: “The Prophet asked
ina e
water, and a Jew gave him water to drink. So the Prophet :?§• said: ‘ May Allah
an-Nasa’i (8/148).
1 Al-Bukhari (5944). Muslim (2187), and
you beautiful.’ He did not have a grey hair for as long as he lived.” 1

3 Muslim (2188) and at-Tirmidhi (2063).
4 At-Tirmidhi (2059) and Ibn Majah (3511)-
i Ibn as-Sunnl (290).
454
We relate in the Sahih of al-Bukhari the hadith of Ibn ‘Abbas II he d

’
He said, ‘What should I safeguard them with?’ Allah then revealed
to
%,
Eternally Self-Subsistent Who never
that the \f dies,
6
safeguard you by the Living, the
*
ot Allah used to seek protection for Hasan and Husayn, saying:
two
s|jf
“J seek 4 /
you by means of “ There is no power nor strength but by Allah, the
for the of you with the perfect Words of Allah from every shaytan j evii from
and 5BS » >»
thing, andfrom the evil eye'.' He f§ he said: “Truly your father [Ibrahim] Immense .
n> the
used
protection with this prayer for Isma‘il and Ishaq.”'
J=4A JLiiSj .bi OjL N
f
(yP Of M Jr? 4-*^ ^ oUl£=u .^\ ^ ‘fejs %

U'idhukuma bi-kalimati-llahi-t-tammah, min kulli
Id yamutu abada, wa dafa'tu
shaytdnin wa hammah, wa min kulli ‘aynin lammah. Hassantukum bi-l-Hayyi-l-Qayyumi-lladhi
‘ankumu-s-sua bi-Ld hawla wa la
quwwata ilia bi-lldhi-l-'Aliyyi-l-'Azim.
We relate in the book of Ibn as-Sunni that Said ibn Hakim
% reported that t
commentator on Qadi Husayn said, “And
the custom of Qadi Husayn, may
the Prophet # was afraid of affecting anything with his eye he would say: "0
was that when he looked at his colleagues
and their gravity
bless it and do not harm it”
2 have mercy on him,
condition pleased him, he would safeguard
them with the aforemen-
xcellent
tjdai 'jj Aj Aj U d [prayer].”
Allahumma barik fihi wa la tadurrah.
We relate in [the same source] that Anas related that the Messenger of.
# said: “Whoever sees something that impresses him and says As Allah wills;
tl
is no power except by Allah, will not harm it.”

3
•A ^1 N 4JJI ZiA U
WHAT TO SAY SEEING SOMETHING
WHEN
Ma shaa-llahu la quwwata ONE LIKES OR DISLIKES
We relate in [the same source] that Sahl ibn Hunayf
ilia bi-llah.
% reported that the Messe

I Majah and Ibn as-Sunni that 'A’ishah *
narrated:
of Allah s§| said: If any of you sees anything that impresses him ELATE FROM the books of Ibn
in himself or 'Praise be
wealth, he should pray for blessings the Messenger of Allah # saw anything that he liked, he would say:
on it, for the evil eye is a reality.” 4
We relate in ah, by Whose bounty all pious deeds are completed.
[the same book] that ‘Amir ibn Rablah^, reported
of Allah s|| said: If any of you sees
himself and his wealth anything
him, he should make du'a for blessings [upon it].” 5
in
that the Messenj
that impres i
The Imam Abu Muhammad al-Qadi Husayn, one of our [Shafi‘1] colleagues, i Al-hamdu li-lldhi-lladhi bi-mmatihi tutimmu-s-sdlihdt.
Allah have mercy on him, stated in his book at-Ta'liq
fi-l-madhhab: “One of t w. he would say: 'Praise be to Allah in
i
And when he saw something that he disliked,
Prophets, the blessings and peace of Allah be upon them all, looked at his peof
one day and thought them to be many. [The sight of them] pleased him, but seve m
i
!
conditions!”'
JA A 4sS\
thousand of them died at that moment. So Allah revealed to him, ‘You gave th . Jli JS"
the eye . If only when you eyed them you had safeguarded them, they would n
Al-hamdu li-llahi ‘ala kulli hdl.
1 Al-Bukhari (3371). According to al-Hakim Abu Abdullah, this hadith has a sahih isnad.

The author of az-Zawaid also states that the chain for
1 Ibn Majah (3803) and Ibn as-Sunni (380).
4 Ibn as-Sunni (204). |
Ibn as-Sunni ith is sahih.
5 (250).
456
296
A PUBLIC BATH HAMMAM

WHAT TO WHEN LOOKING whA T TO SAY WHEN ENTERING
(
SAY AT THE SKY
mustahabb mention the name of Allah ft, and to ask Him foi
IT IS mustahabb to say: “Our Lord, You have not created UD that it is to
be to You, so spare us from the chastisement of Hell-Fire.

(all) this in
vain GI * S
and seek His protection

from Hell-Fire.
. up to the enH 0 t ike
ayat [that follow]. book of Ibn as-Sunni, with a weak isnad, that Abu Hurayrah
relate in the
the bath-
Id Messenger of Allah
that the
said: “What an excellent house is
# and
he asks Allah ft for Paradise
. .jltll i_j| JS- liib eLL-h?wc *)Ua_) Ijjfc cJjL>- La LLj'^ . , Muslim enters! When he goes into it
Rabbana ma khalaqta hadha batila. Subhanaka fa-qina ‘adhaba-n-Nar.
[This
when
is] because of the hadith narrated by ‘Abdullah ibn ‘Abbas
^ in the two Sahihs-
that the Messenger of Allah $ got up in the night and looked at the sky he said
[the above], which has already been explained. But Allah knows best.
WHAT TO WHEN BUYING A SLAVE OR

SAY
297 ANIMAL OR WHEN REPAYING A DEBT
,
s mustahabb at the beginning 10 noiu mm ui u y u.c - — /
WHAT TO SAY WHEN LOOKING FOR OMENS , h, l ask You for the goodness in him and the
good with whtch he was created; a
the evil in him and the evil with
which he was created.
t Your protection from
we relate in the Sahih of Muslim that Mu’awiyah ibn al-Hakam as-Sulami t^., a
Companion, ijJj *(£
related: I said: ‘Messenger of Allah, among us there are men who look .$£. j4-
for omens.’ He $ said: ‘That is something that they find in their hearts, so let that
Allahumma innias’aluka khayrahu wa khayra majubila ‘alayh,
not bar them .’” 2

wa a'udhu bika min sharrihi wa sharra majubila alayh.
We relate in the book of Ibn as-Sunni that ‘Urwah ibn ‘Amir al-Juhani narra-
ted that the Prophet ^ was asked about omens, and said: “The most truthful of it is
a good omen, and it does not repel a Muslim. So if you see any of these omens that
you dislike, say: O Allah, none brings about good but You, and none takes away evil but
You. There is no power and no strength but by Allah!’ 3
oUllJL jj ''ij cc-dl Si] oLcL^JL jffj ^

.cUUj dlLfci
^ (iAi
Bdraka-lld.hu lakafi ahlika wa malik.
Allahumma la ya ti bi-l-hasandti ilia Ant, wa la yadhhabu bi-
s-sayyi’ati ilia Ant. La hawla wa la quwwata ilia bi-llah.
Jazaka khayra.
1 Qur’an 3:191.
2 Muslim (537).
3 Ibn as-Sunni (294). i Ibn as-Sunni (316).
458
Kitab al-Adhkar
302
300
THE PEOPLE WHO

a SCHOLAR AND ORATOR TELLING
WHAT TO SAY WHEN ONE IS UNABLE TO KEEP STEADY ON A QUIET AND LISTEN
attend HIS ASSEMBLY TO KEEP
HORSE AND WHAT SUPPLICATION IS TO BE MADE FOR ONE LISTEN ATTENTIVELY
SO THAT THEY WILL
the day of the
Messenger of Allah# said on
we relate in the Sahihs of al-Bukhari and Muslim that Jarir ibn ‘Abdullah
al-Baiali unu, LAH * related that the
said: “Do not revert
iigj narrated: “I complained to the Prophet # that I could not keep steady on a horse IP rH P^l the people to keep quiet and listen.” Then he
striking the necks of others.
He hit me on the chest with his
3 hand and said: ‘O Allah make him steady and make
,
[am gone], with some of you
after I
Rbeing disbelievers
him a guide who is guided!”'
Wpt
AjJc^ lolfc
Allahumma thabbit-hu wa-j’alhu hadiyan mahdiyya. 303
WHAT MODEL SHOULD SAY WHEN DOING

A ROLE
BE IMPROPER
301 SOMETHING WHICH APPEARS TO
ALTHOUGH IT IS IN FACT PROPER
Qadis, Muftis, Shaykhs

mustahabb for scholars, teachers,
THE PROHIBITION OF SCHOLARS AND OTHERS SPEAKING TO low that it is
whom [knowledge]
°J
1 who are followed and imitated and from
PEOPLE ABOUT MATTERS THAT THEY DO NOT UNDERSTAND
,
t,
—
which are apparently improper,
from deeds, utterances and dealings
ALLAH # SAYS: “And We have sent no Messenger but [speaking] in the language t “Cmay justifiably
as a
do them. For if
consequence, such as the following.

.hey do [such .Kings),
varrous corrupt
of his people so that he might explain to them.”

2 things may ensue
may
ifchos, who know [the person tob, an example)
We
0
relate in the Sahihs of al-Bukhari
jtlL i\
^
and Muslim
Jt \±4 Uj)
that the Messenger of Allal
fthe action)
pithing
ispermissible under alt conditions,
[apparently] sanctioned by
him
the Shan
for
and
ah and practise
having defects, believe
that rt
it
will
to be
remain ever afterwards
.
a defect in him, and

you I||eople may attack
;*§ said to Mu adh if*,, when he made the congregational salah a long one: ‘Are
looking for trouble, Mu'adh?”

We relate in the Sahih of al-Bukhari that ‘Ali % said: “Speak to people about
^
things
Ei
|
mwh^ve a
from learning from him. with the

bad opinion of him and
result that the things
feel
that he narrates'and
aversion to him, and put
others
which they can understand. Do you want Allah and His Messenger to be denied?
be rejected, and acting by
h,s/«
testimony may come to
he has may d^pear. Th«'
id. People's inclination to the knowledge that
to be avoided
all obvious things that create disorder,
every one of whrch ought
alone the them all.

sum of
improper) and at the same
Hp is in
ume he . _
If do [something that appears
he needs to
h. sees
o
openly, o, « appears open ly.
fc right, he must no. do it openly. If he does it b
some benefit ,n making it public so that people may
know that it ,s per
question, he oug to
understand the ruling of the SkanaH on that
not unlawful” or “I have only done it so that you may know a 1
2 Qur’an 14:4. I
3 Al-Bukhari (705) and Muslim (465). 1 Al-Bukhari (4405) ami Muslim (65).
4 Al-Bukhari (127).
461
460
Kitab al-Adhkar
Makkah] with a single
Day of the Conquest [of
done way I have done which such-and-such and such-and-such I all the salahs on the
in the for ined
you have never done
if it is it, is
done something today that
evidence for which is such-and-such and such-and-such”. f Umar -
*
said: “You have
‘Umar.’’
1
We of al-Bukharl and Muslim that Sahl ibn Sa‘d as-Sa'd-

relate in the Sahihs .
He S aid: ‘“I did it deliberately,
..
well-known.
the Sahih which are very
narrated: “I saw the Messenger of Allah s§| standing on the minbar. He J'ere are
many similar narrations to these in
pronounced
takbir and the people behind him pronounced takbir. He recited and then bowed
and
the people behind him bowed. Then he rose up and moved backwards and prostrated
on the ground. Then he returned to the minbar until he had completed his
salah Then
he turned to the people and said: ‘O people, I only did this so that you might
305
follow
me as Imam and so that you might learn my salah!"'
Hadiths on this matter are numerous, such as the one [in which the Messenger
of Allah 0, on being seen with a woman, explained to the man who saw him] “It is
encouragement of mutual consultation
2
Safiyyah.”
in .he matter.- There are many well-known
[According to another,) which is in al-Bukhari 3 ‘All ,
drank whilst standing and fc.. « s nvs:-And consul, .hem
said: “I Messenger of Allah (H do as you saw me doing.”
saw the authentic hadiths on this subject.
The hadiths and traditions to the same effect in the Sahih are well-known.
I when Allah ft commands it explicitly

m
f This verse renders all else superfluous, so
he is
about consultation, even though
304
St Book and informs His Messenger ft
of the rest of us?
- most perfectof all creation, what, then, . .
on someunderta .ng
1 Know that it is mustahabb for
whom
anyone who intends to embark
he can trust in their religion,
experience, sagacity, sincerity
WHAT FOLLOWER SHOULD SAY TO THE PERSON HE IS
A
|o consult those
consult a gi oup wh
compassion. It is mustahabb to
Sin advice scrupulousness and >
FOLLOWING IF HE DOES [SOMETHING OF THAT KIND] should describe to them ones

has these qualities, and to
consult several of them. One
explain to them the good and
bad aspects of the matte ,
!; objective in the matter and

know that mustahabb for when he sees Shaykh or anyone case of those who ««mag
a follower, for consultation in the
it is his else
I; if he knows of any. The command
who is a role model do something contrary to that which is known [to be correct], Qadi, and so on is more vital.
of the public, like a Sultan, a
the affairs
accepting t
to question him with the intention of seeking guidance. If he did it forgetfully then consulting his companions and
*
Ediths about ‘Umar ibn al-Khattab
he will be reminded; and he did and correct, he will explain it lies in accepUngdie
if it deliberately, it is
The benefit of consultation
Pinions are many and well-known. qual ities
to his follower.
Ibpinion of those consulted, they have the above-mentioned
if
We relate in the Sahihs of al-Bukhari and Muslim that Usamah ibn Zayd #. said:
being consulted should do
no obvious flaw in their opinion. 'Die person
“The Messenger of Allah §§- set off from ‘Arafat. When he reached the mountain pass |
fe to give sincere advice and ponder the matter. p pt
u .
He and performed wudu. ‘The salah Messenger of

>d-Dari ^narrated: thelrophe.
he dismounted.
He
urinated I said:
Usamah only
,
said that be-

1 Werela.ein.heS.Mt of Muslim .ha, Tamim
Po, whom He
Allah?’ replied: ‘The salah ahead of you.’”'1 say that counsel: [Those presen.] asked.
is 1
time
I® said: The Bin is sincere good
cause he thought that the Prophet ^ had forgotten the salah of Maghrib, for its
replied: 'For Allah, His Book, His
Messenger, the leaders of the
Muslims,
had already begun when he was about to set off.” |

asked: “Messenger ,h„ Majah
We relate in both of their Sahihs that Sa‘d ibn Abi Waqqas
;:.fm .tlnnns of AhU Bawdd, ,-T,rm,dhi an-Nasal and
of Allah, why do you turn away from So-and-so? By Allah, I consider him a believer.
phat Abu Hurayrah ft reported that the Messenger
ol Allah # said: A person
Prophet
And in the Sahih of Muslim there is [a hadith] from Buraydah eg., that the 4
is consulted is a confidant.”

1 Muslim (277).
Al-Bukhari (5615), Abu Dawud and an-Nasa’i (1/84-85).

2 Qur’an (3:159).
3 (3718),
(4944), and an-Nasa 1
(7/156).
3 Muslim (55), Abu Dawud
4 Abu Dawud i27),at-Tirmidhi (2823), Ibn Majah (3745k
5 Al-Bukhari (1478) and Muslim (150). (5
463
462
Kitab al-Adhkar
ALLAH
URGING GOOD WORDS
# says: “And lower your wing (in gentleness) to the believers.”'

i
m
He b> rd
IN the sahihs of
oiii •£* >„ s ,y .»
d
°r
al-Bukhari and
f .
JOKING
^^ Muslim
nswud and at-Tirmidhi

that Anas
that
^ * narrated that the
Anas %
**»
also narrated
"
tws
We relate in the Sahihs of al-Bukhari and Muslim from ‘Adi ibn Hatim «§. tha
Messenger of Allah H said: “Ward off Hell-Fire, even if it be with a portion of a
and whoever does not have that, then [let him do so] with a good word.” 2 1 în.hesametwob^ha,
We relate in both their Sahihs that Abu Hurayrah % related that the Messeng
Allah s§ said: “There is charity due on every joint of a mans body, every day tha
to anythtog
sun rises. To bring about justice between two people is
charity, to help a man wit Ihe Messenger of Allah * replied: "Does, camel give birth
merchandise up to him on it is cha It:
riding animal, lifting him on to it or lifting his
He [also] said #: “A good word is charity; every step taken walking to saldh is cha
3
and toremove something harmful from the road is charity.

single lam means one of the jt
I say sulama, with a dammah on the sin and a ,
of a person’s limbs, and its plural is sulamayat with a dammah on the sin and a ii ''A' ,1
and a single yd) and we looked at its spelling at the beginning of this book. A
Sahih of Muslim that Abu Dharr narrated: “Allah’s Messen
We relate in the
of any good deed, even be meeting your b
H said to me: ‘Do not think little if it
in
with a smiling face.’”
4
8 rancour. and deshopawe^ y

leads ,0 harm.crea.es
1
Most of the time it
,he
from such drawbacks is
^
free
t is
| some benefit, and to
llah * used .0 engage in, because
- ^ abs0 [„,ely not
THE DESIRABILITY OF MAKING ONE’S SPEECH

CLEAR AND SUCCINCT FOR THOSE ADDRESSED
jjjPJ IblilutlstliXI Surmah, provided that
wha, 1 have transmitted from
,s, hadiths
the
and the explanations of these

W it fulfils
rulings, because there

these
and what we av. ver

is great
e in «
Aishah Ihe speech

we relate in the Sunan of Abu Dawud that said:
ail .nd all success is by Allah.
was distinct, so that everyone who him understoo »
Messenger of Allah # when the Brop
heard
Is
We relate in the Sahih of al-Bukhari that Anas #, narrated that
it thrice so
that lUO^
H said something [particularly important] he would repeat
people and greeted them,

e II
be understood; and when he came to a group of
6
greet them thrice.
1 Qur’an 15:88. Abu Dawud (5002) and at-Tirmidhi (1993)-
:
Abu Dawud (4998) and at-Tirmidhi (1992).
|;l;
3 Al-Bukhari (2989)
and Muslim (1009). At-Tirmidhi (1991)- as-saghlr
A c nV nti indicates in al-}am\
ghanb. As-Suyuti
states that this hadith
is
4 Muslim (2626). §ni At-Tirmidhi (1996), who
5 Abu Dawud (4839). I is weak.
6 Al-Bukhari (94).
465
464
gf Sahihs of al-Bukhari and Muslim that Ibn

relate in the
“Abbas narrated, in *
IfV rv of Barirah and her husband,* that the Messenger of Allah said to her: #
E I! u wer e to take him back!”
?” He replied: “I am only
She asked: “Messenger of Allah, are you
interceding.” She said: “I have no need
ordering
of him.
INTERCEDING Ibn ‘Abbas related that ‘Uyaynah ibn
^We relate in the Sahih of al-Bukhari that
nephew al-Hurr ibn Qays, who was one
It Hudhayfah came and lodged with his
know that interceding with those in authority for others, such as those ibn
Qur an were
wh whom ‘Umar kept close to himself. The reciters of the
rights have been infringed and those who are seeking to have their rights fthe group ift,
whether they were middle-aged or young.

fulfille
| mb ]y of ‘Umar and his council,
mustahabb, except
missible to overlook.
in regard to legal punishments or
One example of the latter would be to suggest that someone
in matters which it is
not M u S aid to his nephew: “Nephew, you have some status
with this leader, so ask
then gave him permission. When he

entered he
cares for a child, a madman or an endowment etc., abandon their rights in that
w
1 V (0 permit
me entry.” ‘Umar
generously to us and you do not rule
I 'id' “Ibn
al-Khattab, by Allah, you do not give
of authority. All such intercession is unlawful. It is haram for the one who on the point of attacking
‘Umar <§, became angry, so much so that he was
interce
miustly’’
and haram for the one with whom he intercedes to accept Hold
it is it. It is also hara
“O Leader of the Believers, Allah $ told His Prophet #:
others to pursue the matter
The proof of what we have
if they
stated
know
is
about it.
apparent from the Book, the Sunnah and

m I him Al-Hurr said:
Uto forgiveness, command what is right, and turn away
‘Umar did not go any

from
further once he had
the ignorant,’ and this
recited
statements of the learned of the Ummah. Allah “Whoever intercedes in ag fcone of the ignorant.” By Allah, 2
|| says: Book of Allah #.
him, for he was a staunch adherent to the
Bjiat verse to
cause becomes a partner therein; and whoever intercedes in an evil cause shares i
its burden; and Allah has the measure of all things.” 1
Muqit [means the same as] Muqtadir and Muqaddir: that is the verdict of lingui
M 310
and is cited from Ibn ‘Abbas and other scholars of tafsir. Others have said that
THE DESIRABILITY OF GIVING GOOD
Muqit means the Guardian, and others that al-Muqit is the One responsible for t ;
NEWS AND CONGRATULATIONS
nourishment and provision of every creature. Al-Kalbi says that al-Muqit is the 0
him while he was standing in prayer in
Who recompenses for all good and bad actions. Some say that al-Muqit is the Witn |pLLAH $ says: “The angels called unto
3
and this goes back to the sense of al-Muqit as the Guardian. Kifl means a portion the chamber, ‘Allah gives you glad tidings of Yahya’.
an allocation.
As for the intercession mentioned in the ayah, the majority take the position II tl
known form 8 ”4
this the best of intercession, peoples interceding for each othe good news.
# says: “When Our Messengers came to Ibrahim with
is i.e. the
III Allah
Some say that ‘good intercession’ means to couple ( yashfa one’s iman with fightir
ill
against disbelievers. And Allah knows best.
We relate in the Sahihs of al-Bukhari and Muslim that Abu Musa al-Ash‘arI # r<
glad tidings.
lated that when a person in need came Messenger of Allah H,
to the he turned to hi Allah % says: “There came Our Messengers to Ibrahim with
will decide
o
Companions and said: “Intercede and you will be rewarded; and Allah
the tongue of His Prophet what He likes.” Another narration has,
2 “. . .what He wishe d j
In a narration of Abu Dawud there is this hadith: “Intercede with me so that
may be rewarded and Allah will decide on the tongue of His Prophet whatever I I
two Sa.
Ini
wishes.” And this narration clarifies the meaning of the narration in the 1 Al-Bukhari (5283).
books.
i Qur'an 4:39.
1 Qur’an 4:85.
Qur’an 29:31.
2 Al-Bukhari (6028), Muslim (2627), Abu Dawud at-Tirmidhi (2674), and an-Nasa
isa’i (5 Qur’an 11:69.
(5131),
467
4 66
Kitab al-Adhkar
for you this
the right of them. Good news
Allah <§ says: “So We gave him the good news of a forbearing boy.”' 1 running before them and to
.
jjght
flow.”
1
^gardens beneath which rivers

_ll*j Ail A
Allah # says: “They said: ‘Fear not,’ and they gave him glad tidings of a
o\l>-
endowed with much knowledge.” 2
It K
X
AlIah ft says:
pleasure;
“Their Lord gives them glad tidings of
and of gardens for them, wherein
mercy from Himself, of His
are abiding delights.
flod
Allah % says: “They said: ‘Tremble not. We give you glad tidings of a boy end
with much knowledge.’” 3
numerous and well-known.
I The hadiths narrated about giving good news are very
< Amon them are those recounting the glad tidings
given to Khadijah * of a hous
g
there is no fatigue and no argument. 3
Allah % says: “And his wife was standing [there], and she laughed: and We g 1 near ls in Paradise in
which
Kab two Sahlhs about the story of
ibn Malik * in the
4 the hadith of
her glad tidings of Ishaq, and of Ya‘qub after Ishaq. Another is
someone shouting
jgL acceptance of his repentance. 4 He said: “I heard the sound of to congratu a
t'.TS ‘- People began
‘O Kab ibn Malik, good news!’
Maryam, Allah gives you glad

u
tidin
$r.
'
the t0 p 0 f his voice:
me I sef off, looking for

.
the Messenger of Allah ft,
and people met me m group
forgiven. They said ‘May Allah’s

-lent.ng towards
Allah
of a
#
Word from
says: “When
Him.’” 5
the angels said: ‘O
|
I
congratulating me on my being
you joy,’ until 1 entered the mosque
and there was the Messenger o a ft
y0 u give myhand
stood up and ran to shake
a£=u &\ d\ ^ H) III
Kurrounded by people. Jalhah ibn‘Ubaydullah ft
*
and congratulate me.” Kab
never forgot this about Talhah. Kab ft
*
said, his face shining with
happiness:
sa.
Good news of
.
# says: “That [the bounty] whereof Allah gives glad tidings to His se I greeted Allah’s Messenger ft, he
'
gave birth you.
Allah
you since the day your mother
is
ants who believe and do righteous deeds.”

6 14e best day that has happened to
I
SXS:
who listen
IK
Allah f§ says: “So announce the good news to My servants, those t
ifl
311
7
the Word and follow the best of it.”
m
Allah % says: “And rejoice in glad tidings of Paradise, which you were
promised.
m the permissibility of expressing
WORDS OF TASBIH TAHLiL, AND
surprise with
SUCHLIKE
,
0 0 ft
4 5jlc-jj 1-bff
w l >
He relate in the Sahlhs of al-Bukhari

and Muslim that Abu Huray rah * narrated
while he was in a state of major ritual
omen, /That the Messenger of Allah ft once met him
the believing w m
Allah § says: “That day shall you see the believing men and impurity. He slipped away and went to bathe. The
Pi ophet sr misse im,i
Qur’an m came back he asked: “Where were you, Abu

Hurayrah?” He replied: Messenger
1 37:101.
2 Qur’an 51:28.
Qur’an 15:53.
m Allah, you met me when I was in a state
of major ritual impurity, and I did not
4 Qur’an 11:71.
Qur’an
1 57:12.
5 Qur’an 3:45- 2 Qur’an 9:21.
6 Qur’an 42:23.
7 Qur’an 39:17-18. 4 Al-Bukhari (4418) and Muslim (2769).
8 Qur’an 41:30.
469
8
want to sit with you until I had bathed.” He ig said: “Glory be to Allah!
A
does not become unclean.” 1
We
Prophet
relate in the same Sahihs that ‘A’ishah
about bathing after menstruation. He instructed her on

narrated that a woman asHSIi a evil
how to bat ENJOINING what is good and forbidding
said: “Take a piece of musk and purify yourself with it.” “How must clean with i
asked. He said: “Clean with it.” “How?” she asked. He said: “Glory be to Allah
I
1
1 the most important one of the most important, because of the
chapter, or
‘A’ishah $, said, “I drew her close to me and said: ‘Follow the trace of the bloc
j ;
i s
and
and because of its prominence, its extreme importance
1
texts that
bear on it
I say that this is the wording of one of al-Bukhari’s narrations, and the oth II it is frequently neglected by most people. It is not possible to
examine all
-t that
Muslims narrations are in the same sense. Firsah, with a kasrah on the/a’and wit here. 'The learned have compiled
ails,’ so I will mention some of the principles
means ‘a piece’. Misk (‘musk’), with a kasrah on the mim, is the well-known perfum some of [what they wrote] in the beginning
.
bo oks on the subject. I collected
some say that the mim has a fathah (mask) and that what is meant is ‘skin’; and in it to important
gasi comm entary on the Sahih of Muslim and drew attention
other things have been said. The chosen position is that she should take a little
j
essential to know.
put on a piece of cotton or wool, a rag, or suchlike, and place in the vagina to
mm s which it is
it it
who summon [others] to that
m [all is]
the area fragrant and remove the unpleasant odour. Some

ah # says: “Let there be a group of you
say that the actual pu
B|i enjoin what is right, and forbid what is reprehensible: it is those who are the
[of this] is to improve fertility, but that is a weak [opinion]. And Allah knows
*ful.”‘
We relate in the Sahih of Muslim that Anas reported that the sister of U ana
Harith <$, once wounded a man. They took the dispute
said: “Retaliation, retaliation.” Umm ar-Rubayyi‘ asked: “Messenger of Allah,
from So-and-so, when Allah does not exact
to the Prophet ^ an :
^ M Jl 6 .
I you exact
her?” The Prophet
the prescription of Allah.” 3
retaliation
$ replied: "Glory be to Allah! Umm

retaliation
ar-Rubayyi‘, retaliatio
fr<
lah # says: “Hold on to forgiveness and enjoin what is right.”
I say that the source of the hadith is in the two Sahihs, but what we have
here is the wording of Muslim which conforms to the meaning we have in m
Ar-Rubayyi‘ has a dammah on the ra, a fathah on the ba, and a shaddah on the.
are protectors of one another:
llah says: “The believers, men and women,
We relate in the Sahih of Muslim that ‘Imran ibn al-Husayn#, narrated, in a lo reprehensible.
'
enjoin what is right and forbid what is
hadith about the story of a woman who was taken prisoner: “She escaped and r
the she-camel of the Prophet She made a vow that if Allah saved her she wou
5
slaughter When she arrived, they mentioned the matter to the Messenger of Al
it.
sg|, who said: ‘Glory be to Allah! How

4
she rewards her [the camel]!”’ ill
Ill
We relate in th e Sahih of Muslim
seeking permission, that he said to ‘Umar
from Abu Musa al-Ashari
. . and at the end of
#_,,in the hadith abo
it he said: 0 I
I AA/r llah
ift says: “They did not forbid one another any iniquities that they
committed,
!”
that which they used to do
4
al-Khattab, do not be a punishment for the Companions of Allah’s Messenger #• Ail indeed is
said: “Glory be to Allah! I merely heard something and wished to confirm it. I
We relate in the two Sahihs, in the long hadith of ‘Abdullah ibn Salam #> ogLyifu jiTgi y\T
someone said
be to Allah!
that
It is
“You are one of the inhabitants of Paradise,” he exclaimed:
not befitting for anyone to say something he does not know.
Glo
H . •
i SL he verses in this regard are very well-known.
heard
fPe relate in the Sahih of Muslim that Abu Said al-Khudri %, narrated:
I
then recounted the rest of the hadith. 6

sees something reprehensible should
Messenger of Allah # say: ‘Whoever of you
Al-Bukhari (283), Muslim Abu Dawud at-Tirmidhi (121), and an-Nasa’i (i/i45'*4
1 (371), (231),
3 Muslim (1675) and al-Bukhari (4500). Qur’an 3:104.

Muslim Qur’an
4
5 Muslim
(1641).
(2154).

1 Qur’an
Qur’an
7:199.
9:71.
5:79.
471
1
I
change it with his hand; and it he is unable to do so then with his tongue;
and if h'
S
unable to do so then with his heart; and that is the weakest form of faith.’”'
.'4
[
We relate in the book of at-Tirmidhl that Hudhayfah % related that the

Prophet
Him Who my His hands, without a doubt you
SAFEGUARDING THE TONGUE
:
said: “I swear by has life in

mils -
enjoin what is beneficial and forbid what is reprehensible, or Allah will surely
send
down upon you a punishment from Him. Then you will pray to Him but He will not utter without there being a Vigilant
Guardian
“Not a word does he
answer your 2
prayers.” At-Tirmidhl says that this is a hasan hadith. g SAYS;
We relate in the Sunans of Abu Dawud, at-Tirmidhi, an-Nasat, and Ibn Majah that
Abu Bakr ^
“O people, you recite this verse: ‘You who believe, guard your own
said:
souls; no harm can come to you from those who go astray if you follow guidance.’*!
2
heard the Messenger of Allah s§ say:‘If people see a wrongdoer but do not restrain his on the watch.’
ah # says: “Verily your Lord is
hands, Allah will soon send down on them a punishment that will affect all of them.’”* Is
have mentioned as many mustahabb adhkar and

the preceding chapters
I
wanted add to those words and utterances

We relate in the Sunans of Abu Dawud, at-Tirmidhi and others from Abu Sa‘id like as Allah # has made easy. I to it
al-Khudri tft, that the Messenger of Allah $ said: “'Ihe best jihad is to speak a word makruh and hardm, so that this book may include all the laws and rulings
purposes
hasan hadith. different types. Thus I will mention the
of justice to a tyrannical ruler.” 5 At-Tirmidhl says that this is a ming speech, and explain its
say: “The hadiths in this chapter are too well-known to need mention. Many igno know. Most of the things I will mention are
every follower of the Din needs to
:
I
leave out the proof and sources for most of

them. And Allah
rant people are deceived by this noble verse and misinterpret it. The correct meaning! known and so I will
is: ‘If you do what you have been ordered to do, the misguidance of those who go Who gives success.
astray will not harm you.’ One of the things that they have been commanded to do is -
forbid what The verse has a meaning |tf

to enjoin
close to His
what is right and to
words in ‘And the Messenger’s duty

is reprehensible.
is only to convey [the message].”’
6 1 GUARDING THE TONGUE AGAINST ALL SPEECH EXCEPT
WHEN THERE IS SOME OBVIOUS BENEFIT
anything
ow that every responsible person ought to guard his tongue against
ch there is no clear benefit in saying. So when speech and silence are of equal
Know what and forbidding what reprehensible has
that enjoining right is
may lead to that
conditions and modalities that are well-known; but this
is
is not the place to discuss

n t it is Sunnah to remain silent, because permissible speech
often, or even in most
ch is hardm or makruh. This is something that happens
Ihya'ulum have
them. The best place to find [such a discussion] is in the ad-din; I
| and nothing is as good as safety.
most important aspects of in my commentary on Muslim. And who
also explained the it
and Muslim from Abu Hurayrah
e relate in the Sahihs of al-Bukharl
Allah it is Who grants success. \rtcd that the Messenger of Allah # said: “Whoever believes in Allah
and the Last
should say what is good or keep quiet.
H
'g§l
say that this hadith, the authenticity of which is agreed upon, states explicitly that
good: that is, clearly of benefit. If there
not proper to speak unless the utterance is
iy doubt as to its benefit or usefulness, one should not speak. Imam ash-Shafi i,
“If a person wishes to speak, he should think it

Allah have mercy on him, said:
evident then he should speak; but if he is in
before doing so. If some benefit is
1 Muslim (49), Abu Dawud (1140), Ibn Majah (4013) and an-Nasa’I (8/111).
1 it, he should not speak until [some benefit] becomes evident,
Messen-
Abu Musa al-Ash‘arI #, said: “I asked:
2 At-Tirmidhl (2169).
fe relate in the same Sahihs that
3 Qur’an 5:105.
Abu Dawud (4338), at-Tirmidhl (2169), and Ibn Majah (4011). Qur’an 50:18.
4
Abu Dawud (4344), at-Tirmidhl (2175), and Ibn Majah (4011). Qur an 89:14.
5
Al-Bukhari (6475), Muslim (47), and Abu Dawud (5* 54 )-
6 Qur’an 29:18.
472 473
ger of Allah, which of the Muslims the best?’ He ‘He from whose same source] that Abu Hurayrah % narrated that the Messenger
tongue the Muslims are safe.’”

1
is replied:
hand'and I gg
relate in
[the
said: “He whom Allah keeps safe from the evil that is between his jaws
According to at-T irmidhl

We relate in the Sahih of al-Bukhari that Sahl ibn Sad % related that the Me
1
between his legs will enter Paradise.”

evil that is
4 .
of Allah H said: “Whoever will guarantee me what is between his jaws and bet
^ *
\ ft®
hasan hadith. .
lasked:
,
his legs, I will guarantee him Paradise.”

2
in [the book of at-Tirmidhi that‘Uqbah ibn Amir 4^ reported:
]
e relate
r
We relate in the Sahihs of al-Bukhari and Muslim that Abu Hurayrah ^ reportdf^ enger of Allah,
what is salvation?’ He said: ‘Restrain your tongue, confine yourself
weep over your sins.’” At-Tirmidhi classifies this as a hasan
2 hadith.
that he heard the Messenger of Allah sD say: “The slave [of Allah] may say somethi r house, and
which he does not take care to be clear about and which causes him to slip into
Hell
fe relate in [the same source] that Abu Said al-Khudri % narrated that the Mes-
morning his limbs accuse
Fire, further than the distance between East and West.” 3 In the narration of
al-Bukhar" »r of Allah # said: “When a man gets up in the all
Allah concerning us, for we are [what we are] by

there without mention of the
.further than the distance between ongue of kufr and say: ‘Fear
is: “. . East”,
West
The meaning of yatabayyanu (‘take care to be clear about’) is thinking about whether of you; if you are upright
then we will be upright, and if you are crooked we
is
.’” 5
it is good or not. ,e crooked
We relate in the Sahih of al-Bukhari that Abu Hurayrah ^
reported that the /e relate in the books of at-Tirmidhi and Ibn Majah that Umm Habibah #,
Messenger of Allah “The slave Allah] may say something that causes Messenger of Allah |§- said: “Every utterance of the son of Adam
said: [of rted that the
him except enjoining good, or forbidding evil, or the re-
the pleasure of Allah ft without paying any heed to and Allah ft may raise him
it, linst him and not for
[of Allah] may say something that incurs the dis-

4
in degrees because of it. The slave brance of Allah ft.”
pleasure of Allah without paying any heed to it, and he may fall into Hell because r book of at-Tirmidhi that Mu‘adh #, said: “I asked: ‘Messenger
e re i a te in the
will make me enter me Paradise and take me
far
lah, inform me of a deed that
4
of it.” 1 say that it is thus in the sources of al-Bukhari: “Allah ft will raise in degrees
because of it”; and this is sahih, and means ‘his degrees’, or it is implied ‘
. .will raise
all He said: ‘You have asked about a matter that is momentous
from Hell-Fire.’
whom Allah ft has made it easy. Worship Allah and do not
him. .
.’.
Yulqi is with a qaf is easy for those for
establish salah-, pay zakah-, fast the month of Ramadan; and
We relate in the Muwatta of Imam Malik and the books of at-Tirmidhi and Ibn gn partners to Him;
‘Should I not show you the doors
Majah that Bilal ibn al-Harith al-Muzani % related that the Messenger of Allah $ said: 'orm the pilgrimage to the House.’ Then he said:
sins just as water extinguishes fire;
“A man may utter a word that incurs the pleasure of Allah ft, not thinking that it will Fasting, is a shield; charity
ood? extinguishes
reach where it reaches, and Allah may destine for him, because of it, His pleasure until the salah of a man in the middle of the night. I hen he recited they withdraw
he reached ‘
.they do.’ Then he said: ‘Should I
the day he meets Him. A man may say something which incurs the displeasure of Allah r sides from their beds. .
.’
until .
pillar and its pinnacle?’ I replied: ‘Yes,

ft, not thinking that it will reach where it reaches, and Allah may destine for him His inform you of the apex of this matter, its
Islam, pillar is salah and its

displeasure until the day he meets Him.” At-Tirmidhi says this 5
is a hasan sahih hadith. senger of Allah.’ He said:‘The apex of the matter is its
We relate in the books of at-Tirmidhi, an-Nasa’I and Ibn Majah that Sufyan ibn 3 lacle is jihad.' Then he said: ‘Shall I inform you of the foundation ol all ol this? I
Messenger of Allah.’ He took hold of his tongue and said: ‘Restrain

can this.’ I
‘Abdullah reported: “I asked: ‘Messenger of Allah, tell me of something that I 1: ‘Yes,
adhere to.’ He said: ‘Say: My Lord is Allah and then be steadfast.’ I said: ‘Messenger of :d: ‘Messenger of Allah, shall we be taken to task for
-ill what we say?’ He said: ‘May
on their faces
Allah, what do you fear most for me?’ He % took hold of his own tongue and said: ar mother grieve for you! Does anything cast people into Hell-Fire
a hasan sahih hadith.
6
of their tongues?”’ At-Tirmidhi holds that this is
5
‘This.’” According to at-Tirmidhi, this is a hasan sahih hadith. t the harvest
We relate in the book of at-Tirmidhi that Ibn ‘Umar 6gb related that the Messenger
of Allah said: “Do not speak much without the remembrance of Allah, for excessive
talk without the remembrance of Allah is hardness of heart — and the furthest peop e
I say that dhirwah, ‘pinnacle’, is written with a kasrah on the dhal or with a dam
from Allah are the hard-hearted.” 7
th, and means the highest part of something.
We relate ibn’Amr ibn al-‘As related
in the book of at-Tirmidhi that ‘Abdullah
1 Al-Bukhari (n) and Muslim (42).
2 Al-Bukhari (6474) and at-Tirmidhi (2410).

3 Al-Bukhari (6477), Muslim (2988), al-Muwatta (2/985), and at-Tirmidhi (2315).
1
At-Tirmidhi (2410).
i
At-Tirmidhi (2408), who states that this hadith is sahih hasan.
hasan owing to its supporting narrations.
5 Al-Muwatta (2/985), at-Tirmidhi (2320), and Ibn Majah (3970). 5 At-Tirmidhi (24109) and al-Futuhat (6/355)- This hadith is
Ibn who states that this hadith is hasan gharib.

6 At-Tirmidhi (2412) and Ibn Majah (3972). * Majah (3974) and At-Tirmidhi (2414),
7 At-Tirmidhi (2413), who states that this hadith is hasan gharib. 5 At-Tirmidhi (2619).
474 475
that the Messenger of Allah said: “He who keeps silent will be saved .” ' may Allah have mercy on him, said [in al-Wafir ]‘:
1
llle pjyashl,
chain
of narrators is weak and I have only mentioned it to make that clear
because
[(|gp in my wrongdoing there’s work indeed
y 0U
' S „ r life,
saying] is well-known. Authentic hadiths about what have just mentioned
I
are
my soul beyond the wrongdoing of Bani Umayyah.
for
but those I have cited will suffice for those who are granted success. If
is my Lord’s affair, and to Him
Allah
rngir reckoning
a number of these will be mentioned in the chapter on backbiting. And it is
Alia]/
the knowledge of that extends, not to me.
Who gives success.
What they have
done cannot harm me—
The traditions from the early Muslims and others on
many We this subject are
if only Allah puts right what I have done.
need not include them after what has been already been mentioned, but we will
draw
attention to some of the main ones.
It has reached us that Quss ibn Sa‘idah and Aktham ibn Sayfl met, and one
of
them asked the other: “How many defects have you found in the son of Adam?”
He
replied: “They are innumerable. Those I have counted number eight thousand.
But
314
I have found a trait which, if he uses it, will hide all faults.” He said: “What is it?” He
said: “Safeguarding the tongue.”
We have related that Abu ‘All al-Fudayl ibnTyad ^ said: “Whoever considers his THE UNLAWFULNESS OF BACKBITING AND TALEBEARING
speaking as one of his deeds will speak little about that which does not concern him.”
Imam ash-ShafiT, may Allah have mercy on him, told his companion ai-Rabi*.
now that these two among the ugliest, most repulsive and most wide-
traits are
“Rabl‘, do not talk about what does not concern you, for when you utter such a word among people, so much so that only a few people are safe from them,
jread qualities
it owns and controls you and you do not own it.”
general need for vigilance against [these traits] I have started with them.
ecause of the
We relate that Abdullah ibn Mas'ud. % observed: "There is nothing that warrants Backbiting means talking about a person’s characteristics in a way that he would
being imprisoned more than the tongue.” Others say: “The tongue is like a wild beast:
islike, whether it be about his body, his religion, his worldly affairs, his person, his
if you do not tie it up, it will attack you.”
hysical condition, his character, his wealth, his children, his parents, his
wife, his
We relate that Abu al-Qasim al-Qushayri, may Allah have mercy on him, says in
irvants.his slaves, his turban, his garments, his walk, his movements, his
cheerfulness,
his famous Risalah “Silence : is salvation, and it is the rule. Keeping quiet at the proper is dissolute character, his scowl, his relaxedness, or anything else that he is associated
time is the attribute of men, just as speaking at the proper moment is the most noble 'ith. It does not matter whether you mention this verbally or in writing, or whethei
of traits.” He said: “I heard Abu All ad-Daqqaq % say: ‘He who keeps quiet about the bu allude to it or indicate it with the eye, hand, or head; and so on.
truth [when it needs to be spoken] is a mute shaytan'." He said, “As for the preference Concerning his body, it would include saying that he is blind, lame, bleary-eyed,
that the people who wage [spiritual] striving [against themselves] show for silence,
aid, short, tall, black or yellow.
that because of the flaws that they know to in speech, and moreover the portion cheat or wiong-
is lie As regards his religion, it would include saying he is a deviant, thief,
of self-indulgence that is in it and love of praise, the inclination to be distinguished oer.that he is neglectful of salah, careless about impurity, does not treat his patents
That [love
from one’s peers by ones rhetoric and eloquence, and other similar failings. /ell, does not
pay his zakah to the right categories, or does not refrain from backbiting.
of silence] is characteristic of the masters of spiritual discipline, and it is one of their Concerning his worldly would include saying that he is ill-mannered and
affairs, it
pillars in their combat [against the ego] and reform of their character. ‘isdainful of people, does not see anyone as having any rights over him, is talkative,
n
Among the verses such people have composed on this subject is the following ['
btsor sleeps a lot, sleeps when he should not, or sits where he should not sit.
2
al-Kamil ]
: As regards his father, it would include saying that his father is a deviant, an Indian,
Nabatean, black, a shoemaker, a cloth merchant, a cattle trader, a carpenter, a black-

O Man, keep watch over your tongue.
ish, or a weaver.
Do not let it bite you, for it is a snake.
Concerning his character, it would include saying that he has bad character or is
How many a dead man in the graveyard
rr
°gant, ostentatious, rash, tyrannical, feeble, weak-hearted, irresponsible, stern, or
'
was put to death by his own tongue!

profligate,
and so on.
•ntions
me
1 Al-Futuhat (6/369) and at-Tirmidhi (2503), who states that this hadith is gharib. Ibn ‘Allan
supporting narrations for it which raise it from the level of da if (weak).

1
Wafir s a poetical metre.
2 Kamil is a poetical metre. i
476 477
Kitab al-Adhkar
you sayis true of him then you have maligned him; and if what you
]ied'
“If what
not true of him then you have slandered him.” At-TirmidhI says that this is a 1
is
m sahih\ iadith.
Sahihs of al-Bukhari and Muslim that Abu Bakrah reported

«te relate in the ifj,
it the
Messenger of Allah ^ said in the sermon on the Day of Slaughtering at
a on
the Farewell Pilgrimage: “Verily your blood, your wealth and your honour
sacred to each other like the

sanctity of this day of yours in this month of yours
Siis land of yours. Have I conveyed the message?” 2
We relate in the Sunans of Abu Dawud and at-Tirmidhi that ‘A’ishah narrated:
‘Is it enough for you that Safiyyah is such-and-such?”’ Ac-

ked the Prophet
ting to one of the narrators, she meant that she was short. “He replied: ‘You have
d something which, if it were mixed with the water of the sea, would contaminate
'
She said: “I spoke to him about a person, and he said: ‘I would not like to speak
jut a person even if I had such-and-such.’” 3 At-Tirmidhi says that this is a hasan
say that mazajat-hu means being mixed with in such a way as to change the taste
Allah H says: “Woe to every scandalmonger and backbiter. smell [of the water] because of its extremely foul smell and maliciousness. This
ith is one of the severest reprimands for backbiting— if not the severest. 1 do not
wof any hadith that contains as grave a rebuke as this. “And he does not speak
Allah H says: “A slanderer, going about talebearing.” 3 n his own caprice: it is only Revelation which has been revealed.” We ask Allah
Most Generous for His compassion, and for safety from every abominable act.
Me relate in the Sunan of Abu Dawud Anas %, narrated that the Messenger of
that
h % said: “During my Mi'raj, I passed by people who had talons of copper with
:h they were scratching their faces and chests. I asked:' Who are these people, Jibril?’
aid: ‘These are the ones who devour people’s flesh and disparage their honour.’” 4
Me relate in [the same source] that Sa'Id ibn Zayd if*, narrated that the Messenger
Allah passed by two graves and said: “These two are being punished, and they a ilah $§. said: “The worst form of usury is to impugn a Muslim’s honour without
not being punished for a major sin.” (According to a narration in al -Bukhari, howev cause.” 5
he said: “Certainly it is a major sin.”) “One of them used go about talebearing;
to j
Me relate in the book of at-Tirmidhi that Abu Hurayrah ifs reported that the
for the other, he failed to guard himself from urine.” 5 senger of Allah said: “The Muslim is a brother to a Muslim: he does not betray
I say that the learned hold that the words “They are not being punished for a maj< he does not lie to him, and he does not abandon him. All of a Muslim is sacro-
sin mean either that it was not a major sin in their opinion or that it was a major si ;t to a Muslim: his honour, his wealth and his blood. The fear of Allah is here. It
which they were obliged to give up. 6

fficient evil for a man to disdain his Muslim brother.” According to at-Tirmidhi,
We relate in the Sahih of Muslim and the Sunans of Abu Dawud, at-Tirmidl •s a hasan hadith.
and an-Nasa’l that Abu Hurayrah % narrated that the Messenger of Allah s§ aske* sa y: “How great is the benefit of this hadith, and how abundant are its moral
‘Do you know what backbiting is?” [Those present] said: “Allah and His Messeng' )r>s! All success is by Allah.”
know best.” He said: “Talking about your brother and mentioning something that h
would Someone “What H
dislike.” asked: if what I say about my brother is true?’
Muslim (2589), Abu Dawud (4874), and at-Tirmidhi (1935).

1 Qur’an 49:12. Al-Bukhari (105) and Muslim (1679).
2 Qur’an 104:1. Abu Dawud who states that this hadith hasan sahih.
(4875) and at-Tirmidhi (2504), is
3 Qur’an 68:11. Abu Dawud

(4878).
4 Al-Bukhari (6055), Muslim (105), Abu Dawud and at-Tirmidhi Abu Dawud
(4771), (2027). (4876).
5 Al-Bukhari (216) and Muslim (292). At-Tirmidhi (1928).
llpfe
.
LISTENING TO BACKBITING AND THE DUTY OF THE PERSON

315
WHO HEARS SOMEONE BACKBITING SOMEONE ELSE
that just as backbiting is haram for the slanderer to express, it is also haram for
IMPORTANT MATTERS RELATED TO BACKBITING listener to listen to and endorse. It is imperative for anyone who hears somebody
haram backbiting to stop them, as long as he does not fear any obvious harm.
starting
WE HAVE STATED in the previous chapter that backbiting is defined as speaking ”,
he fears
harm, he should disapprove of it in his heart and withdraw from that
a person in a way that they dislike, whether by the spoken word, writing,
ab ^ if he is able to. If he is able to condemn it with his tongue, or to interrupt
gathering
gesture
allusion with the eye, hand or head. The principle is that anything i
the
backbiting with some other conversation, it is compulsory for him to do so. If he
communicated
to others about the shortcomings of a Muslim is haram backbiting. This " '
does not do so> be disobedient. If he says with his tongue ‘Keep quiet’ but in his
nc i u j e
i
mentioning that he walks lame or with bowed head, or any other outer b heart he desires
it to continue, then as Abu Hamid al-Ghazall said: “That is hypocrisy,
appearance
that is thought of as signifying a physical defect. All this is unlawful, \
which does not absolve him of the sin. It is imperative that one hate it with his heart.”
[a fact]
about
which there is no disagreement. I
„ If one
is forced to remain in a gathering in which there is backbiting and he is unable
The same is true of an author mentioning a specific person in his book, ].
to condemn it, or he condemns it and it is not accepted from him and he is unable
saying'
‘So-and-so is like such-and-such,’ with the intention of belittling and to withdraw, it is haram for him to listen or pay attention to the backbiting. His way
disparaging ;
him. This is haram. If one wishes to explain another’s mistakes so that he mat not be P ? out is to remember Allah with his tongue and heart, or with his heart only, or to
emulated, or to explain his weakness in knowledge so that others may not be deceived j; 1 think about something else to prevent him from listening to it. It will not harm him,
by him, or his word accepted, that is not backbiting but necessary sincere counsel for after that, if he hears it without listening and paying attention in the circumstances
which one will be rewarded, if that was his intention. just described. If after that he is able to withdraw while they persist in backbiting and
Likewise, if an author or anyone else says ‘A people or group said this; but it is an
suchlike, it is compulsory for him to withdraw. Allah # says: “When you see men
error, mistaken ignorance and negligence’, that is not backbiting. Backbiting involves engaged in vain discourse about Our Signs, turn away from them until they turn
referring to a specific individual or group. to a different subject. If Shaytan ever makes you forget, then after remembering sit
It is also backbiting to say ‘Some people did this, or some jurists, or some who 8|; not in the company of those who do wrong”’
claim knowledge, or some muftis, or some who are considered right-acting or claim
to be ascetics, or some who passed by us today, or someone we saw,’ or suchlike, if
the person addressed can identify a specific person.

Also included is backbiting by jurists and religious people who insinuate back-
biting that can be understood as readily if it were explicit. If somebody asks one of
We relate that Ibrahim ibn Adham was invited to a wedding feast. He attend-
[these backbiters]: ‘How is So-and-so?’ he replies: ‘May Allah reform us,’ ‘May Allah
jp and [people] spoke about a man who was not present. They said, ‘‘He is boring?’
forgive us,’ ‘May Allah reform him,’ ‘We ask Allah for well-being,’ ‘We praise Allah,
Ibrahim said: “I have brought this upon myself by going to a place where people are
Who has not tested us with going to see wrongdoers,’ ‘We seek Allah’s protection
slandered.” He went out, and did not eat for three days.
from greed,’ ‘May Allah protect us from lack of modesty,’ ‘May Allah relent towards
Among the [verses] composed this subject is the following [in mutaqaribY :
us’, or any other expressions from which some defect in him can be inferred. All of
that is haram backbiting. Guard your hearing from listening to ugliness
It is also backbiting to say: ‘So-and-so is put to trial with what all of us are tested just as you guard your tongue against speaking it.
with,’ ‘He has no way out of this,’ or ‘All of us do it.’ Those are examples. The general For listening to ugly things makes you a partner
concept of backbiting is to make the person addressed understand the shortcomings with the one who utters it, so take note.
the
of another person, as we have already seen. All this is known from the hadith in
the
Sahih of Muslim and elsewhere, which we cited in the previous chapter, about 1 Qur’an 6:68.
2 Mutaqarib
definition of backbiting. And Allah knows best. is a poetical metre.
480 481
*
iili Kitab al-Adhkar
V
.V iiim
?
i
n WMM
(Lfr^t£T i>
WHAT BACKBITING IS PERMISSIBLE

HOW TO PREVENT ONESELF FROM BACKBITING OTHERS
1 w that backbiting, even though it is hardm , is permissible under certain
on this question many evidences from the Book and theSunnah,
there are
permissible are valid Shan ah
where there is some benefit. What render it
will only refer to a few. Whoever has been granted success will be admonished litions
they cannot possibly be achieved

by other means. There are six
and whoever has not will not be admonished, even if there be volumes of admoniti dives, when
Tire purport of this chapter is that one must present to oneself the texts which 6
permissible for one who has been wronged
Firstly ^) complain of an injustice. It is
have cited about the unlawfulness of backbiting. Then one should ponder the say power to
anyone else who has the authority or the
ollain to the ruler, judge, or
of Allah #: “Not a word does he utter but there is with him a Vigilant Watcher me,
that ‘So-and-so has wronged
ain justice
from the wrongdoer. He should declare
me, or suchl. e.
has taken such-and-such from
. JuIC oJsj jj Slj Jy y? JaiJu \j> has done such-and-such to me, and
or returning a diso-
Secondly, to seek help
in changing something objectionable
right path. One should say to
whoever one hopes has the power
Allah # says: “And you deem it a light matter, though it is most grave in
111 ient person to the
2
thing: “So-and-so is doing this,
so rebuke him, and
sight of Allah.” Eliminate the objectionable
matter. If that is not the aim
- ii / ,),f « u • on. The aim should
be to eliminate the objectionable
f i
, A .Ac 4jjl QJtC-

enitis hardm.
Mufti: “My father, brother or
someone
Thirdly, to seek a legal ruling by telling a
Then one should consider the hadith we have already quoted: “A person may sa he allowed to do that or
> has treated me wrongly
by doing such-and-such. Is
something that incurs the displeasure of Allah although he considers trifling, myself from his,
myself from it and obtain my rights
it a:
and free
it? How may I free
be hurled into the Fire of Hell because of it.”
3
One should also remember the res
if one says: “My wife
does such-and-such to me,
rongdoing?” and so on. It is similar
of what we mentioned in the chapter on guarding the tongue and in the chapter on
permissible in cases of necessity but it
r “My husband
does such-and-such.” This is
He should add with me, Allah beholds me this, or about a
"What would you say about a man who does
backbiting. to this the saying: “Allah is
more prudent to say:
specifying
Allah watches me.”
isband or wife who That achieves the objective without
does this?” etc.
hadflho
person is permissible because of the
yone. Nevertheless, specifying the
She said: “Messenger of Allah, Abu
Sufyan
nd which we will mention, if Allah wills.
did not forbid her [to say so].
Allahu ma'i, Allahu shahidi, Allahu nazirun ilayy.
a stingy man.
.”
.the Messenger of Allah ft
and
as-
Ifi
Fourthly, to warn Muslims about and give them advice. This has different
evil
It is related of Hasan al-Basri, may Allah have mercy on him, that a man said to
This no
narrators of hadiths and witnesses.
is
me not such that would II Its, including challenging unreliable

him: “You backbite me.” He replied: “Your standing with is I
compulsory
of the Muslims: it is in fact
nly permissible according to the consensus
give you power over my good deeds.”
were to 1§§ n cases of necessity. ,.
We relate that Ibn al-Mubarak, may Allah have mercy on him, said: “If I
aws, is par -
, . .
seeks your advice about his in-

when someone
slander anyone would slander my parents, because they are most deserving of my Another instance is
I
in trus wi
ships, what he has deposited with
others or others have deposited
good deeds.”
Se
"3 compulsory for you to te 1m w at Y
im, or his other business dealings. It is
can be achieved merely by
ow about it, by way of sincere counsel. If the objective
IyingTt will not be suitable for you to have
dealings with that person, or to enter
permissible to
this,’ and so on, it is not
to marital relations with him’ or ‘do not do
objective cannot be achieved except
by
»ill any further by mentioning the evil. If the
ving then one may mention the details.
specific details
Qur’an 50:18. man buying a slave who is known for theft
1
Another example is that if one sees a
2 Qur’an 24:15. explain that to the buyer if he does not
ultery, drinking, or suchlike, you must
3 Al-Bukharl (6478).
483
harmed more than this, yet he was patient.’” Ibn Masud continued: So
already know it. That does not apply solely in this case: it is essential for
anyone wh he was
1
knows about a defect in merchandise that is being sold to inform the buyer j.‘I will not convey any talk to him after this.’”
if hed^ proof that one may inform one’s brother of what is said
not already know about it. pBukhari cites this as
In the same way, if you see a religious student frequently visiting an innovato
a deviant to study with him and you fear that the student will be harmed by tfer elate
in the Sahih of al-Bukhari that ‘A’ishah *
it
y 0u
do not think that So-and-so and So-and-so
know anything about
must advise him by explaining the man’s situation to him. It is a precondition
that
y 0u
llah
__ _
0 said:
>>2
“I
intend to give sincere advice. 'Ihis is one of the things in which one may err. Some
1-Layth ibn Sa‘d— one of the narrators [of this hadith] — said that the two men
times the speaker is induced to do this out of jealousy, or because Shaytan
deceives
him and makes him believe that it is [out of] sincere goodwill and compassion. uestion were hypocrites.
One ibn Arqam 1$, said,
should be aware of and alert to this.
Sahihs of al-Bukhari and Muslim that Zayd
relate in the
The same applies if a person has some authority and control but does not exercise went out on a journey with
the Messenger of Allah when adversity befell #
said: ‘Do not spend on those who are with the
it properly, either because he is not fit for it or because he is a deviant, negligent etc. people. ‘Abdullah ibn Ubayy
It
disperse* from around him.’ He also said:
When we
is then compulsory to mention this to the person who has overall authority, so that he ssenger of Allah until they
the disgraced.’ So I went
may dismiss him and appoint someone else who is suitable; or so that he may know Madinah, the honourable will expel from there
ur „ to
He sent for ‘Abdullah ibn Ubayy. He
this about him and deal with him as his condition demands and not be fooled by him, the Prophet 0 and informed him of that.
“When the
recounted the rest of the hadith. So Allah revealed in corroboration:
and so that he may make an effort to encourage him to be upright, or to replace him. |n
Fifthly, if a person is open about his deviant behaviour or innovation, like someone pocrites come to you. .
.” s
who openly drinks wine, seizes peoples property, collects taxes or unjustly imposes
levies on property, or undertakes anything unacceptable. It is permissible to mention
him and what he does publicly, but it is unlawful to mention any other faults, unless concerning Hind.jhe wife of
in the [same] Sahih{ s] there is also the hadith
And
there a separate reason, such as those I have mentioned, that makes it permissible. a stingy man.” 6
is
uSufyan, and her telling the Prophet #: “Abu Sufyan is
Sixthly, for identification. If a person is known by a nickname like al-Arnash

1
Qays #, concerning when the Messenger

[There is] also the hadith of Fatimah bint
(‘Bleary-eyed’), al-A‘raj (‘Lame’), al-Asamm (‘Deaf’), al-A‘ma (‘Blind’), al-Ahwal
Mu'awiyah, he has no money; and Abu Jahm does
not
and so permissible to him
SM lah # said to her: “As for
(‘Squint-eyed’), or al-Aftas (‘Flat-nosed’) forth, it is call
7
ye his staff on his shoulder.”
by that name, as long as the intention is identification. It is haram to express it as
representing a defect in him. It is preferable to identify the person by some other
name, if possible.
These are six situations which the learned have mentioned under which it is
permissible to backbite. Among those who have stated this in writing are Imam Abu
Hamid and other people of knowledge. The evidence for this
al-Ghazali, in his lhya\
is manifest from well-known authentic hadiths. There is consensus that most

of these
THE COMMAND THAT WHOEVER HEARS THEIR
reasons make backbiting permissible.
a TEACHER OR COMPANION BEING SLANDERED
We relate in the Sahihs of al-Bukhari and Muslim that ‘A’ishah 4%, narrated that
cr SHOULD REFUTE IT OR SHOW THAT IT IS FALSE
man sought permission to come in to the Prophet g§ and he said: “Grant him p
of the
mission; what a bad member of the tribe!” Al-Bukhari cites this as evidence being slandered to
2
low that it incumbent on anyone who hears a Muslim
is
permissibility of criticising corrupt or dubious people.
The fute it and to rebuke the speaker. If one cannot restrain
him with words, he should
We relate in the Sahihs of al-Bukhari and Muslim that Ibn Mas‘ud said:
Allah’
Messenger of Allah % distributed allocations. A man from the Ansar said: By 1 Al-Bukhari (4336) and Muslim (1602).
Muhammad did not seek the Countenance of Allah H by this.’ I went to the Messenger 2 Al-Bukhari (6068).
mercy 0 3 Allah cites these words in Qur’an 63:7.

of Allah and informed him. His face changed and he said: ‘May Allah have
4 Allah cites these words in Qur’an 63:8.
5 Qur’an 63:1. Al-Bukhari (4900), anc* Muslim (2772).

6 Al-Bukhari (5359) and Muslim (1714)*
1 This name and the others are in fact the common names of well-known early salihm.
Muslim (1480).
7 This refers to Abu Jahm's abhorrent trait of beating his wife.
(3591).
484
which he would
being violated without Allah helping him
in a situation in
restrain him with his hand. If one cannot restrain him with the hand or tongue l| h im is
on
should leave that gathering. If one hears his shaykh, or others who have a right Hire to
receive His help.”'
who are people of virtue and righteousness, being slandered,

(
)ve
relate in [the same source] that Muadh ibn Anas * reported that the Messen-
him, or those o ne > live .”
[Mu adh]
protects a believer from a hypocrite.
I
concern in this matter should be even greater. f Allah ilfr said: “Whoever .
flesh from Hell-Fire on

Abu ad-Darda’ .Allah will send an angel to protect his
f 1-eve that he said,
“.
We relate in the book of at-Tirmidhi that related that
the
.
casts an aspersion on a Muslim with

something, wishing
Messenger of Allah H said: "Whoever protects the honour of his brother, Allah
will h Day of Rising. Whoever
Bridge over Hell until he [is able to]
protect his face from Hell-Fire on the Day of Rising.”' disg race
him, Allah will detain him on the
;
to
2 .” 3
We relate in the Sahihs of al-Bukhari and Muslim in the hadith of Ttban— with emerge from
what he said
a kasrah on the ayn in the best known vocalisation, but it has also been cited with
a dammah—i^b in a long, well-known hadith that he said: “The Prophet s§ stood

performing the salah and then asked: ‘Where is Malik ibn ad-Dukhshum?’ A man
said: ‘That man is a hypocrite; he does not love Allah and His Messenger.’The Prophet 319
H said: 'Do not say that. Do you not see that he has said “There
2
is no god but Allah”
seeking thereby the Countenance of Allah?’”

We relate in the Sahih of Muslim that al-Hasan al-BasrI,may Allah have mercy on
;
BACKBITING WITH THE HEART
him, reported that'A’idh ibn'Amr, who was one of the Companions of the Messenger
my son, unlawful as backbiting. Just as it is haram
of Allah #, came to'Ubaydullah ibn Ziyad and said: “O I heard the Messenger
KNOW that having a bad opinion is as
haram to talk to yourself about that

of Allah # say: ‘The worst shepherds are the harsh ones,’ so beware of being one of to talk to others about the evil of a person, it is
4
them. ‘Ubaydullah told him: 'Sit down, for you are of the chaff of the Companions of Allah # says: “Avoid much suspicion.
and to think evil of that person.
Muhammad #.’ He said: ‘Was there chaff among them? The chaff was only in those
who came after them and others.’” 3
We relate in the same Sahihs that Ka'b ibn Malik ^ said, in his long hadith about
Muslim that Abu Hurayrah * related
the episode of Tabuk: “The Messenger of Allah #, while sitting with the people in I We relate in the Sahihs of al-Bukharl and
for suspicion the most
Tabuk, asked: ‘What has Ka‘h ibn Malik done?’ A man of the Banu Salimah replied: that the Messenger of Allah # said: “Beware of suspicion, is
5
gazing at his untruthful discourse.”
‘Messenger of Allah, his two cloaks held him back, and conceit (literally: |
that of setting
general idea of it
Hadiths on the above subject are numerous. The
is
two sides).’ Muadh ibn Jabal said: ‘What you are saying is reprehensible, by Allah!
evil of another.
the heart and its passing judgement on the
Messenger of Allah, we know nothing but good of him.’ The Messenger of Allah # if they do not become en-
4 However, fleeting thoughts or things said to oneself,
kept silent.”
grained and if the person does not continue with
them, are forgiven according to the
say that Salimah is with a kasrah on the lam and ‘itfahu ‘his two sides’ indicates
choice in their occurrence and no
I ,
consensus of the ulama because people have no

‘
his self-conceit.
way of disengaging themselves from it. That is what is
meant by [the hadith] which
We Sunan of Abu Dawud that Jabir ibn ‘Abdullah and Abu Talhah
relate in the
“No man abandons a Muslim man in a lis reliably recorded in the Sahih according to which the
Messenger of Allah said: #
related that the Messenger of Allah # said:
t at “Allah will pardon
,
egos say to them, as long as they do not

my Ummah for what their
place where the reverence due him is violated and his honour diminished but
And no man helps speak it or act on it.”
Allah will abandon him in a situation in which he desires His help. . .
reverenc The ulama hold that this refers to ideas and passing thoughts. They say that it is
a Muslim man in a situation where his honour is being diminished and the whoever has
the same whether these ideas are backbiting, kufr, or anything else. So
At-Tirmidhi (1932).
1 Abu Dawud (4484)- . , , j-
1
intercession, or by his being punished
according
Muslim 2 By satisfying the person he disputed with, or by
2 Al-Bukhari (425) and (33). ;;
am to the
measure of his wrongdoing.
Muslim (1830). The implication is that he was not one of the virtuous or one of the scholars narrators
3
mean ^ Al-Mundhirl alludes to criticism of one of the
the Companions. Nukhalah, ‘chaff’, is the debris that remains in a sieve after sifting. His reply 3 Abu Dawud (4883) and al-Futuhat (7/20).
after j hem tn the
the Companions of the Prophet of Allah were all virtuous, but among those who came chain of this hadith.
4 Qur’an 49:12.
there was dross.
486 487
Kitab al-Adhkar
atm to free him from
whi le you look him with disdain. Rather, you should
at
a thought of kufr which is just a notion that he has no intention of acting up , r
yourself if some defect found .ts
he fends it off immediately, is not a disbeliever and there

0
is no sin on him.
I r^lu
S1J1
are as sad for him as you would be for
be greatly preferable to you that
he abandon «
you It is essential that it

We mentioned this earlier, in the chapter on the whisperings of Shaytan
•
to
him abandoning it because
giving him advice, rather than
authentic hadith in which [certain of the Companions] said: “Messenger of Allah 111Icoing without you
al-Ghazali.
[of us] find [in our minds] things that they consider too appalling to talk about’ IlvLr counsel:’ Those are the words of thought or
compulsory for a person, when an evil
replied: “That is the manifestation of faith.” There are also other things
1
we menti I BCv- "We have stated that it is

some religious benefit that calls for
unless there is
same $r lJon occurs to him, to stop it,
there, and things in the sense.
permissible to suspect a person and
The reason for pardoning is the one which we have mentioned, namely ones ina II '"flection on it. If that is called for,
the case of investigating witnesses

and narrators of hadl sand
however, it is
ity to avoid it. It is only possible to avoid continuing with it, and therefore Investigate him, as in
what is permissible in backbiting.
^ ,
have mentioned in the chapter on

persisti
in it and fixing the heart on it is haram. Whenever these thoughts of backbitin is Jl^slhom we
any other
to remember
sin arise, it is obligatory to ward
possible interpretations that
them off by turning away from them,
would change it from its apparent
1
sen:
Imam Abu Hamid al-Ghazali says in his Ihya

2
: “When suspicion occurs in yc
heart, it comes from the whisperings of Shaytan, which he directs towards you. It 320
imperative that you reject it, for he is the worst sinner. Allah said:‘0 you who belie IgllP&k T
if a sinner comes to you with any news, ascertain the truth, lest you harm peo ay
unwittingly, and afterwards become full of remorse for what you have done.’ 5 backbiting
ATONEMENT and repentance for
po (3-?^ disobedience [to Allah] to
compulsory for anyone who commits
Iknow that it is
the
for repentance of infringing
lasten to repent of it. There are three conditions
disobedience, regret having
I rig hts of Allah: that one should immediately abandon
not permissible to believe Iblis,so even there evidence to indicate some v to return to
and be determined never
if is it.
“It is
Idone it,
with
has the same three cond.tions
but the contrary of that is conceivable, it is not permissible to think evil. Among th 1 Repentance of infringing people’s rights
person for the injustice
signs of suspicion is that your heart changes towards [the accused person] from wh
faddition of a fourth: that one
should compensate the wronged
was before and you avoid him, you find him annoying, your respect and honour for his forgiveness or absolution
from it.
it
f done, or seek [slander
, ,
four [measures], because

r ,
him diminish, and you become concerned with his evil deeds, for Shaytan sometim „ is compulsory to, a slanderer to repent
with all
suggests to the heart that people have done evil by the lowest and least imaginings
He puts it in a person’s heart that ‘this [suspicion] arises from your intelligence an
m is [an infringement of] the rights of a
gEpardon of the person he slandered.
human being. It is imperative that he
seek the
, .
that “A believer sees with th pardon me. or comp»teyTo

,s „
astuteness and the acuteness of your vigilance, and sufficient sayril have slandered you. so
| Is i,
opinions among the colleagues
light of Allah”.’ In reality speaking with the deception and injustice of Shayta
he is
| explain him? There are two
what he said to slander
Even if a just person corroborates [your suspicion], do not believe him and do w wm 1
ofash-Shafi‘1, may Allah have mercy
on him.
to explain and elucidate for absolving
disbelieve him, so that you do not think evil of either of them. Whenever the though The is essential
first is
for him
that it
seeks absolution from [a debt of

respect and esteem
]
that a Muslim is evil occurs to you, you should have all the more ?
without clarification is not valid, as when one
for him, for this angers Shaytan
inculcate similar suspicions in

and chases him away from you and then he
you for fear that you may start making dua
will not
for [that
m “Te^nd view is that it is not essential because this is one of the things which
person]. And if you know about the faults of a Muslim from indisputable evidence, and overlooked, unlike debts.
can be forgiven
o
Shaytan deceive >o sometimes a man may par on one ac
you should give him advice and counsel in secret, and not let
The first view is more obvious, because
absent
into backbiting him. When you admonish him, do not admonish him while
you fee
backbiting but not another. If the person
who was slandered is deceased o,
the eye o But the ulama say it is imperative

happy to know about his shortcomings, thus causing him to look at you with -then it is impossible to get absolution from him.
:
abundantly, and to make du a

and do as
to ask for forgiveness from Allah for him
1 Muslim (132), with a slight variation in the wording.

slandered to forgive [the slanderer];
ij^KnowdiaUt^Mm^fmhh for the person who is
2 Ihya"ulum ad din (3/147-148), slightly adapted.
3 Qur’an 49:6.
489
488
Kitab al-Adhkar
but not compulsory, since it is a voluntary bestowal and relinquishment

I the ng P
who pardons to renounce
it is c
make lawfui t0
ner son
He therefore has a choice. But absolving him
emphatically mustahabb
n is
interpreted * mean
rights.
to free his Muslim brother from the terrible consequence of that disobedience
c
i
words of Ibn
Sirin can be
^ h „e , mde my honour
permissible. Rather, bade-
“-7, would no, become
those who ZS'
He himself will gain through the vastness of the reward of Allah’s ft forgivenes slander
still
to slander someone
for else.
the love of Allah ft. Allah ft says: “And those who restrain their anger and pardo iful
as
for everyone., ust »
hardm Ab0 Dam dam> When
——
4
men; for Allah loves those who excel in goodness.”' 1 jnghim IS
As f° r -
his house he
used to say, ig iw myhonour in
charity to people, his
world or
means,
in the
/ jA C&o ,jC- irw .
4 mp in this
£seek re,r ta ,ion fr„ma

r ^-Z«is,edbe fo re
One way to make granting forgiveness appealing to the heart is to remember th -r„he— nbe
the act in question has already happened and there is no way to undo it. Hence it 1 only by Allah.
w absolution. And
success is
not proper for a man to forgo his own reward or the salvation of his brother wh< e
Allah ft has said: “Whoever is patient and forgives, that is truly a great resolution
mm
And Allah ft says: “Take

those we have quoted.
to pardoning. .
..” 3 There are numerous verses similar to
H la
I
1 TALEBEARING
jj>-)
According to an authentic hadith, the Messenger of Allah # said: “And Allah will
f
help [His] slave as long as the slave helps his brother.”
“Whoever asked to reconcile
Ash-Shafi‘1, may Allah have mercy on him, said: is
w add to the explanation. merci ful to him, said:
"Talebearing
[with people] but is not content to do so
composed
is a shaytan
in verse [in khafif]h

.”
1 Imam Abu Hamid al-Ghazali,

may
won ° *n the one wd o was spoken about,
Our predecessors
formally denotes
conveying the not restricted
,
Talebearing is
Someone
I say:
and
told me: ‘So-and-so has spoken badly of you,
a youth’s enduring humiliation
“He came to us and made his apology;

is a defect.
is when a person says.
0 this, but can be
je
So-and-so said
defined as revealing
revealed, whether or
not the person
Y
anythmgthat
r
else wou ld dislike
somebody^^
whether the revelation

,
is made
^^ ^ to
to
conveyed or third person

18
whom it is a ’
whether it is
does not matter
,
the amends for a wrong, in our view, is to apologise.

or gesticu atlon a ”
speech, writing, gesture
’
in The real meaning

of backbiting a somet hing else.
have mentioned about urging us to absolve others or whether 1 is
I say: “What we conveyed in word or deed, deplorable to reveal,
is correct. officiating is ,0 divulge secrets circuits, ances, except
“I will not
exonera a ou
has been reported of Said ibn al-Musayyab that he said: imperative to keep quiet
^ reyealing) or to preV ent an
It It is act
n° t
reported to have said: It was some e ^
a person who has wronged me”, and Ibn Sirin is _ for that in which there is ,
on
only
v 0 wn property and
hiding what
j •
^ is j
who made it unlawful for him, so that I could make it lawful for
him. Allah ft
of disobedience. So if one sees someone
Allah has ma
e
made backbiting unlawful for him, so I can never make lawful what '
he mentions it, that is talebearing.
conveyed and who is
pardons is not
unlawful”; but this is weak or incorrect. The person who According to I, mam shold no, believe
ex th Y
granted to him. Ihe you should do g .
unlawful lawful; he is only relinquishing a right that has been told'So-and-so said this about he should
repot, sat
ebearens.devian, whose
, im.for, he, a,
d Zûglin- of his
him
deed.
counsel him sincere.,^
1
2
Qur’an
Qur’an
3:134.
42:43.
el, him not to do it,
him for the sake of

Allah ft.
^ It is
hirdly, he should hate

3 Qur’an 7:199.
Muslim (2699). This part of a longer hadith.

4 is
Abu Dawud (4886).
5 Khafif is a poetical metre.
491
490
compulsory to hate for the sake of Allah Fourthly, he should not think 322
evil °
person from whom the tale is transmitted, because Allah said: “Avoid
much Us
P>cionr
NOT COMMUNICATING INFORMATION TO THOSE IN

AUTHORITY UNLESS THERE IS A NEED TO BECAUSE
Fifthly, what has been conveyed to him should not induce him to spy and ^
OF FEAR OF DISORDER OR SOMETHING SIMILAR
' ;
tigate its true nature, because Allah # says: “And do not spy.”
at-Tirmidhi that Ibn Masud

relate in the two books of Abu Dawud and
the Messenger of Allah sH said: “Let none of my
Companions report to me
aid that
about anyone, because I want to come out to you with my heart at
Sixthly, he should not be pleased ease.
for himself on account of what he has anything
told th
talebearer not to do; so he should not relate his talebearing.
It has been reported that a man mentioned something about another man to‘Uma
ibn Abd al-Aziz. ‘Umar said: “If you wish, we will look into your concern. If you are
lying, then you are one of those to whom this verse applies: ‘If a sinner comes to you
323
with information, [then investigate].’ 1
p=>^0l
THE PROHIBITION OF DEFAMING PEOPLES LINEAGES
“If you are truthful, then you are one of those to whom this verse applies: ‘A
says: “And do not pursue that of which you have no knowledge.

slanderer, going about with calumnies.’ 2 If you wish, we may pardon Verily
you.” He said: ALLAH # 2
“Pardon [me], Leader of the Believers. I will never do it again.” the hearing, sight and heart will be questioned about.
A man submitted a petition to [the famous vizier and man of letters] as-Sahib t| a? auij
ibn ‘Abbad in which he urged him to take possession of the wealth of an orphan. It
was a great deal of money. [As-Sahib] wrote on the back of it: “Talebearing is ugly, We relate in the Sahih of Muslim that Abu Hurayrahc^ reported that the Messengei
casting aspersions
even when it is true. May Allah have mercy on the deceased, and may Allah help the :
of Allah #said: “Two human traits are tantamount to unbelief:
3
orphan back on his feet. May Allah make the wealth bear fruit and may Allah curse on lineage and wailing over the dead.”
the one who spreads corruption.”
1 Abu Dawud (4860) and at-Tirmidhi (3893), who states that this hadith is gharib from this chain
of narrators.
1 Qur’an 49:6. 2 Qur’an 17:36.
2 Qur’an 68:11. 3 Muslim (67).
492 493
Kitab al-Adhkar
3M 2
-G- l»gh a, O.K.JS, who may

THE PROHIBITION OF ARROGANCE "O believers, le, no, any group
He » also says:
than
.belter each other by (offensive)
who '^^k^Jorbesarcastictcieach other, or call
says: “So do not praise yourselves; He knows
best
ALLAH # is godfearing.”'
[used of anyone] after
becoming a
tciiamesÊviUsâ name connoting wickedness
repent are wrongdoers.
Uever; and those who do not ^ ^
We relate in the Sahih of Muslim, the Sunan of Abu Dawud and elsewhere that
Himar a Companion, narrated that the Messenger of Allah said: “Allah

‘Iyad ibn
none of you wrongs
g, has revealed to me, ‘Be humble towards each other
2
so that
las %
another and none of you is boastful towards another
scandalmonger and backbiter.

He t says: “Woe to every
325
THE PROHIBITION OF REJOICING AT THE

MISFORTUNE OF A MUSLIM
al-Asqa *, related that the

WE RELATE in the book of at-Tirmidhi that Wathilah ibn
Muslim, lest Allah ne another do not The Muslim is
Messenger of Allah said: “Do not rejoice at the misfortune of a
$
At-Tirmidhi says that this is a hasan hadith.
have mercy on him and put you to the test.”’
is this hadith for those who
“"weTeteein the of Muslim that Ibn

MUSLIMS "No one who
THE UNLAWFULNESS OF BELITTLING OR MOCKING
has
of Allah * said: shoes ,0
ive ree and He ,ovesbc ” ly - pride is ,0 resard
ALLAH n says: “Those who slander and ridicule such of the believers as B
means, Alla ^ w
^ and to belittle people.
those who can but give according to their on
’
e truth as false ’
to charity, as well as written with a fathah

a grievous chastisemen
•
throw back their ridicule upon them; and they shall have
1 Qur’an 49:11.
1 Qur’an 53:32. 2 Qur’an 104:1.
2 Muslim (2865), Abu Dawud ( 4895 )> an d Ibn Majah (1214). 3 Muslim (2564). . „ . , \
hadith is hasan gharib. and at-Tirmidhi (i 999 )-
3 At-Tirmidhi (2508), who actually states that this 4 Muslim (91), Abu Dawud (4091),
4 Qur’an 9:79.
495
494
written with a fathah on the ghayn, a sukun on the mim and a ta’ at the end 328
also narrated as ghams; both have the same meaning, which is ‘to despise’.
THE PROHIBITION OF REMINDING PEOPLE

ABOUT CHARITY ONE HAS GIVEN THEM
“O you who do not nullify your charity by reminders of

A LA H # says: believe,
say that this means do not
kindness or by annoyance.” The commentators
1
(nir
THE STRICT PROHIBITION OF BEARING FALSE WITNESS nullify its

reward”.
allah % says: “And avoid uttering falsehoods.” 1

1 Bafe :
^
Ijiko N f
in the Sahih of Muslim that Abu Dharr <$, reported that the Messenger
We relate
not
# said: “There are three people whom on the Day of Rising Allah will
of Allah
l I or purify, and who will punishment.” He said
have a painful this three
Allah also says: “And do not pursue that of which you have no knowledge. Veril ta)k t0) look at
5
Abu Dharr said: “They have failed and they are lost. Who are they, Messenger
the hearing, sight and heart will all be questioned about.” 2 f' i
times.
of Allah?” He replied:
“Someone who lets his garment trail below his ankles; someone
charity and then reminds the recipient [about it];
and someone who sells
pic- aj till U t_i2j III who gives
2
merchandise using false oaths.”
$
his
&. tiisUjf sijUij
We relate in the Sahihs of al-Bukhari and Muslim that Abu Bakrah Nufay
1
ibn
al-Harith % reported: “The Messenger of Allah §§ said thrice: ‘Should I not inform
329
you of the greatest of the major sins?’ We replied: ‘Yes, Messenger of Allah.’ He said:
‘Associating partners with Allah, and disobeying one’s parents.’ He had been reclining,
but sat up and said: ‘Beware of false speech and false witness.’ He continued to repeat
THE PROHIBITION OF CURSING
it until
I
we said: ‘Alas! If
say that there are

only he would stop!’” 3
many hadiths on this subject, but what I have cited is sufficient
1
Muslim that Thabit ibn ad-Dahhak
the Sahihs of al-Bukhari and
«®s,,
and there is consensus about it. we relate in
Messenger
who was one of those who took the Pledge beneath the Tree, related that the
3
if Allah # said: “Cursing a believer is like killing him:’
reported that Allah’s
We relate in the Sahih of Muslim that Abu Hurayrah #,
does not become a truthful person to be constantly
cursing.”'*
Messenger # said: “It
reported that the
We also relate in the Sahih of Muslim that Abu ad-Darda’
be intercessors or wit-
said: “Those who curse others will not
nesses on the Day of Judgment.” 5
We relate in the Sunan of Abu Dawud and at-Tirmidhl that Samurah ibn Jundub
related that the Messenger of Allah % said: “Do not curse one another with the
1 Qur’an 2:264.
2 Muslim (106).
1 Qur’an 22:30. g: 3 Al-Bukhari (6044) and Muslim (110).
2 Qur’an 17:36. 4 Muslim (2597).
3 Al-Bukhari (2654) and Muslim (87). 5 Muslim (2598).
496 497
W'
curse of Allah or His wrath, or with Hell-Fire.” At-Tirmidhi
0
1
says that this

1
“May Allah curse those who consume usury. .;” and
and that he said: .
2
hasan sahih. |£(j

We relate in the book of at-Tirmidhi that Ibn Mas ud hat he
said: "May Allah curse those who draw pictures;” and that he
0
3
said: “May 0
reported that the M,
curse those who alter the land’s landmarks. ,;” “May Allah curse the thief who
4
.
of Allah 0 said: “Ihe believer is not one who defames, curses, uses foul
lan
Jlah
als [even]
an egg;” and that he s
0
said: “May Allah curse those who curse their
is obscene.” 2 At-Tirmidhi says that this is a hasan hadith. 6
re nts
and those who slaughter animals in the name of others besides Allah;” and
We relate in the Sunan of Abu Dawud that Abu ad-Darda’ % reported that hat he 0 said “Whoever invents an innovation in it or gives refuge to an innovator,
Messenger of Allah 0 said: “When a servant [of Allah] curses something, hisc
on them be the curse of Allah, the angels and all
mankind” 7 and that he said ; 0
goes up to Heaven, but the doors of Heaven are closed to it. Then it descends to 8
E ) Allah, curse Ri‘l, Dhakwan and'Usayyah; they disobeyed Allah and His Prophet”
but the doors are closed to it. Then it starts to go left and right,
and if it does not these were three Arab tribes); and that he 0 said “May Allah curse the Jews; fats were
access returns to the one who was cursed, and
returns to
it
him who 3
if he is deserving of it. If he nade unlawful for them, but they
melted them down and sold them;” and 9
that he 0
it said it.”
aid “Allah
curse the Jews and the Christians: they took the graves of their prophets
We relate in the books of Abu Dawud and at-Tirmidhi that Ibn ‘Abbas s% re
a l splaces of worship;”'
0
and that he 0 said: “Allah curse men who imitate women
that the Messenger of Allah 0 said: “When someone curses something that is
r nd women who imitate men.”"
deserving of it, the curse will return to him.” 4
All these wordings are from the Sahihs of al-Bukhari and Muslim. Some of them
‘Imran ibn al-Husayn 0, narrated that on one of the Messenger
of Allah’s M jo re from both and some are from one of the two. I have only indicated them and have
neys there was a woman from the Ansar riding a she-camel. She , became annoyt mentioned their lines of transmission in order to be brief.
and cursed it. The Messenger of Allah 0 heard her and said: “Take what is on it an We relate in the Sahih of Muslim that Jabir related that the Messenger of Allah
leave it, for it is accursed.” ‘Imran said: “It is as if I can see her walking among saw a donkey that was branded on the face and he said: “May Allah curse the one
|
people, and no-one paid any attention to her.” 5 12
rho branded it.”
I say that the learned differ
as to whether Husayn— the father of ‘Imran— was passed by
We relate in the Sahihs [of al-Bukhari and Muslim] that Ibn ‘Umar tifs,
Muslim and a Companion; but the sound position is that he was a Muslim and a
Corr bme boys from Quraysh who had tied up a bird and were throwing stones at it. Ibn
panion, and it is for this reason that I said #, ‘may Allah be pleased with
We
both of the:
1
fenar said: “May Allah curse those who do this. Allah’s Messenger $ said: ‘May
young
also relate in the Sahih of
girl was on her she-camel on which was some travellers’

Muslim that Abu Barzah 0 reported that while llah curse him who uses anything that has a spirit as a target.’”
13
baggage she saw th

Messenger of Allah 0. The mountain pass became narrow for them. She said: “Ha
O Allah, curse her WHAT CURSING PERMISSIBLE AND WHAT NOT
[the she-camel].” 'Ihe Messenger of Allah 0 said: “No camel th
IS IS
has a curse on it may accompany us.” According to another report he 0 said: “N Know that to curse an innocent Muslim is haram according to the consensus of
riding animal that has a curse on it from Allah % may accompany us.” 6
e Muslims. It is permissible to curse those who have blameworthy qualities, as by
say that hal, with a fathah on the ha ’and a sukun on the lam,
I
is a word used whe ying: ‘May Allah curse wrongdoers,’ ‘May Allah curse the disbelievers,’
driving a camel on.
‘May Allah curse the Jews and the Christians,’ ‘May Allah curse deviants,’ and the
e,as we said in the previous chapter.
THE PERMISSIBILITY OF CURSING UNSPECIFIED AND 1 Al-Bukhari (5937) and Muslim (2124).
UNIDENTIFIED PEOPLE WHO DISOBEY [ALLAH] 2 Muslim (1597), Abu Dawud (3333), and at-Tirmidhi (2277).
It is established from well-known and authentic hadiths that the Messenger of Allah Muslim
4 (197&), as-Sunan as-sughra of an-Nasa’i (7:232), and as-Sunan al-kubra of al-Bayhaqi (6:99).
sU said: May Allah curse those who join hair and those w'ho ask for it to be length' 5 Al-Bukhari (6683) and Muslim (1687).
6 Muslim (1978 ),al-Ihsan bi-tartib Sahih Ibn Hibban (6604), as-Sunan as-sughra of an-Nasa’i (7:232),
'
as-Sunan al-kubra of al-Bayhaqi (6:99).
1 Abu Dawud (4906) and at-Tirmidhi (1977). 8 Muslim (675).
3 Abu Dawud (4905). 10 Al-Bukhari (1330) and Muslim (529).
4 Abu Dawud (4908) and at-Tirmidhi (1979), who states that this hadith is hasan gharlb. 11 Al-Bukhari (5885), Abu Dawud (4097), and Ibn Majah (1904).
5 Muslim (2595). 12 Muslim (2116).
6 Muslim (2596). 13
499
said: “You are a poor orator. Say: ‘And he who disobeys Allah
Cursing a specific person for any act of disobedience that he is
characte:•••; senger of Allah
by, such as being a Jew, Christian, oppressor, adulterer, sculptor or picture-p a
gii
t His Messenger.
®r Sahihs of al-Bukharl and Muslim that Jabir ibn Abdullah related
thief, or consumer of usury, is not haram from the apparent meaning of the ha. vye relate in the
Al-Ghazali indicates that it is haram except in the case of those whom we kno a slave
belonging to Hatib % came to the Messenger of Allah # and complained
will enter Hell. Allahs Messenger
have died as disbelievers, like Abu Lahab, Abu Jahl, Fir'awn (Pharaoh), and Hatib. He said: “Messenger of Allah, Hatib
Han t
he not enter Hell, for he took part in Badr and Hudaybiyah.

He says: “For cursing is rendering a person far from the mercy of Allah ll.but a id-
“You lie; will
the Sahihs of al-Bukharl and Muslim

what Abu Bakr as-Siddiq
do not know what will be the final destiny of such a deviant or disbeliever.” He s VVe relate in
he had not served his guests
“Those whom the Messenger of Allah H cursed specifically, conceivable that
it is
p§ d to his
son ‘Abd ar-Rahman when he found out that
chapter on names.
5
the
knew that they would die as disbelievers.” He adds, “It is close to cursing to pray “O Ghunthar'.' This hadith was explained
r:
in
that Jabir [once] performed salah in a single

evil to befall a the person be a wrongdoer, by saying for example ‘M
person, even if \Ve relate in the
same two Sahihs
lying next to him. When asked about it he replied: I am
Allah not cure his body,’ or ‘May Allah not grant him safety’ and the like. All this , rment, with his clothes
ignorant like you can see.” According to another report he said:
blameworthy. Likewise, cursing any animal or any object is reprehensible.” ing this so
that the
4
1 that fools like you can see.”
HOW ONE CAN PUT RIGHT HAVING CURSED

SOMEONE WHO DOES NOT DESERVE IT
Abu Ja‘far cited that one of the 'ulama said, “If someone curses something that dc it
not deserve to be cursed then he should hasten to add, ‘Unless it does not deserve i
it
PROHIBITION OF DRIVING AWAY THE POOR AND WEAK,

WHAT WORDS ARE PERMISSIBLE IN ENJOINING WHAT
ORPHANS, BEGGARS, AND SO ON; ONE MUST SPEAK
IS RIGHT AND FORBIDDING THE WRONG GENTLY TO THEM AND ACT HUMBLY TOWARDS THEM
It is permissible for anyone when commanding the right and forbidding the wrong,
.”
an orphan with harshness, or repulse a beggar
5
and for any teacher, to say to the one he is addressing: ‘Woe to you!’, ‘O weak person,’ lah # says: “So do not treat
‘O you who have little regard for yourself,’ ‘O you who harm yourself,’ and so on. This 811
applies as long as he does not lie and there is no element of slander, whether explicit
it
'^15 % jflill d)
or implied, even if what he says is true. [To use the kind of expression] we have just and evening,
mentioned only permissible if the objective is to discipline and rebuke someone,
Allah # says: “Do not dismiss those who call on their Lord morning
is
You are not accountable for them, and they are not ac-
eking His Countenance.
and so that it may be more effective. the unjust.
6
untable for you, that you should turn them away and so be (one) of
We relate from the Sahihs of al-Bukharl and Muslim that Anas narrated tha
the Messenger [of Allah] «§ saw a man leading his camel [for slaughter in Makkah]. ^
°y* SSSS ( 3“'
He
“It is
said: “Ride it.” He
a camel [for slaughter].”
said: “It is a camel
The third time he
[for slaughter].”
said: “Ride
He
it,
said:
woe
“Ride
to you!”
it.”
1
He said:
I
-si
We relate in the same two Sahihs Abu Said al-Khudri tgs, related: W hile
that
we
morning and evening,
were with the Prophet
man from Banu Tamim — came and

^ and he was distributing some shares, Dhu al-Khuwaysirah
said: “Messenger of Allah, be fair. Allahs Mes
m Allah “Be patient with those who call on their Lord
says:
seeking His Face; and avert not your eyes from them
.” 7
senger H said: “Woe to you! Who will be fair if am I not fair?” 2
man gave £&

We relate in the Sahih of Muslim that ‘Adi ibn Hatim narrated that a 1 Muslim (870).
Messenger of Allah and said: “Whoever obeys Allah an HP 2 Muslim (2195).

a khutbah in front of the ;ff-
His Messenger has been guided; and whoever disobeys them has gone astray.
4 ( 7.^ 2 ) and Muslim (766).
Al-Bukhari (352)
1 Al-Bukhari (1689) arul Muslim (1322).

r
lhe camel was to be slaughtered at Makkah during the Had
I * 5 Qur’an 93:9-10.
6 Qur’an 6:52.
2 Al-Bukhari (6163) and Muslim (1064). 7 Qur an 18:28.
501
»
Kitab al-Adhkar
ugliness of a noun [derived] from it. He taught them good manners in using
the
oI-LAJL j^voi repugnant.”
III 1 wor ds and avoiding what is
and a shin, and laqisat with a fathah on the 1 dm and
is written with a jim
is
,;•/ 'W'*' > ° > ' ' < * *
; °
Wfjashat
< iJU^C- -Xsu ij jjJjjj
kg srah
on the qaf.
Allah # says: “And lower your wing (in gentleness) to the believers.”'
AUTHENTIC prohibition of calling grapes karm
and an explanation of what is meant by that
We relate in the Sahih of Muslim that'A’idh ibn'Amr— spelled with dhal— a Com- we relate in the Sahihs of al-Bukhari and Muslim that
Abu Hurayrah « narrated that
panion narrated that Abu Sufyan came upon Salman, Shuayb and # “They say al-karm; al-karm' means only the heart of
She Messenger of Allah
Bilal »» n said:
j a
by Muslim there “Do not call the grape al-karm
gathering and they said: “The swords of Allah have not taken their due from ,
full
the believer
.” 2
In another narration is:
“‘Al-karm’ only
neck of the enemy of Allah.” Abu Bakr % said: “Are you saying this to the elder and
because al-karm [means]
the Muslim,” and in another narration:
!
leader of the Quraysh?” He went to the Messenger of Allah # and informed him.
llieans the heart of
the believer.”
that the Messen-
He H said: “Abu Bakr, have you perhaps angered them? If you have angered them
We relate in the Sahih of Muslim that Wail ibn Hijr #, related
then you have angered your Lord.” He went to them and said: O my brothers, have ger of Allah # said: “Do not say al-karm [for grapes or the vine]. Rather, say ‘inab
.” 2
I angered you?” They replied: “No jfiapes’) or habalah (‘grape-vine’)
.” 3
on the kha, means they on the ha and the ba, but it is also said
I say that the word makhadhaha (Tull due’), with a fathah I 1 say that habalah is spelled with a fathah
had not taken in full their right from his neck, [rights they had] because of the evil
'That with a sukun on the ba\ as al-Jawharl and others said.
it is
call grapes karam; in the age

of his actions. What is meant by this hadith is that it is forbidden to
of Jahiliyyah they called them karm as ,
do some people today, whereas the Prophet
name.
H forbade using this
Imam al-Khattabi and others of the ulama said: “The Prophet
was concerned #
drink the wine derived from its
lest the beauty of its name should induce them to
331
fruit, and so he divested it of this name. And Allah knows best.”
WORDS WHICH IT IS DEPLORABLE TO USE WHEN A MAN SAYS ‘PEOPLE HAVE GONE TO WRACK AND RUIN'
that Sahl ibn Hunayf related

We relate in the Sahih of Muslim that Abu Hurayrah ^ narrated that the Messenger
we relate in the Sahihs of al-Bukhari and Muslim of Allah “If a man says ‘People have gone to wrack and ruin,’ he is the most
f]| said:
that ‘A’ishah «$, reported that the Messenger of Allah # said: “None of you should 3 ruined of them all
.” 4
‘My soul heaved laqisat).

say ‘My soul is foul ( khabuthat )’. Instead [they should say] ( ,
them written with either raf (a

reported
1 say that ahlakuhumAhe most ruined of all’, is
We relate in the Sunan of Abu Dawud, with a sahih isnad, that ‘A’ishah go to uin ), but
iammah) on the kaf or a fathah ( ahlakahum,‘he has caused them to
1
My soul nauseous
Messenger of Allah *]§ said: “None of you should say is
[a passage] in a
that the the better known is the raf (i.e. ahlakuhum ), which is supported by
jashat)’. Instead [they should say]: ‘My soul heaved laqisat ).’” 4 on Sufyan ath-Thawri,
in the biographical notice
(
( narration we relate in Hilyat al-awliya
According to the learned, the words jashat and laqisat mean to heave, or be on the
e
Then he one of the most ruined of them all.
is
point of vomiting. They say that only disliked to use khabuthat because of t
about
Imam Hafiz Abu ‘Abdullah al-Humaydl said in al-Jam‘ bayn as-Sahihayn
it is
words khubth and khabith (‘contemptible, despicable’).

the first narration: “Some narrators said: ‘I do not know if it is with nasb
related (a.fathah)
the sarn
Imam Abu Sulayman al-Khattabl said, “Laqisat and khabuthat have known with raf i.e. ‘the most
^ raf (a ).’” said: “The best
dammah is
Al-Humaydl
wording of ‘despicable, contemptible’ that is disappro' |
meaning, but it is only the severely ruined of them’.” He added: "That applies if he says it with contempt for them,
1 Karm comes from a root connoting generosity and nobility.

1 Qur’an 15:88.
2 Muslim (2504).
3 Muslim (2248).
4 Muslim (2623).
4 Abu Dawud (4979).
502
belittling them and considering himself to be better than them, because he sign of the rain falling, then it is not unbelief but a deplorable act because
do re [y a
know the secret of Allah # in His Creation. Thus some of our ‘ulama’ used pf aS ma de a statement [of the kind] which was used in the days before Islam, be-
to
reasons. We have
That is the view of al-Humaydi. ll w hich it betrays a tendency towards unbelief— and for other
s
Al-Khattabi said: means to continually find with people and mention sahih hadith relating to this subject in the chapter on what is to be
leady cited the
“It fault
the'
evil deeds, saying'People are corrupt and ruined’ and so on. If a person does when rain falls.
this the said
he will be the most ruined of them all, i.e. worse condition than them K Pr ,
in a
of the sin he commits by finding fault with people and disparaging them.
Sometimes AM A AND SUCHLIKE
SAYING ‘if I DO SUCH-AND-SUCH THEN I JEW,’
this will lead to him becoming conceited and thinking that he has some superiorit
over them and better than them; thus he will be destroyed.” This statement
is to say ‘If did this then I would be a Jew or Christian’ or ‘I would be quit
of al Is haram I
Khattabi we have related from him from his work Ma'alim as-Sunan. If a person says it and he really intends to leave Islam by doing the act in
of Islam.’
We relate in the Sunan of Abu Dawud: al-Qa‘nabi narratedto us that Malik
said uestion, then he immediately
becomes a disbeliever and the laws regarding renegades
that Suhayl ibn Abi Salih said above hadith from
that his father reported the
Abu him. If that is not his intention, then he does not become a disbeliever; but
apply to
Hurayrah and then said “Malik said: ‘If one says that out of grief at what he sees committed an unlawful act and it is compulsory for him to repent. That means
he
in people’ — meaning in their Din —' I see no harm in it. If one says it out of conceit that he must
immediately abstain from his sin, feel remorse for what he did, make a
and in order to belittle people, it is a disapproved thing that is forbidden.”’ 1
1 say that firm resolve
never to return to it, and ask Allah for forgiveness. He should s&y.'There
this commentary has an isnad of the highest quality of authenticity, and it is the best is no god but Allah and Muhammad is the Messenger of Allah.’
and most concise thing that is said about its meaning, and in particular because it is
from Imam Malik.

ON THE PROHIBITION OF A MAN SAYING TO A MUSLIM ‘o KAFIR!
It is exceptionally haram to say to a Muslim ‘O disbeliever!’

EXPLANATION THAT THE CONJUNCTION USED TO JOIN TO ‘THE
relate in the Sahihs of al-Bukhari and Muslim that Ibn ‘Umar
We «§s, narrated that
WILL OF ALLAH’ THE WILL OF OTHERS IS ‘THEN’ AND NOT ‘AND’ one of the
the Messenger of Allah said: “If a man says to his brother'O disbeliever’,
We relate in the Sunan of Abu Dawud, with a sahih isnad, that Hudhayfah ijgi, related two becomes deserving of it. If it is as he said [then it will be the one he addressed];
that the Messenger of Allah g§ said: “Do not say ‘What Allah wants, and what So-and- but if not, it will return to him.”
1
so wants,’ but say ‘What Allah wants, and then what So-and-so wants.’”
2
We relate in the same Sahihs that Abu Dharr reported that he heard the Mes-
According to al-Khattabi and others, this constitutes guidance to proper etiquette. senger of Allah # say: “If anyone calls a man by a name [which accuses him] of
2
The reason is that wa (‘and’) stands for union and partnership, whereas thumma (‘then’) unbelief or says: ‘O enemy of Allah’ and it is not true, it will return to him. I his is
stands for conjunction along with a sequence and delay, and so he ij| guided them to the wording of Muslims narration, and al-Bukharfs narration to the same effect, 'lhe
give precedence to the will and desire of Allah before the will of all others. It is report- meaning of hara is ‘it returned’.
ed that Ibrahim an-Nakha‘i used to disapprove of people saying T seek protection in Iipigfe'
Allah and in you.’ It is permissible to say ‘I seek protection in Allah and then in you.
[Similarly, one] should say ‘If it had not been for Allah and then So-and-so, I would
CONCERNING A MUSLIM MAKING A DU'a FOR ANOTHER
have done One should not say ‘If it had not been for Allah and So-and-so. . •
MUSLIM TO HAVE IMAN STRIPPED AWAY
this.’
If a Muslim supplicates against a Muslim and says: ‘O Allah, snatch his faith away
from him,’ he has disobeyed [Allah] by doing so. Does he become a disbeliever merely
ON SOMEONE SAYING ‘WE HAVE BEEN GIVEN RAIN by uttering this? There are two opinions which our colleagues hold and which have
BECAUSE OF SUCH-AND-SUCH A STAR’ been reported by al-Qadl Husayn, one of the Imams of our colleagues in al-Faldwa,
a person says
it
It is makruh to say, ‘We have been granted rain by a certain star.’ If the more authoritative of which is that he does not become a disbeliever. They cite as
in
narrating the story of Musa: “Lord, deface the features of
it
in the belief that the star is the cause of the rain, then it is unbelief. If he says proof what Allah says when
star is
the belief that Allah is the Cause and the Agent, and that the aforementioned dheir wealth, and impart hardness to their hearts, so they shall not believe until they
1 Abu Dawud (4983) and al-Muwatta’ (2I984). 1

Al-Bnkharl (6103) and Muslim (60).
2 Abu Dawud (4980). (61).
504 505
see the grievous chastisement .” 1

About this method of proof there are A DISBELIEVER’S UTTERINGTHE TWO
some V
CWs ‘
even if we say that the Shariah of those before us is a Shariah for us. > SHAHADAH S WITHOUT COERCION
disbeliever utters the declaration of faith without any compulsion, and it is a
jf a
otation, like: “I heard Zayd say ‘There is no god but Allah and Muhammad is the
a Muslim. he says after a Muslim

Messenger of Allah,’” he will not be declared
If it
him [to embrace Islam] by saying: “Say: 'Ihere is no god but Allah and
has invited
Muhammad is the Messenger of Allah” and then he utters it, he becomes a Muslim.
^
of his own initiative, not as a quotation or in response to an invitation,

he says it
DISBELIEVERS’ COERCING A MUSLIM TO SAY WORDS OF If
DISBELIEF position which
then he becomes a Muslim, according to the well-known and correct
If disbelievers force a Muslim to utter a statement of disbelief and he utters by the majority of our [Shafi'i] colleagues. It is also said that he does not
it is
adhered to
while
his heart content with of being a [mere] quotation.
is faith, he does not become a disbeliever. This is supported b become a Muslim, because of the possibility it
the text of the Qur’an and the consensus of the Muslims. Is better for
it
him to utt
it to save himself from being killed? There are five opinions about this.
The authentic view is
WHAT IS SAID ABOUT NICKNAMES FOR THE ONE
that it is better to be patient and endure being killed than to
utter a statement of disbelief. Proof of this
WHO IS IN CHARGE OF THE MUSLIMS’ AFFAIRS
from authentic hadiths and the actions of
the Companions ^ are well-known. \ It is not befitting that the one who is in charge of the affairs of the Muslims be called
The second is that it is better to utter it to save oneself from being killed. ‘the Vicegerent of Allah’ {Khalifat
Allah), but rather he should be called ‘the Vicegerent’,
The third is that if there is some benefit for the Muslims in his survival, in that he [the Vicegerent of the Messenger of Allah f§’ or ‘the Leader of the Believers.’
hopes to cause harm to the enemy or to establish the laws of the Shariah, then it is We relate in Shark as-Sunnah that Imam Abu Muhammad al-BaghawI, may Allah
better for him to utter it. If that is not the case, then to have patience and bear being have mercy on him, said: “It does not matter if the one who is in charge of the affairs
killed is better. j|of the Muslims is called ‘Leader of the Believers’ or 'Khalifah'— even if he acts con-
The fourth is that if he is one of the 'ulama and the like, or is one of those on jfftrary to the conduct of the just leaders— because he deals with the concerns of the
whom people model themselves, then it is better for him to have patience so that the believers and because the believers listen to him.” He said, “He is called the Khalifah
masses may not be deceived. because he succeeds those who have been beforehim and he takes their place!’ He also
he fifth is that compulsory him the Vicegerent of Allah after Adam and Dawud, peace
'I it is for to utter on account of the Words of | said: “None should be called
p
it
Allah“And throw not yourselves to destruction with your own hands .” But 2
this upon them both. Allah $ says: ‘I will create a vicegerent on the earth.” Allah &
argument is very weak indeed. says: ‘Dawud, We have made you a vicegerent in the earth.’ From Abu Mulaykah
it is reported that a man said to Abu Bakr “O Khalifah of Allah.” He said: I am

l
the Khalifah of Muhammad # and I am happy with A man said to ‘Umar ibn
that!’
"
'Abd al-Aziz % “() Khalifah of Allah!’ He said: “Woe to you, this is far-fetched! My
mother named me ‘Umar. me by that name, I will accept it. Then I grew up
If you call
A MUSLIM COERCING A DISBELIEVER TO ACCEPT ISLAM and I was given the nickname Abu Hafs. If you call me by that, I will accept it. Then
you put me in charge of your affairs and you named me ‘Leader of the Believers’. It is
If a Muslim forces a disbeliever to accept Islam and he utters the declaration of faith, enough for you to call me by that title.”
then if he is at war with the Muslims his Islam will be valid because it is coercion
with a right. If he is under the protection of the Muslim polity ( dhimmi) he will not
become a Muslim, because we are compelled to let him be; so one has no right to
compel him. There is another [weak] opinion, that he becomes a Muslim because he
has been commanded [to accept] the truth.
The Imam and most judicious of judges Abu al-Hasan al-Mawardi al-Basrl, the
Shafi'j faqih, says in his book al-Ahkdm as-sultaniyyah : The Imam is called the
1 Qur’an 10:88.
2 Qur’an 2:195. 1 Qur’an 2:26.
506 507
m
Kitab al-Adhkar
All #, and
Messenger of Allah «§• ascended the minbar with al-Hasan ibn
Khalifah because he succeeds the Messenger of Allah i§ in his Ummah .” He
and perhaps Allah may reconcile two
said: parties
is permissible to say ‘the Khalifah' unqualifiedly,

and it is permissible to say ‘Khaim, PQ: “This son of mine is a leader,
of the Messenger of Allah.’” He said: “Opinions are divided about saying'

Khalifah <$
fc,
oft
Muslims through him.”'
Abu Said al-Khudn *
Sahihs of al-Bukhari and Muslim
that
concerned , late in the
Allah’. Some hold that it is permissible because he
He
is for His rights
Who has made you vicegerents on

among
Jd that when Sad ibn Muadh % approached, the Messenger of Allah # said to
His Creation and because Allah # says: ‘It is .
best of you"* Some of the narrations

and accuse those who say WZsdr “Stand up for your master” or “the
the earth.’ The majority of the ‘ulama’ avoid this,
1
it of sin”
in others “your master without
master” or “the best of you”, and
it is
These are the words of al-Mawardi. SI*,, “your
Abu Hurayrah %, related that Sad ibn

f§F relate in the Sahih of Muslim that
ls? f what do you think about a man who finds a
iLdah asked: “Messenger of Allah,
I say that the first to be called'Leader of the Believers’ was’Umar ibn al-Khattab^. |||n with his wife: should he kill him?. .The Messenger of Allah
.”
# said: Look at
There no difference of opinion about this among people of knowledge, 'rhe fantasy
is
1
is one which we relate in

of the ignorant that it was Musaylimah is a manifest error and obnoxious ignorance, prohibit [the use of the word], there
i *Asfor [hadiths] which
contrary to the consensus of the ulama. Their books display their agreement that the WfaSunan of Abu Dawud, with a sahih isnad:
Buraydah related that the Messenger *
hypocrite, for if he is a master
be called'Leader of the Believers’ was ‘Umar ibn al-Khattab not say ‘master’ ( sayyid ) about a
first to fc Allah # said “Do
ibn Abd al-Barr gives in his book al-Istiab a work about
4
Imam Hafiz Abu ‘Umar ,
feu have angered your Lord#.” .
the
first to
names of
be
the Companions
named ‘Leader of
an account and explanation of ‘Umar being
the Believers’, and the reason for it. He
the
also states that

H
I a nd-so
i say “The reconciliation of these
is a master’, or‘0
hadiths
my master’, etc., if the

is that there
person who
is no harm
is
in saying So-
addressed as a master
knowledge or right action or because of

Abu Bakr % was called ‘the Khalifah of Allah’s Messenger #’. >js virtuous and good, either because of his
religion, it is makruh to call mi
some other trait. If he is a deviant or suspect in his
Sulayman al-Khattabi in Ma aim
paster’:’ We have related the same from Imam Abu
IT IS PROHIBITED TO CALL THE SULTAN AND views.
as-Sunan in reconciliation of these
OTHERS SHAHAN SHAH (‘KING OF KINGS’)
or any other human being, ‘Shahan Shah’ because
It is strictly forbidden to call a leader,
WHAT A SLAVE SHOULD SAY TO HIS OWNER AND VICE-VERSA
it means ‘King of kings’, and no-one is called that but Allah S’
reported owner ‘my Lord’ (Rabbi); rather, he should say my
We relate in the Sahihs of al-Bukhari and Muslim that Abu Hurayrah It is makruh for a slave to say to his
(Maw/aya). It is makruh tor
that the Messenger of Allah said: “The worst, most humiliating name in the sight fcaster’ (Sayyidi)- or if he wishes he may say ‘my guardian’
say my young
of Allah, exalted is He, is for a man to call himself Malik al-Amlak-‘King of
kings /
Ban owner to say ‘my slave’ ('Abdi) or ‘my slave girl’ (Amati); he should
man’ (Fataya) or ‘my young woman (Fatati) 01 my
ibn boy (Ghulami).
We have mentioned this previously in the chapter on names. According to Sufyan
‘Uyaynah,‘King of kings’ is the meaning of [the Persian title] 'Shahan Shah’" [normally 1 We relate in al-Bukhari and Muslim
the Sahihs of
that Abu Hurayrah narrated *
say:‘Feed your lord, or Help,
written Shahanshah ].
* that the Messenger of Allah # said: “None of you should
say: ‘my master,
Ryour lord to do wudul or ‘Give your lord water to drink.’ He should
or'my female slave, but my young
ON THE WORD ‘MASTER’ ( AS-SAYYID )
H or‘my guardian.’You should not say ‘my male
young woman’ (Fatati),
man’ (Fataya), ‘my
slave’,
and ‘my boy’ ( Ghulami

).’” According to
above his people an^ said: “None of you should say

‘my lord, but let him say my
Know that the word ‘Master’ is used to refer to someone who is
It
a report by Muslim, he
merit, an his: “None of you should say
my
whose status is above theirs. It denotes a leader and a person of eminent U master’ and ‘my guardian’.” And in a narration of
say not ‘my lord but my
rouse
Ipmale slave’, because all of you are slaves. And a slave should
•
is also used to refer to a mild-tempered person whose anger is not [easily]

There are man say ‘my male slave
noble, generous person, an owner, or a husband. l|master:”> Andnarration of his: “None of you should
in another
may also denote a 1
as a ‘master
hadiths stating that a person of virtue and merit may be referred to
e^ Dawud and an-Nasa’i (251).
#. narra Al-Bukhari (3746), Abu
.
(4662),
We relate in the Sahihs of al-Bukhari and Muslim that Abu Bakrah 1
in the wording.
3 Muslim (1498), with a slight variation
4 Abu Dawud (4977)'
1 Qur’an 35:39.
5 Al-Bukhari (2552), Muslim (2249). and Abu Dawud (4975)-
509
508
!
&$fg m

and ‘my female slave’; all of you are slaves of Allah and all of your women are A MAN CALI.ING ANOTHER MY GUARDIAN’ MAWI.AY (
slaves of Allah. Instead, should say fe
‘my and ‘my mal e
my TIM
boy’, girl’
(jdriyati ),' and ‘
man’, and ‘my young woman’.” miiij. Abu Ja‘far an-Nahhas says in his book Sinaat al-Kitab “As for ‘the guardian’
The ‘ulama say that'‘the Lord (ar-Rabb)’ with alifand 1dm

(the definite aWld), we know of no difference of opinion among the ulama that no one ought
arf
any other creature ‘my guardian’ ( mawlay
).”
not be used for anyone except Allah
ft. But in a possessive construction (id y t
permissible to say ‘lord of wealth,’ ‘lord of the house’ and that we have seen in the previous section the permissibility of the usage ‘my
so on. ' ! y
j|g .
and because an-
Examples of this are the saying of the Prophet (mawlay). There is no contradiction between that this,
in the sahih hadith
con # ian’
was talking about ‘the guardian’ ( al-mawla ) with alif and lam.
stray camels: “Leave it until its lord meets it,”'; the
sahih hadith: “Until it
to the owner of the wealth who will accept his
is
r ‘ am
im^fl imilarly an-Nahhas said, “One may say ‘master’ (sayyid) about someone, pro-
sadaqah and the words of
in the Sahih “The lord of the few camels and the few sheep mW ^ he is not a deviant, but one may not say ‘the master’ ( as-sayyid about anyone
and goats.”’ j
2
There are also very many more well-known examples in Allah ft”
hadiths.
As tor the usage The more apparently correct position is that there is no harm in saying‘the guardian’
by those who convey the Shariah, it is a matter that is verv
^ We *1
known. '
m awla) and ‘the master’ ( as-sayyid ) with alif and lam, subject to the preceding
The a lama say only disliked for a slave to say to his
that it is
ndition.
owner ‘my lord’
because the wording then implies that the person in question
has some share in
th
lordship ot Allah ft. As for the hadith “. until its lord meets it” and .
"The lord of THE PROHIBITION OF CURSING THE WIND
the few camels. .” and those others in the same
.
sense, [the word Rabb] only used is
there because they are not responsible beings,
because they are like ‘the house’ two hadiths that prohibit cursing the wind have been mentioned, and we have
and
‘wealth’. There is no doubt that using the
term ‘lord of the house’ or lord plained them in the chapter on what to say when the wind blows.
of the wealth’
is not disapproved of.
[Should someone object to this ruling, citing] the words of Yusuf <§: "Mention THE PROHIBITION OF CURSING FEVER
me when you arc with your lord,” 4 there are two responses:
relate in the Sahih of Muslim that Jabir narrated that the Messenger of Allah
& ALC (jp : came to Umm as-Sa’ib or Umm al-Musayyab, and asked: “What wrong with you, is
mm as-Sa’ib (or Umm al-Musayyab) that you tremble?” She replied: “Fever, may
First, that he addressed him way he would recognise, and such usage is valid
in a
ah not bless it.” He said: “Do not curse fever, for it removes the sins of the sons of
if it arises from necessity, just as Musa #
said to the Samaritan: “Look at your god,” 5
am as a furnace removes impurity from iron.” 3
meaning “the one whom you have taken as a god”. I say that ‘tremble’ ( tuzafzifina ) i.e. ‘move with a swift movement’, means ‘tremble,
iver, shake’ and is written with a dammah on the ta and with zay repeated; it is also
rrated with ra’ repeated (turafrifina),bul the zay is better known. One of those who
|
e both is Ibn al -Athir, and the author of al-Matali‘ cites the zay and ra’ along with
Second, that this is the Shariah of those who came before us [Muslims], and the
if (turaqriqina); but the accepted spelling is with fa’, whether it be with zay or ra’.
Shariah of those who preceded us does not become a Shariah for us if our Shariah
contradicts it. I here is no difference of opinion about this. The people who are knowl-
edgeable about principles only differ about the Shariah
of those who came before us,
THE PROHIBITION OF CURSING ROOSTERS
if there is nothing in ours either in
agreement with it or in contradiction to it, as to
whether it becomes Shariah e relate in the Sunan of Abu Dawud, with a sahih isnad, that Zayd ibn Khalid
for us or not.
al-Juhani reported that the Messenger of Allah *§ said: “Do not curse the rooster,
because 4
it wakes people up for saldh’.’
1 Al-Bukhari (91) and Muslim (5:1722).

2 Al-Bukhari (1412) and Muslim (61:157) on zakah, in the chapter encouraging giving sadaqahbefore
a time comes when no-one can be found to accept it. 1
p. 169.
2 ibid.
4 Qur’an 12:42.
3 Muslim (4575).
5 Quran 20:97.
4 Abu Dawud (5101).
510 511
DEPLORABLE WORDS CUSTOMARILY USED IN DISPUTING

THE PROHIBITION OF CALLING THE SLOGANS OF THE DAYS
BEFORE ISLAM AND USING THEIR WORDS AND EXPRESSIONS t words commonly used when arguing are ‘you donkey,’
‘you
m e of the deplorable a lie, and secondly
for two reasons: firstly it is
‘you dog’, etc. ‘fiiese are deplorable
°
We relate in the Sahihs of al-Bukhari and Muslim that Ibn Mas'ud re Ported t
’
thfl
This not the same as someone saying ‘you wrongdoer’ or
the Messenger of Allah ig} said: “He not one of us
beats his cheeks,
is
tears hi
who IfCluses harm and pain. is
besides which in
excusable because of the needs of the argument,
clothes, and calls out the slogans of the days before Islam.”' In another narration
it i
P hlike, for that is
people who do not wrong themselves
;
.or tears ... or calls out. .”

with may be true since there are few
Ifiost cases
. . . ‘or’. it
others.
an d
ON THE DISAPPROVAL OF CALLING MUHARRAM ‘SAFAR’

THE DISAPPROVAL OF SAYING THERE IS NO
makruh al-Muharram because that was the practice of the days
It is to call ‘Safar’,
OTHER CREATURE WITH ME BUT ALLAH
before Islam.
here no othei
“Some of the learned disapprove of people saying I is
An-Nahhas said:
connected,' and in this
creature but Allah,’ since ordinarily exceptions are
with me
ON THF. DISAPPROVAL OF SUPPLICATING FOR FORGIVENESS meaning here can only be that
[since Allah is not a creature]. The
| case it is impossible
AND THE LIKE FOR SOMEONE WHO DIED AS A DISBELIEVER exception is disjoined and therefore implies
2 ‘[there is no creature with me] but
the
with me’ which is derived from His words: “And He is with you”. 3
It is haram to pray for the forgiveness of a person who has died as a disbeliever. Allah Allah is
% says: “It is not fitting for the Prophet and those who believe to pray for forgive-
ness for pagans, even though they be relatives, once it is clear to them that they are r
destined for Hell.” 2

One ought to say instead of that,
“7here is no one with me, but Allah # is.”
i ^ ijy ^
Ma kana ma'i ahadun illa-llahu subhanahu wa ta ala.
down upon the name of Allah;’ instead one
He said: “It also disliked to say ‘Sit
We have looked at the hadiths to the same elfect, and the Muslims are in unani- \ is
should say -.‘Sit down, in the name of Allah’.”

mous agreement about this.
ON THE PROHIBITION OF ABUSING A MUSLIM WITHOUT A

Ijlis bi-smi-llah.
VALID REASON IN SHARI AH THAT WOULD PERMIT IT
It is haram to curse a Muslim without any reason that is applicable in Shariah.

BY
Sahihs of al-Bukhari and Muslim that Abdullah ibn Mas ud
THE PROHIBITION OF A FASTING PERSON SAYING:
We relate in the
<§;
“To abuse a Muslim deviation.

3 THE RIGHT OF THIS SEAL WHICH IS ON MY MOUTHl’
reported that the Messenger of Allah -fr said: is
disap-
We relate in the Sahih of Muslim and the books of Abu Dawud and at-Tirmidhi
An-Nahhas cited some of the first generation [of Muslims as saying] that it is
Abu Hurayrah %, reported that the Messenger of Allah said: “When two who fasting to say: “by the right of this seal
which is on my
that :
proved of for a person is
mouths of disbelievers are

people abuse one another, what they say will fall on the one who started [the abuse], mouth!” He adduced as evidence for this that only the
a hasan The only argument is rather
if the wronged party does not transgress.” 4 According to at-Tirmidhi, this is
sealed;but there are various views about this argument.
sahih hadith. that he has sworn an oath by something other than
Allah #. This is unlawful, as
of what we have
we will see shortly, if Allah wills; and so this is makruh because
#
when connected to the preceding statement means 'but' or 'except'.
1 'the particle ilia
2 Qur’an 9:113.
when begins a sentence,it means however.
2 When the particle ilia is unconnected, such as it
4 Muslim (2587), Abu Dawud (4894), and at-Tirmidhi (1982). 3 Qur'an 57:4.
513
512
Kitab al-Adhkar
THE BOOK OF REMEMBRANCES 1
A WOMAN INFORMING HER HUSBAND

SI ON THE PROHIBITION OF
mentioned and
fact that he is
also because [by saying this, the person] unnecessarily discloses
fasting.
th^S W OR ANYONE ELSE OF THE BEAUTY
OF ANOTHER WOMAN’S
ALLOWED BY THF.
BODY UNLESS THERE IS SOME NEED
MARRY HER
SHARl’AH SUCH AS A DESIRE FOR HIM TO
,
AVOIDING SAYING, AS SOME PEOPLE DO: MAY ALLAH BLESS

YOU IN YOUR EYE,’ AND 'MAY HE BLESS YOUR MORNING’
K relate in the Sahlhs of al-Bukhari and Muslim that Ibn
should not embrace another

Masud reported that
woman and
IE! Messenger of Allah $ said: “A woman 1
he were looking at her.

We Sunan of Abu Dawud, from ‘Abd ar-Razzaq from Ma‘mar, from
relate in the her to her husband as if
|Jn describe
Qatadah or someone else, from ‘Imran ibn al-Husayn My “We used to say in the
Jahiliyyah: ‘May Allah bless you in your eye’ or *.
.Bless your morning’. Then when
SAYING ‘WITH CLOSE UNION AND SONS’
.
Islam came, we were forbidden [to do] that.” ‘Abd ar-Razzaq reported: “Ma‘marsaid- || e ON THE DISAPPROVAL OF
disliked that a man say, “May Allah bless you in your eye”; but there who gets married: ‘With close union and children.
‘It is is no harm to say to a person
ilis makruh upon you
you', and ‘May Allah bestow blessings
,
him “May Allah bless your eye.’””*
saying,
in
Ene should only say: ‘May Allah bless
I say that it is thus: Abu Dawud narrated it “from Qatadah or someone else”. About
already mentioned in the chapter on marriage.
as We have
such hadiths scholars say that one cannot judge them to be authentic, because Qa-
tadah is trustworthy but ‘someone else’ is unknown. It may therefore be understood
as having been transmitted from someone unknown, and so a Shariah ruling cannot Baraka-llahu lak.
reliably be established on such a basis. However, the precautionary approach would
entail avoiding this expression, since it is possible that it is authentically transmitted
and because some of the ‘ulama’ argue by means of [transmissions from] unknown
people. And Allah knows best. Baraka-llahu ‘alayk.
ON THE PROHIBITION OF TWO MEN TALKING ANGRY

CONFIDENTIALLY IF THERE IS A THIRD PERSON WITH ON THE DISAPPROVAL OF SAYING TO AN
PERSON ‘REMEMBER ALLAH’ AND SUCHLIKE
THEM WHO WOULD BE LEFT BY HIMSELF
ibn Abi Yahya-who was one of
the
We relate in the Sahlhs of al-Bukhari and Muslim that Ibn Mas‘ud 1%, narrated that An-Nahhas related that Abu Bakr Muhammad
-said: “It is makruh to tell anyone
when they are
the Messenger of Allah |§ said: “If there are three of you then two should not talk cultured ‘ulama who were fuqaha
his anger may incite him to disbe le .
angry Allah,’ because of the fear that

‘Remember
confidentially, excluding the third, until they join the [rest of the] people, because
Likewise, one should not say ‘Invoke blessings
upon the Prophet,’ for the same reason.
that might sadden him.” 3 [
We relate in the same Sahlhs that Ibn ‘Umar related that the Messenger of Allah
talk confidentially to the exclusion BY SAYING.

STUDIOUSLY AVOIDING SWEARING AN OATH
said: “If there are three people, two should not
4
SUCHLIKE
of the third.”
‘ALLAH KNOWS WHAT WAS THUS OR
We also relate this in the Sunan of Abu Dawud, who added: “Abu Salih—-the nar-
most people are in the habit of
— reported: ‘I asked Ibn ‘Umar: “What about four? He
said. Among the and most objectionable things that
rator from Ibn ‘Umar ^ ugliest
abstain from saying By Allah
-
“That will not harm you.’”” 5 [ uttering when they want to swear an oath and they
veneration of Allah ft, or to protect
ibecause they dislike to break their oath, or out of
oaths-is to say: ‘Allah knows it was not like that’, ‘It
was certainly like that etc. These ,
expressions are dangerous. If the one who utters

them is certain that the matter was
May H e in doubt about it, then it is
the vilest
1 Meaning, “May Allah give rest by means of you to the eye of those whom you love’, or |n fact so, there is no harm. If, however, he is
Allah
(of utterances because it leads to telling lies about Allah *. He is
saying that
give your eye rest in those whom you love”. Awn al-Ma‘bud sharh Abi Dawud.
2 Abu Dawud There is another fine point about it
(5227).
% knows something which he is not certain of.
3 Al-Bukhari (6290), Muslim (2184), Abu Dawud (4851), and at-Tirmidhi (2827).
4 Al-Bukhari (6288), Muslim (2183), al-Muwatta’ (2/988), and Abu Dawud (4852).
I i Al-Bukhari (5240), Abu Dawud (2150), and at-Tirmidhi (2793)-
5 Abu Dawud (4852).
515
which even uglier than which

is this, is that he is describing Allah % as knovvi DISAPPROVAL OF SWEARING MANY OATHS IN BUYING,
matter contrary way
to the that it actually was. If that is the case then it is
ku SELLING, ETC., EVEN IF THEY ARE TRUE
so people must avoid this expression.
swear oaths excessively in business transactions, etc., even if one is
is
makruh to
truth.
ling the
DISAPPROVAL OF SAYING IN DU‘A’, ‘0 ALLAH, Muslim Abu Qatadah reported that he heard the
\Ve relate in the Sahih of
that
FORGIVE ME IF YOU WISH’ OR ‘iF YOU WILL’ essenger of Allah »§• say: “Beware of excessive oaths in buying and selling, for it
, 1 . .1 j 1 ”,
It is makruh to say in dua’,'0 Allah, forgive me, if You wish’or‘if You will’. One sh
he positive in asking.
We relate in the Sahihs of al-Bukhari Abu Hurayrah DISAPPROVAL OF CALLING A RAINBOW ‘THE BOW OF QUZAH’
and Muslim that
% re c
p
“None of you should say ‘O Allah, forgive
said:
>Jr
m the Hilyat al-awliya of Abu Nu‘aym,from Ibn ‘Abbas sg*, that the Prophet
You wish’, [or] ‘O Allah, have mercy on me if You wish.’ Instead he should be
•
relate in
resolu
“Do not say'The bow of Quzah’, because Quzah is a shaytan; say instead ‘The
in the request, for no one can compel Him.”' said:
2
One w of Allah’, for it is an assurance of safety for the people of the earth.”
narration in Muslim reads: “But he should be absolutely resolute and ha
say that Quzah is written with a dammah on the qaf and a fathah on the zay.
great desire, for nothing that Allah gives is too great for Him.” 2 I
cording to al-Jawharl and others, it is not declined. The common people say ‘Qudah’,
We relate in the same Sahihs that Anas % related that the Messenger of Allah
.ah a dal which is incorrect.
said: “When any one of you says a du‘a he should be resolute in his request and
no
say ‘O Allah, if You wish then grant me’, for there is no one who can compel Him.” J
THE DISAPPROVAL OF A MAN WHO IS AFFLICTED BY

DISAPPROVAL OF SWEARING AN OATH BY ANYTHING OTHER [COMMITTING] ACTS OF DISOBEDIENCE TELLING OTHERS
THAN THE NAMES AND ATTRIBUTES OF ALLAH % ABOUT THEM UNLESS THERE IS SOME BENEFIT IN IT
t is makruh for a person afflicted by some act of disobedience or the like to inform
It is makruh to swear an oath by anything besides Allah # and His attributes, whether
by the Prophet *H,the Kabah, the angels, the Trust, life, the others about it. On the contrary, he ought to repent to Allah #, abstain from it imme-
Spirit and so on. Them
improper of these is to swear by the Trust. iately, what he has done, and resolve never to return to the likes of it. These are
regret
We relate in three conditions of repentance without which it will not be valid. If one informs
the Sahihs of al-Bukhari and Muslim that Ibn ‘Umar narrated that
the Messenger of Allah is Shaykh or someone like him, in the hope that once he has informed him he will
said: “Allah forbids you to make oaths by your parents, 4 so
able to teach him a way out from his act of disobedience, or something that will
whoever would take an oath should swear by Allah or be silent.” 5
ve him from falling into the like of it, or to show him why he commits it, or to pray
One narration in the Sahih reads: “So whoever would swear an oath should only
or him, or suchlike, there is no harm in informing him; on the contrary, it is good,
swear an oath by Allah or else he should be silent.”
6
It is only makruh if those beneficial conditions are not fulfilled.

We relate many reports about the severe censure of swearing by the Trust, includ- p
We relate in the Sahihs of al-Bukhari and Muslim that Abu Hurayrah <$, related
ing the following.
We relate in the Sunan of Abu Dawud, with a sahih isnad, that Buraydah re-
that he heard the Messenger of Allah # say: “All of my Ummah are forgiven except
those who [disobey Allah %] openly. An example of [disobeying] openly is that a man
ported that the Messenger of Allah j|| said, “Whoever swears an oath by the Trust
does a deed at night and then gets up in the morning, after Allah has concealed
is not one of us.” 7
it for him, and he says: ‘O So-and-so, last night I did such-and-such and such-and-
and
1 Al-Bukhari (6339), Muslim (2679), al-Muwatta’ (1/213), Abu Dawud (1483), at-Tirmidhl (3492)' such.’ He has spent the night with his Lord, Who concealed it, and then he gets up
an-Nasa’I in ‘Amalal-yawm waal-laylah (582). 3
and exposes that which Allah has concealed about him.”
2 Muslim (8:2679).

4 Grandparents and ancestors are included in aba (‘fathers’).
—
5 Al-Bukhari (6646), Muslim (1646), Abu Dawud (3250), at-Tirmidhi (1534), and an-Nasa’I {7/ 4 5 )-
6 Al-Ihsan bi-tartib Sahih Ibn Hibban (4359). 1 Muslim (1607) and an-Nasa T (7/247).
7 Abu Dawud (3253) and al-Futiihat (7/114). Al-Mundhiri states that the chain of this hadith is sah
2 Hilyat al-awliya (2:309).
whereas as-Sakhawi grades as hasan.
it
Kitab al-Adhkar
PROHIBITED FOR A MAN’S SLAVE OR SOMEONE
IT IS
LIKE THAT person led in prayer says ‘You alone we worship and from You alone we seek help’.
TO SPEAK ABOUT SOMETHING THAT WILL a
CAUSE HIM PROBLEMS one of those things that one ought to give up and beware of, for the author of
||)is js
It is haram for a person charged with responsibility ( mukallaf to speak

) to a man’ al-Baydti— one of our [Shafi‘1] colleagues— says, “This invalidates the prayer unless
.
w.fe, son or servant etc., about something Although there are some other views about and
that will degrade him in their intends by it recitation.” this,
sight n 0 ne
what they say involves enjoining good and ,
some people do not agree with him, one should still avoid for even if
forbidding evil. Allah
another in righteousness and piety, but help
* says- “Hein °'» apparently it;
not one another in does not invalidate the prayer, it is makruh in that context. And Allah knows best.
sin and ranw it
WARNING AGAINST PEOPLE SAYING ABOUT TAXES

-11
alS ° Sa d NOt 3 W° rd d ° eS hC UttCr bUt therC ‘THIS IS THE SULTAN’S RIGHT’ AND SO ON.
‘S 3 Vi 8 i,ant
'th 'h »» Guardian
Another thing that is strenuously forbidden and warned against is something which
people and their likes say about the taxes exacted from those who buy and sell, etc.
They say “This is the Sultan’s right” or “You must [pay] the Sultan’s right” and similar
We relate in the books of Abu Dawiid and an-Nasa’i that Abu expressions terming them a ‘right’ or an ‘obligation’. This is one of the most deplorable
ported that
Hurayrah A re
things and ugliest innovations, so much so that one of the ‘ulama’has said: “Whoever
be disaffected
#
said: “Whoever causes a mans wife or slave to
a ‘right’ is a disbeliever and has left the religion of Islam.” But the correct
is not one of calls this
us.” 3
I say that khabbaba (causes to be position is that he has not become a disbeliever unless he believes that [innovated tax]
disaffected’), is written with a kha and then
a
ba which is repeated, and it means ‘ruined him and rendered him to be a right even though he knows that it is unjust. The correct position is that one
disaffected’ or
deceived him’. should say that it is a ‘tax’ or ‘the Sultan’s imposition’ or another similar expression.
And success is by Allah.
WHAT OUGHT TO BE SAID ABOUT MONEY

SPENT IN OBEDIENCE TO ALLAH THE DISAPPROVAL OF ANYTHING BEING ASKED FOR “BY THE
H COUNTENANCE OF ALLAH S” OTHER THAN PARADISE
One ought to say about money that was spent in obedience to Allah, ‘I spent’ etc.
For example: It is makruh that anything other than Paradise should be asked for “by the Counte-
‘I spent a thousand on my Hajj,"! spent two thousand on my military
expedition’, and similarly ‘I nance of Allah ij|”.
spent on entertaining my guest’, or ‘on
circumcising my
boys, or onmy marriage’, etc. One should not say, as many ordinary We relate in the Sunan of Abu Dawud that Jabir related that the Messenger
people do: was ‘I
forced to pay (gharimtu) for my hospitality,’ of Allah (H said, “Nothing should be asked for ‘by the Countenance of Allah’ except
lost (khasirtu) on my Hajj,’ or‘I wasted
‘I
1
(dayya tu) on my journey’, etc. The upshot Paradise.”

is that ‘I spent’ and the like
should used be
for acts of obedience; lost’, ‘I was forced
‘I
to pay’ and ‘I wasted’ should be used for acts
of disobedience and undesirable THE DISAPPROVAL OF REFUSING SOMEONE WHO ASKS
acts, and should not be used for acts of obedience.
BY ALLAH # OR INTERCEDES THROUGH HIM
WHAT MANY PEOPLE SAY IN THE PRAYER BEHIND It is makruh to refuse to give something to someone who asks by Allah %: and inter-
THE IMAM:
YOU ALONE WE WORSHIP AND FROM YOU ALONE cedes through Him.
WE SEEK HELP’
We relate in the Sunan of Abu Dawud and an-Nasa’I, with isnads of the two Sahih
One of the things that are prohibited is that which
many people say during the saldh:
when the imam says, ‘You alone we worship and
from You alone we seek help,’ 4 and
books, that Ibn ‘Umar ^ reported that the Messenger of Allah •••§§> said: “If someone
seeks refuge by Allah, give him refuge; if a person asks by Allah #, give him; if a
person invites you, respond; and if a person treats you well, repay and reward him.
1 Qur’an 5:2.
2 Qur’an
If you cannot find anything to reward him with, make du'a for him until you think
50:18.
Abu Dawud that you have repaid him.” 2

3 (2175) and al-Futuhat (7/118). The narrators of the chain of a similar narration in at-
labarams al-Awsat are trustworthy.
Quran 1 Abu Dawud (1671). As-Sakhawl comments that this hadith is gharib.
4 i: 5.
2 Abu Dawud (1672), an-Nasa’i (5/82), and al-Futuhat (7/119). As-Sakhawi grades it as hasan.
518
519
Kitab al-Adhkar
m
II
can be for the truth or for falsehood. Allah * says: “Dispute
ABOUT SAYING ‘MAY ALLAH PROLONG YOUR LIFE’ Kn0 w that disputation ”1
in the kindest way,
the People of the Book
only
jth
The best known position is that it is makruh to say, “May Allah prolong your lif >
v
0 ^ t 0 •?
Abu Ja'faran-Nahhas says in his book Sina at al-kitab,“Some of the 'ulamd regard
’
the saying ‘May Allah prolong your remaining’ as makruh and some give a conces
# also says: “And dispute with that which is best”.

sionary licence for it.”
He
Isma’il ibn Ishaq said, “The first to write ‘May Allah prolong your life’ were th
heretics”. Cr*®"'
It is narrated that Hammad ibn Salamah, may Allah have mercy on him, said that those who disbelieve.”’
the way the [early] Muslims used to write [a letter] was thus: “From So-and-so to
He # also says: “No one disputes Allah’s Signs except
So
and-so. Then: peace be
god. And I ask that
upon you.
He bless Muhammad and
I praise to you Allah besides Whom there
the family of Muhammad.’ Then
is no other
[later]
1 jd jJ' “I d \JJÔ
heretics innovated this formula of writing that begins, ‘May Allah prolong your at the truth and to confirm it then it
life’ disputation is engaged in in order to arrive
If
the truth or it is mere disputation
without
is
praiseworthy. If it is done to repudiate
its being
texts that are narrated concerning
knowledge then it is blameworthy. The
ON SAYING TO ANOTHER PERSON ‘MAY MY FATHER position in detail. Mujadalah has the
same,
permitted or being reproved reveal this
AND MOTHER BE YOUR RANSOM* OR THE LIKE length in Tahdhib al-asma
all of that at great
meaning [as jidal). I have explained
The chosen and correct position is that it is not makruh for a person to say to someone wa-l-lughat. .
with the Dm,

else ‘May my father and mother be your ransom’ or'May Allah make me your ransom’. One of [the wise] said: “I have never seen anything that does away
heart more completely t an
Well-known hadiths two Sahihs and elsewhere prove the or occupies the
in the permissibility of diminishes manliness, wastes pleasure,
doing so, whether or not the parents are Muslims or disbelievers; but some of the SUllgdUUll. . 1,
. ,
litigation to obtain ones rights,

‘ulamd regard
’
it as makruh if they are Muslims. If you object that there is sometimes no avoiding
[applicable] to those
An-Nahhas said, “And Malik ibn Anas regarded ‘May Allah make me your ransom’ the answer is, as Imam al-Ghazali replied: “Severe censure is only
as someone who is entrusted by the
as being makruh but some [scholars] regarded it as permissible.”
,
who litigate falsely or without knowledge, such
before knowing on which side the truth
les,
Qadi ‘Iyad said, “The majority of ‘ulamd’ regard it as permissible, whether the judge and then deputises in litigation
person who would be the ransom is a Muslim or a disbeliever.” and so litigates without knowledge.
say that innumerable instances confirming that permissible are narrated in someone who seeks his right but does not confine
I it is “Included in the censure also is
cause
instead altercates and lies in order to
sahlh hadiths, and I have drawn attention to a good number of them in the Sahih of himself to the measure of his need, and
same applies to someone who mixes
Muslim. harm and to gain power over his opponent. 'The
for which there is no need in
order for him to obtain
hurtful words in his litigation
obstinate rejection
his right, as is also the case for someone motivated simply by pure
ARGUING, DISPUTATION AND LITIGATION him-and this too is reprehensible.
in order to overcome his opponent and break
according to the way of the Shan ah,
Imam Abu Hamid al-Ghazali says: “Mira’ (arguing) means casting aspersions on “As for a litigant who supports his arguments
show persistence beyond what is necessary
someone else’s speech to show mistakes in it without any purpose other than to without altercation and excess or extra obstinate
what he is doing is not unlawfu ;
contempt for the one who said it and to show your superiority over him.” He also and without intending obstinate rejection or hurt,
he can find a way to do so, since
says: “As for jidal (disputation), it denotes arguing to do with showing the madhhabs but it is more fitting that he abstain from it provided
extent of being [altogether] fair and just
and confirming them.” He adds: “As for khusumah (litigation), it means contending controlling one’s tongue in litigation to the
in order to take in full some purpose, whether financial or otherwise. Sometimes it
is impossible.
just breast boil with rancour and stirs up anger, and when anger
is initiated and sometimes it is raised as an objection, but arguing always means “Litigation makes the
that each of them takes
raising an objection.” These are the
1
words of al-Ghazali. stirs the consequence is such malice between the two parties
1 Qur’an 29:46.
2 Qur'an 16:125.
i Ihya'ulum ad-din 3:118. 3 Qur’an 40:4.
521
520
fj§
:
8I
the book of remembrances Kitab al-Adhkar
who are the mutafayhiqun ?” He said: “Those who are arrogant.

’
pleasure in causing hurt to the other and what causes the other
grieved at
eak affectedly, but
is
3|
and so each sets his tongue free attack the others honour. Hence a hasan hadith, and adds that tharthar (a windbag) is
gates exposes himself to these character defects.

to
anyone
The least [danger]
wh^ °
Tirmidhi says that this is
w^° ta ^ s a 8 reat deal, while mutashaddiq (someone who speaks affectedly)

that lies in
it
jine° ne
addresses them
someone who behaves arrogantly towards people while talking and
heart s being occupied to such an extent that enters into his salah
it
and his thou h*
^
are busy with argumentation and litigation, so that his state is no longer correct unseemly or indecent manner.”
j an
“Litigation is the beginning of are disputation
and arguing, so one
evil, as that this rebuke does not apply to those who make the wording of their
ou h Know
not to open the door of litigation without some pressing need to do so from sermons and discourses elegant, provided that there is
no exaggeration and overstate-
w hfcu
there is no escape; and when doing so one must preserve ones tongue
and heart f ment, because the objective here is to
awaken the hearts to the obedience of Allah #
all the ill effects of litigation.”'
° m
and beautiful words have an evident
3
effect in this.
We relate in the book of at- Tirmidhi that Ibn ‘Abbas ^ reported that the
Messenger
of Allah said: “It is enough wrong action for you that you continuously litigate
And it is narrated of All he said: “Litigation has dangers.”
DISAPPROVAL OF EVEN PERMISSIBLE
«$, that ’
say that quham, ‘dangers’, SPEECH AFTER SALAT AL-'lSHA

I is written with a dammah on the qdf and afathah
on
the ha, and means ‘things that cause destruction’. performing the salah of ‘Isha’, to engage in conversation that is
It is makruh, after
permissible at other times. By permissible talk I mean talk which one may equally
engage in or leave. Conversations that are haram or makruh at other times are
well
disapproval of speaking in guttural
even more haram and deplorable at that time. Good conversation, like scholarly
TONES BY SPEAKING AFFECTEDLY ETC.
discussions, stories of the pious, and talk of good character and conversations with
It is makruh to speak in guttural tones by speaking affectedly, or to exert oneself guests, not makruh but mustahabb. The authentic hadiths confirm this. Similarly,
is
in speaking affectedly in rhymed prose and eloquent

language, and in artificially there is no harm in conversation with a valid excuse or prompted by events that occur.
constructed introductions as affectedly eloquent speakers habitually
do, and in their The hadiths concerning everything I have mentioned are very well-known, but I will
elaborate speeches, because all of that is reprehensible affectation. The same applies to allude to some of them in summary fashion and point out a good number of them.
affected rhymed prose, as is also the case with seeking out petty details of case endings We relate in the Sahihs of al-Bukhari and Muslim that Abu Barazah related %
(imb) and barbarous usages when talking to ordinary people. Speakers
should use that the Messenger of Allah # used to dislike sleeping before ‘Isha and conversation
words which their audience will understand clearly and easily. after it.
2
We relate in the books of at-Tirmidhi and Abu Dawud that Abdullah ibn Amr ibn Numerous hadiths make concessions for conversation about the matters we have
al- As ijfs reported that the Messenger of Allah said: “Allah hates orators among mentioned above, including the hadith of Ibn Umar in the [same] two Sahihs that
men who chew [words] with their tongues as the cow chews the cud.” At-Tirmidhi when the Messenger of Allah *§§• said the salam after performing the salah of Isha
states that this is a hasan hadith. during last part of his life, he said: “Do
the you see this night of yours? After one
We relate in the Sahih of Muslim that Abdullah ibn MasTid i*#, related that the hundred years there will not remain anyone who is on the face of the eaith today.
Prophet # said: May those who exaggerate be destroyed.”'1 He said it thrice. The Another example is the hadith of Abu Musa al-Ashari in the same two Sahihs,
learned say that mutanatti in ( those who exaggerate’) are those who go to great that the Messenger of Allah delayed the salah of Isha until the twilight had disap-
lengths over things. peared. Then the Messenger of Allah sf) came out and led the Companions in salah.
We relate in the book of at-Tirmidhi that Jabir reported that the Messenger When he had completed his salah he said to those who were present: “Be at ease; I
of Allah s§ said: “The dearest among you to me, and those [who you something. Rejoice in the good news that part ot Allahs tavoui upon
shall be] closest to will teach
me on Day of Judgment, are the
the best of you in character. And the most disliked you is that there are no people but you who are praying at this hour. 1
of you, and the furthest from me on the Day of Judgment, are windbags, those who Another example is the hadith of Anas in the Sahih of al-Bukhari that [the Com-
speak affectedly, and the mutafayhiqun. They said: “We know windbags and those who panions] waited for the Prophet # and he came to them when almost half the night
had passed. He led them in salah: that is, 'Isha . He [Anas] said: I hen he addressed
1 Ihya’ ‘ulum ad-din (3:119).

2 At-Tirmidhl (1994). Dawud and at-Tirmidhi
2 Al-Bukhari (568), Muslim (647). Abu (398), (168).
3 Abu Dawud (5005) and at-Tirmidhi (2857). Al-Bukhari (564), Muslim (2537), Abu Dawud (4348), and at -1 irmidhi (2252).
3
4 Muslim (2670). Muslim
4 Al-Bukhari (567), (641).
522
Kitab al-Adhkar
3 THE BOOK OF REMEMBRANCES
that, together with its
have explained all
two Sahihs and elsewhere, and I
them saying, ‘[Other] people have performed salah and gone to sleep, but yo u ha
|f*f P j
:
.
„ , in the
in Tahdhib al-asma wa-l-lughat.
And all success is by A a .
continued to be in salah for as long as you were waiting for salah'."' evidentiary proofs,
2
Another proof is the hadith from ‘Abdullah ibn Abbas k8j about him spendin i
the night in the house of his maternal aunt Maymimah «$,. He said that the
Prophet HARAM TO DIVULGE A SECRET IF THERE
IT IS
'
performed the salah of Isha and then went to his family and spoke to them and ^ IS HARM OR HURT IN
DOING SO
asked, “Has the little boy gone to sleep?”
haram if it
hadiths in this regard are many. It is
Another proof is the hadith from ‘Abd ar-Rahman ibn Abi Bakr who reported forbidden to reveal secrets. The
It is
the story about [Abu Bakr’s] guests and him holding back from them until he had '
reported that
prayed ‘Isha. Then he came and spoke to them and spoke to his wife and his son, "t rekite in the Sunans of Abu Dawud and at-Tirmidhi that Jabir
“If a man tells another man
something and he turns
speaking to them repeatedly. This hadith is found in both Sahihs. llhe Messenger of Allah # said:
a hasan hadit
to at-Tirmidhi, this
.
is
become a trust.”
1
According
There are many like these and they are innumerable, but in that which we relate ! j
; away ,
it
there is more than enough.
ON THE DISAPPROVAL OF ASKING A MAN

WIFE
the ruling on calling the later ‘isha’ ‘al-‘atamah\ NEEDLESSLY ABOUT WHY HE HIT HIS
of [strict] necessity.
CALLING MAGHRIB AL-‘lSHA AND CALLING SUBH ‘GHADAH’
‘
,
l
u is makruh to ask a man why he struck his wife, except in the case
in which thei
cited the authentic hadiths
about keeping silent about things
It is makruh to call the later 'Isha al-'Atamah because of the well-known sahih hadiths We
the beginning of the chapter
on safeguarding the tongue.
on the subject. It is also makruh to call Maghrib al-‘lsha. f is no benefit at
hadith: “Part of the goodness of a

mans Islam is that
We relate in the Sahih of al -Bukhari from ‘Abdullah ibn Mughaffal al-Muzanl co- We mentioned this sahih 2
— that he reported that the Messenger of Allah ^ said: “Do not I disregard that which does not concern him.
written with ghayn Umar bn
the Sunan of Abu Dawud,
an-Nasai and Ibn Majah that 1
let the desert Arabs overrule you with respect to the name of your prayer of Maghrib" I We relate in
man should not
He said: “The desert Arabs say that it is ‘Isha’.'* al-Khattab % related that the Messenger of Allah # said: “A e
[If anyone objects that there are] hadiths about naming ‘Isha al-'Atamah, such as - i
asked why he beats his wife.”
the hadith “If only [people] knew what is in as-Subh and al-‘Atamah, they would come
to them even if it were crawling on their hands and knees’,' the response is twofold.
WHAT RELATED ABOUT POETRY; WITH AN
IS
to render
First, their point is to make it clear that the prohibition is not such as
EXPLANATION OF THE RULING ON IT
this haram, but for the sake of being careful.
Musnad of Abu Ya‘la al-Maw?ili, with a hasan
in the
Second, that it was feared that the people addressed thus might be unclear as to what With regard to poetry, we relate
of Allah # was asked about poe ry
he meant if he had called it ‘Isha [since the desert Arabs used that term for Maghrib}. isnad, that‘A’ishah * narrated that the Messenger and the bad of which is ba
speech, the good of which is good .
As for calling as-Subh Ghadah, there is no disapproval of that according to the and said, “It is
that to confine oneself
that this means that poetry is like prose, but
correct position, and there are very many sahih hadiths employing the term al-Ghadah. The ‘ulama say
verse is blameworthy. It is recorded in authentic
A group of our [ShafiT] colleagues say that this is disapproved of, but that is not the [expressing oneself] exclusively in
to
Hassan
listened to poetry and instructed
#
case. There is no harm in calling Maghrib and 'Isha' ‘the two ‘Ishd’s’. There is no harm hadiths that the Messenger of Allah
is reliably established th
to satirise and disparage
the disbelievers. It
in calling ‘Isha'the later ‘Isha’’. Although it is narrated from al-Asma‘1 that he held Thabit
that he said: Fo.
wisdom.” It is also recorded
3
that one should not say ‘the later 'Isha”, that is an obvious mistake. #
said: “In some poetry there is
It is reliably transmitted in the Sahih of Muslim that the Prophet # said: ‘Any
5
woman who has put on scent should not attend the later ‘Isha together with us.
hasan on the
Ibn ‘Allan comments that this hadith is
That is reliably established from the words of an innumerable group of Compan- , Abu Dawud (4868) and at-Tirmidhi (i960).
Strength of other hadiths (li-ghayrihi).
and Ibn Majah ( 3976 ).
2 A/-M«wuttn'(2/ 9 03),at-Tirmidhi (2318),
Al-Bukhari (572), Muslim (640) and an-Nasa’i (1/268). states that this hadith is sah.h, m Tanbih
and al-Futuhat (7/140). Ibn Hajar
1
3 Abu Dawud 2, ( 47 )
al-akhydr.
4 Abu Yala (4760).
4 Al-Bukhari (563).
5 Al-Bukhari (6145) and Abu Dawud (5010).
5 Muslim (444).
525
524
1
Kitab al-Adhkar
THE BOOK OF REMEMBRANCES meaning Idirectnessns
interpreted,
which state such things explicitly must be
dit hs understand!' g
with pus would be better for him than for them mentioned, because achieving
:
:
innards of any of you to be filled

case of necessity as we
:
iu
j-m rmissible] in
And all of that accordance with what we have mentione Hf good-mannered. And all success
be filled with poetry.”' is in
*is respect is more important than merely being
' We 'relate -n the book

of at-Tirmidhl that ‘Abdullah
ibn Mas‘ud narrated that *
EMPLOYING ALLUSIONS FOR MATTERS WHICH
ONE IS TOO SHY TO MENTION
language. The authen- ISBl
s the
iS
Messenger of Allah said: “A believer does not
# regularly defame or curse,
nor
Majah that Anas .related that *

Among the things that are forbidden are indecency and obscene of at-Tirmidhl and Ibn
anything w.tho
What means expressing things “Never does vulgarity enter into
tic hadiths about this are many and well-known. it is
the Messenger of Allah # said:
into a thing without adorning
.
they be accurate and the speakei
.
ti uthful. This
that are base in explicit words, even if
blemishing it; and never does modesty enter
essential that allusioi
happens often with words referring to sexual intercourse.
It is
words whose implication is readily understood.

be used to express this in comely
ONE’S FATHER OR MOTHER ETC.
This is mentioned in the Mighty Qur’an and the noble and authentic Sunnahs. Allah the PROHIBITION OF REBUFFING
“Approaching your wives on the nights of the fasts is permitted to you \
away from one’s mother or father.
Allah # says:
H says: extremely haram to rebuff or turn
It is
and that you be good
but Him,
I' d your Lord has
decreed that you worship none
old age in your e, say n
Whether one or both of them attain
1
to [your] parents. honour.

address them in terms of
in unto one to them a word of
contempt, nor repel them, but
“And how could you take when you have gone
Allah | says: it
them the wing of humility, and
say: Lord,
And from compassion lower to
another?” 3
on them AVM* Mercy
-111 Your even as they cherished me
/ ~
childhood.
«
m
. Co. ' v
.” 4
Allah ift also says: “And if you divorce them before touching them. .
and other expressions one is too shy

([ j, j&j xs uiu-st %
the ulama \ one ought, in this
Muslim that Abdullah ibn Amr
According to ibn ah ‘A?
mention directly, to use allusions that can be understood. So intercourse with

a
We relate in the Sahihs of al-Bukhari and for a man curs
said, “It is a major sin
#
to
Messenger of Allah
woman could be referred to as going to’, ‘visiting’, ‘living with’ or ‘falling upon. One
% reported that the
of Allah, does a man
should b [Those present] asked: “Messenger
should not say openly ‘copulate’, ‘have sex’, and suchlike. Likewise, allusion
one’s need’ or ‘going to the

Wsârents.”
He replied, “He may curse a man’s father
and so the man curses his father ^ [in j.
made to urinating and defecating by saying ‘discharging curses his mother [in^return]
so on. Likewise, he may curse a man’s mother so he
should not say explicitly ‘excrement’, ‘urine’, and
One «
and at-Tirmidhi that Ibn Umar
open spaces’. repo
bodily defects like leprosy, halitosis, or body

odours should be referred to in seem y We relate in the Sunans of Abu Dawud d m,
examples should be considered along ed: “I had a wife and I loved
her, but [my father]
‘Umar disliked hen He to
^
words that can readily be understood. Other and told him aboutth^1^ e ^
‘Divorce her.’ I refused, and ‘Umar
went to the Prophet
with what we have mentioned. states that this is a hasan sahih
At-Tirmidhl
Know that all this applies when there is no need to be explicit; but if there is a
Prophet # said: ‘Divorce her.’” 3
need to make something clear or to teach, or if one is afraid that the person one
is
I
its purport,
then
or misunderstand
addressing will understand the allusion [literallyl
one has to speak directly so that correct understanding

is achieved, ’mat is how t e
El 1 At-Tirmidhl (1978).
2 At-Tirmidhl (1975) and Ibn
Majah (4185).
Abu Dawud (5009) and at - irmidhl (2855).
1 Al-Bukhari (6155), Muslim (2257), U 3
Abu Dawud (5141), and at-Tirmidhl (1903).
Muslim (90),
2 Qur’an 2:187. I Al BukhkrI ( 5973 ).
Qur’an 4:21. 5 Abu Dawud (1583) and at-Tirmidhl (1189).
3
4 Qur’an 2:237.
’1
Kitab al-Adhkar
w itfi the deposit who had divulged it would be obliged to stand surety for it. If [the
wrongdoer] got him to swear an oath, it would be obligatory for him to swear an oath
and to dissemble in his oath. If he swore an oath and did not dissemble, he would
THE PROHIBITION OF LYING, AND AN
have violated the oath according to the soundest position, but some say that he would
EXPLANATION OF TYPES OF LIE Inot have violated the oath.
“The same applies if the purpose is war, or to put things right between people, or
the text of the Qur’an and the Sunnah corroborate the view that lying i« t
to cause the heart of an injured person to incline to pardon the one who caused the
haram and one of the
^
that it is Y cannot be achieved by any other means than a
ugliest sins and the vilest defects Those tev injury, if that lie, in which case lying
there general consensus in the
is
Ummah that it is unlawful, and so there is n is not haram. This applies when it is impossible to achieve the goal except by lying.” 1
to cite individual texts. It is only important

to mention the exceptions The precautionary principle in all of this is that one dissemble, the meaning of
them and 3,0
in detail. The following hadiths, whose authenticity which ( lawriyah is that one intend by one’s expression an authentic meaning which
is agreed upon
on
F are sufficient
suffic >
as a deterrent against [lying],
is not a lie with regard to oneself even if it is a lie literally. However, if one does not
We relate in both of the Sahihs that Abu Hurayrah intend this but uses an expression which is a lie, it is not haram in the above-men-
reported that the Messen
of Allah #
said: ‘“The signs of a hypocrite
are three: when he speaks
he lies, when he 1 1
tioned circumstances.
promises he breaks his promise, and
when he is given a trust he betrays it” 1
Abu Hamid al-Ghazali said: “The same applies to anything that is linked with a
We relate in both Sahihs that Abdullah ibn Amr ibn al-‘As
* narrated that the
valid intended objective, whether it be for oneself or someone else. As for that which
essengei of Allah
# said: There are four traits which, if they are all present in a
is for oneself— for example, if a wrongdoer seizes one and interrogates one about
person, make him a complete hypocrite; and there one’s wealth in order to seize — then one has the right to deny Or if example]
if is any one of them in him he
it it. [for
possesses one of the of hypocrisy until he abandons
traits
it. If he is trusted he the ruler asks one about some indecent thing between one and Allah, exalted is He,
betrays
if he speaks he lies, if he makes a pact he breaks it, and if he argues he
’
that one has done then one has the right to deny it and to say: ‘I have not committed
is abusive” 1
I he exceptions are as follows. adultery,’ or ‘I have not drunk [wine],’ for example. The hadiths about prompting
We have already related in the
Sahihs of al-Bukharl and Muslim, those who have confessed to [infringements of] the hudud (limits of SharVah) to
u thum that she reported that she heard
from Umm
# say: “He is not
retract their confessions are very well-known. An example of [permissible lying for
a liar who makes peace between people by saying the benefit of] someone else would be one were asked about one’s brother’s secret
[something] favourable.”’ That if
ha
said:
,
he £
<
i
''
!
S ln
did not hear him give a concession

I
those two $ a W s ' Muslim adds in a report of his that Umm Kulthum
is all
but one denies [knowledge of] it, or suchlike. One ought to compare the harm done
for the things people say except
for three
by lying to the harm consequent on telling the truth: if the harm caused by telling
tings, namely: war, making
peace between people, and a man talking to his wife the truth is the greater, one has the right to tell a lie. If the opposite is the case, or one
or a wife to her husband. This hadith
explicitly permits some lying if there
is benefit.
is unsure, then it is haram to tell a lie. Whenever it is permissible to lie, if the factor
Ihe ulama have defined what is allowed. I
makes
The best definition that I have seen is that it permissible is some motive of one’s own then it is mustahabb not to lie.
gi# fist
that given by Imam Abu Hamid
al-Ghazali, who says: “Speech is a means
to ends, so
Whenever it concerns someone elses interests, it is not permissible to be casual about
in any praiseworthy objective
that can be achieved either by another person’s rights. The sound and prudent course is to refrain in every case in
truthfulness or by lying,
lies are haram because
there is no need for them. If it which it is permissible except when obligatory.”
2
can be achieved by lying but it is
not by truth then it is permissible

to lie, if the objective is permissible.
It is wajib if the
Know that lying is defined by the Ahl as-Sunnah as giving information about a
objective is wajib. S o if a Muslim is
hiding from a wrongdoer and someone is asked
I
thing which is contrary to what or how it is, whether intentionally or out of ignorance.
out im, it is wajib to lie in order
to hide him. Likewise, if
someone has a trust o However, it is not a sin when done in ignorance; but it is a sin when done intentionally.
deposits in his possession or someone The proof cited by our [ShafiT] colleagues
else’s and an oppressor asks is the qualification in the saying of the
about it, wanting
to seize it, it is wajib to lie in
order to conceal it, to the extent that Messenger of Allah “Whoever deliberately invents a about me, let him prepare
if he informed him lie
about the deposit he had and the
wrongdoer took it by force, the person entrusted his place in Hell-Fire.” 3
1 Al-Bukhari (33), Muslim (59), at-Tirmidhi (2633), and an-Nasa’I

(8/117).
1 Ihya 'ulum ad-din (3:137).
2 U arI “ (58)
Ab ° D3Wad (4688) at - Tirmi dhI
34) USli
3
a t
Al-Bukhari ! ^ ^ ’
(2692), Muslim (2605), Abu Dawud

’
(2634), and an-Nasa i (8/116).
(4921) and at-Tirmidhl (1939).
’
2 Ihya’ 'ulum ad-din (3:138).
WMp .
3 Al-Bukhari (1291) and Muslim (3). See an-Nazm al-mutanathir, by al-Kattan!,p. 20.
333 or
Hudhayfah ibn al-Yaman <$,, related that he heard the Messenger of Allah # say:
What an evil mount for a man is: ‘They claim.

al-Khattabl says, in a text which we relate from him in
Imam Abu Sulayman
a person desires to achieve
EXHORTATION TO BE CERTAIN OF WHAT ONE SAYS, AND Maalim as-Sunan: “The point of this hadith is that when
a land he rides his mount in order to reach his
PROHIBITION OF PASSING ON ALL THAT ONF. HEARS some purpose or wants to travel to
destination. The Messenger of Allah #
was comparing what a man says by way of
what he has to say to this mount. People only say ‘They claim’ about
introduction to
allaii $ says: “And pursue not that of which you have no knowledge. Truly the which are not established and are
things that have no chain of transmission and
hearing, the sight, and the heart shall all be questioned about .” 1
cited only for rhetorical purposes. The Prophet 0 criticised that way of narrating.
certain about anything that one cites and make

^kJlj jJcC- Aj liil
(
jluJ tfl lJloj Vj He instructed that one should make
it until it can be ascribed reliably.” Those
are the
sure that it is reliable, and not relate
$ cikiijf
$ sijilij words of al-Khattabl. And Allah knows best.
Allah ill also says: “Not a word does he utter but there is a Vigilant Guardian
with him .” 2
ajaJ SI} Jj5 ^ JaiL ^ 334
Allah % says: “Truly your Lord is [ever] on the watch .” 3
INSINUATION AND DISSEMBLANCE
know that this is one of the most important chapters because it is one those
We relate in the Sahih of Muslim from Hafs ibn Asim, the eminent Tabu , that Abu
things employed a great deal which it has become a general necessity [to deal with],
Hurayrah reported that the Messenger of Allah said: “It is falsehood enough
so we need to take the trouble to define it properly. Anyone who considers it ought
for a man to speak about everything that he hears.” 4
Muslim relates this by two routes, one of which is thus and the second of which
to think about it and act by it. We have already mentioned the extreme unlawfulness
of lying and the danger of giving the tongue free rein. This chapter [offers] a means
is from Hafs ibn Asim from the Prophet ^ as a mursal without mentioning Abu
of being safe from doing so.
Hurayrah; but the narration that establishes that it was Abu Hurayrah has preference,
Know and insinuation means saying something that has an
that dissemblance
because increase in reliability is acceptable. This is the chosen sound position which
obvious meaning, but by which you intend also another meaning similarly expressible,
the people of fiqh and usul and the people of careful investigation among hadith
which is the opposite of the apparent one. This is a type of deception and trickery.
scholars hold to: if a hadith is narrated by two routes, one of which is mursal and the
The ‘ulama have declared that if some Shariah -sanctioned interest demands that
other of which is connected back, the one that is connected back has priority, and
the person addressed be misled, or if there is a need which cannot be achieved except
the hadith is judged to be sahih and it is valid to use it in proof in anything such as
through lying, there is no harm in it. If that is not the case then it is makruh but not
legal rulings and suchlike. And Allah knows best.
haram, except when it causes a person to accept a falsehood and deny the truth, in
We relate in the Sahih of Muslim that'Umar ibn al-Khattab^ said: “It is falsehood
which case it becomes haram. That is the general rule in this matter.
enough for a man to speak about everything that he hears”. We also relate the like of 5
As for the texts that exist on the subject, there are those that permit [such insinu-
this in the Sahih of Muslim from Abdullah ibn Mas'ud and there are numerous
ation] and those that prohibit it, and they need to be interpreted in detail, as we have
traditions in this category.
explained. Those that prohibit it are as follows.
We relate in the Sunan of Abu Dawud, with a sahih isnad, that Abu Mas ud ~y.<
We relate in the Sunan of Abu Dawud, with an isnad in which there is some weak-
1 Qur’an 17:36. ness but which Abu Dawud did not declare to be weak (which necessitates that it be
2 Qur’an 50:18. hasan in his view, as we have explained before) that Sufyan ibn Asid with afathah
hamzah —
Qur’an 89:14. a grave
3 on the reported: “I heard the Messenger of Allah say, It is
5 Muslim (5). l Abu Dawud (4972).
530 II 531
betrayal to tell your brother something which he accepts from you as true altR
° u 8h 0 belongings.”’ It is known that [the latter] had clothes to wear and [the former]
you are lying.’”
1
ut down his staff when he went to sleep and at other times. And Allah knows best.
And we from
Ibn Sirin, may Allah be merciful to him, that he
relate
said- “m,
6
speech are too extensive for a cultivated person to [need
possibilities of]
to] li e ”
An example of permissible insinuation is the following, which
an-Nakha‘i
f
Allah be merciful to him, said: “When something you said reaches
a man, say- Allah
knows what of that I said,’ so that the listener imagines it to mean denial, but wh
you mean is: Allah knows the thing said.’” I
An-Nakha‘1 also said: “Do not say to your son ‘Shall I buy you some sugar?’ Sa
instead, ‘What do you think if I were to buy you some sugar?”’ WHAT TO DO IF ONE HAS SAID SOMETHING UGLY
An-Nakha‘I used to tell his maid when a man was asking for him: “Tell him,
‘Look
for him in the mosque.’” Others said, “My father went out some time ago.” allah S says: “And if an incitement to discord is made to you by Shaytan, seek
Ash-Sha‘bl used to draw a circle and say to the maid: “Place your refuge in Allah .” 2
finger in it and
say, ‘He is not here.’” Similar to this is what people customarily
say to those who invite
them have an intention,” leading others to imagine that they are fasting,
to food: “I 4li\j -uLuls la\j
but J ’lazuli
meaning “I intend not to eat.” Similarly when asked “Have you seen
So-and-so?”'one
might reply “I have not seen ( raaytu him,” meaning “I have not hit his lung 1
Allah ^ also says: “Those who fear Allah, when assailed by an evil impulse from
ti,‘ah)*\
Shaytan, remember Allah, and at once they can see .” 3
There are many like these.
Even if someone swears an oath on this basis and dissembles in his oath he
not violate his oath. Whether he swears by Allah #, or on pain of divorce 2 or
does
Ojj*?** (** tali ij ^ dj ja oaslls lil I
jj&\ jjl jl
thing else, neither divorce nor anything else should ensue. This applies
some-
1
provided that Allah #
also says: “And those who, having committed an act of indecency or
the Qadl has not made him take an oath because of an allegation or claim against wronged themselves, remember Allah and ask forgiveness for their sins and who —
him, in which case what is taken into account is the Qadt’s intention if he made him can forgive sins except Allah?— and never persist knowingly in [the wrong] they
swear by Allah %. If he has made him swear upon pain of divorce, what is taken into have done. For such the reward is forgiveness from their Lord, and gardens with
account is the intention of the person swearing the oath, since it is not permissible rivers flowing underneath — an eternal dwelling. How excellent a recompense for
for the Qadl to make him take an oath on pain of divorce, in which respect he [the those who work !” 4
Qadl] is like any other person. And Allah knows best.
Al-Ghazali said: One of the unlawful which necessarily make someone ijjS” h
^4-l .ajl l^lils jJlj^
lies a illl jl I lb}
deviant is the kind of exaggeration which has become customary, such as saying ‘I
told you a hundred times,’
said with the intention of stating the actual

or ‘I looked for you a hundred times,’ because
number of times but with
it is
a view to ex-
not Q? (IkUjI ***
0 p-kj
\ ^ ^ pj ^ VjjlJI
aggeration. Thus, if he only looked for him once it is a lie; but if he did look for him J^-^l j-? (i/N
an unusually large number of times then it is not a lie even if it did not amount to a
hundred times. Between these two extremes there are varying degrees to which the
We relate in the Sahihs of al-Bukhari and Muslim that Abu Hurayrah % narrated
that the Messenger of Allah sH said: “Whoever swears an oath and says in his oath
person who exaggerates is exposed to the risk of lying.” 3
By al-Lat!’or‘By al-'Uzza!’ should say ‘There is no god but Allah.’ And whoever says
I say that the proof that harmless exaggeration is permissible and is not consid-
ered a
to his companion: ‘Come, me gamble with you’ should give sadaqahQ
let
lie is [a hadith] which we relate in the two Sahihs: that the Prophet sH said:
Know that it is wajib for anyone who speaks or does something unlawful to hasten
“As for Abu Jahm, he never takes his staff off his shoulder; as for Muawiyah, he has
to repent. There are three basic elements in this: immediately desisting from the sin,
1 this refers to Abu Jahm’s abhorrent trait of beating his wife. Al-Bukhari (5321) and Muslim (1480).
1 Abu Dawful (4971).
2 Qur’an 41:36.
2 That is to say, he takes an oath to divorce his wife if the truth of the matter about which he swears 3 Qur’an 7:201.
the oath is not as he claims.
4 Qur’an 3:135-136.
3 Ihya'uluw addin (3:140).
532
533
Kitab al-Adhkar
statement, in his book Shark Asma’
to return to the rights
I 0ne example is Imam Abu Ja'far an-Nahhas’s
feelingremorse at having done it, and resolving never it. It
of a makruh to say “Allah has
one of the ulama held that it is
P*™
person have been infringed through his act of
disobedience, thete is a torn th condition
i
0
Allah,
that
because he said, “Those who give charity hope for reward . Isay that this
has been taken unjustly to the mode of reasoning
wajib besides those three: to return whatever
is
which is its
a manifest error and obnoxious ignorance and
owner, or to be absolved by the latter. This has already been explained. When a person P'ng’is
repents of a sin, he ought to repent of all sins. If he confines himself to repenting 0 f

I
er
uTmc^ded into Sahih of Muslim that the
Messenger of Allah # observed
repentance for will be valid. If he makes valid repentance for a sin but charity that Allah has
given
one sin, his it
travelling]: “It is
ab out
shortening the salah [when
guilty of the second offence and it is wajib
then he repeats the sin another time, he is |
for him to repent of it, although it
does not nullify his repentance for the earlier [sin].
which is contradictory to the view of the
I
y
°”C3'so !he cited by imam AM »«# <*>«.*' ««
That is the position of the Ahl as-Surmah,
Mutazilah. And success is by Allah.
free those whom He

explicit about Allah setting
5
“nZe authentic hadiths that are
tedious. Examp es are the
this book would become long and
wishes of His Creation, for every
from Hell
I Whoever sets free a slave, Allah * sets free a limb of his
336 day that Allah * sets free mor
5 and the hadith, “There is no
[
fimb of [the slave];’ -

than the Day of ‘Arafah.
I His] slaves from Hell-Fire
WORDS WHICH SOME OF THE ULAMA SAY

T
ARE MAKRUH BUT WHICH ARE NOT _ » -v r-r-t 1 mrCWT
may not be deceived by false statements “Do.this over

'
THIS CHAPTER is necessary so that one ulama] that it is makruh to say,

also the saying of one [of the
There
and rely on them. .
is
of Allah,” because the

Name of Allah is over everything. Qa T P •
a
Shariah- which fall into five categories: wajib (ob- the Name au.henttc hadt.hs
Know that the rulings of the reliably recorded in
an error, for it is
others say that this ruling
is
makruh (disapproved of), and mubdh (permis- Name
ligatory), Sunnah, hardm (unlawful), (animals) over the
sible)-^ only established on the basis of evidence. The evidences of the Shariah that the Prophet * told his Companions, -Slaughter
“saying ‘In the Name of Allah’.”
not taken into consideration and Allah:” 5 that is,
are well-known. Anything that has no evidence is
occupy
authoritative proof; so one should not
does not need a reply since it is not
evidence being makruh to say:
REFUTATION of what is cited as
ulama have undertaken to cite
oneself in replying to it. Despite this, the
that when 1
ABODE OF HIS MERCY
‘may ALLAH UNITE US IN THE
My purpose in this introduction is
of the falsehood of [such rulings].
not makru is
something was makruh and then sayTt is ,
I
state that a person said Abu
mention it I will be Also relevant is wha, an-Nahhas related from
there no need to furnish proof of invalidity; if I
May
said, "Do no, say
is false’ etc., is
chapter in order to distinguish error

from jurist, of letters and scholar-who
man an abode.
have appended mercy of Allah ,s too* « 0 ha
this
doing so voluntarily. 1
because the
whom stten in the abode of His mercy)
truth, so that one may not be misled by the high standing
of those to
| on us by Your mercy, s y
He also said. "Do not say ‘have mercy
false statements are attributed. about these two expressions and th r ts no i
who claim that these words are makruh,

so know of any proof of what he said
name those about 'he abode
because what the person who
Note that I shall not spoke
not my P ur P°^ idence to justify wha. he said,
their high standing may not be impaired or evil thought of them. It is
meaning ‘May He unite us m

ulings t a of Mercy mean, was Paradise,
warn about the incorrect
only of settledness. Ihose
1
impugn them. The intention is to
to of sojourn, and the place
these have been correctly
attribiiteO abode of permanence, and the abode
been conveyed from them, whether or not
1 ~ 7 Mudimfe86j,~AbQ Dawud
then does not impugn 1
an-Nasa 3 /n6).
them If they have been conveyed from them
correctly it
at-Tirmidhi (3037), and
i (
(1199),
sown
high standing, as is well-known. Some of
them I ascribe to a valid motive, and 2 A ‘taqa means ‘to liberate’,
in the sense of setting a
slave free.
may investigate Ag
to interpretation so that others
it.
> p Al-Bukhari (6715) and Muslim (1509)-
the person said may be open 3
view is contrary to my view and his view

may be supper e 4 Muslim (1348) and an-Nasa I (5/2.51-252).
it is possible that his
Muslim (i960).
to reach this ruling. And success
is y 5
the ruling of the aforementioned imam
535
534
who enter it will only do so by the mercy of Allah. Moreover, those who enter refutation of the allegation that it is makruh
will
remain there forever, safe from any worries and misfortunes. This can only be
gained
TO CALL THE TAWAF OF THE HOUSE [OF ALLAH]
by the mercy of Allah: it is as though one were to say, ‘unite us in an abode
which we a ‘circuit’ or a ‘circumambulation’
gain by Your mercy’.
Another example of these is that it is cited of a group of scholars are cited as having
disapproved of calling the tawaf around the Ka‘bah a shawt (circuit) or dawr (circum-
REFUTATION OF THE ARGUMENTS THAT IT IS MAKRUH ambulation), and held that what should be said if it is once around [the Kabah] is
TO SAY: ‘o ALLAH, RESCUE US FROM HELL-FIRE. O ALLAH, tawfah and if two then tawfatdn, three tawfat and if seven times tawaf.
GRANT US THE INTERCESSION OF THE PROPHET H’ I say that we know of no basis for what they said. Perhaps they disliked these usages
because they were terms used in the times before Islam. The correct and preferred
An-Nahhas related that the aforementioned Abu Bakr said: “One should not say‘0
opinion is that there is nothing disliked about it, for we relate from the Sahihs of al-
Allah, rescue us from Hell-Fire!’ nor should one say ‘O Allah, provide us with
intercession of the Prophet S||,’ because he will only intercede for those who had
the 3
Bukhari and Muslim that Ibn ‘Abbas % said: “The Messenger of Allah fH instructed
[the Companions] to walk briskly in three ( ashwat),
circuits and nothing prevented
been doomed to Hell-Fire.”
him from instructing them to walk briskly in all of the circuits except solicitous
I say that this is vile error and manifest ignorance. Were it not for the danger of
concern for them.”'
people being deceived by these words and the fact that they are mentioned in books,
I would not have dared to speak about it. How many hadiths are there in the Sahih
[collections] that hearten the true believers by promising them the intercession of I THE RULING ON SAYING WE FASTED RAMADAN’,
the Prophet H? Such as his H saying: “Whoever repeats what the muadhdhin says, ‘RAMADAN HAS COME,’ AND SUCHLIKE
my intercession is lawful for him,”
1
and so on.
Further examples are the phrases ‘we fasted Ramadan’, ‘Ramadan has come,’ and similar
The jurist Imam al-Hafiz Abu al-Fadl ‘Iyad, may Allah have mercy on him, spoke j
phrases, if one means the month itself.
well when he said: “The salaf asking for the intercession of our Prophet #, as well as j
There is disagreement over whether it is disliked or not. A group of early scholars
their eagerness for it, is known from extensive transmitted sources.” He continued:
j
considered it disliked to say merely ‘Ramadan’, without calling it a ‘month’. This was
“On this basis, one does not pay attention to the disapproval of whoever said that to
j
related from al- Hasan al-Basri and Mujahid. According to al-Bayhaqi, the chains of
be makruh because it is only for wrongdoers. For it is recorded reliably in hadiths in
transmission for both of them are weak. The position of our [Shafi'i] colleagues is
Sahth Muslim and elsewhere that that intercession will also be made for people who
that it is disliked to say'Ramadan has come,’ or ‘Ramadan has entered,’or‘Ramadan is
shall [then] enter Paradise without being taken to account, as well as lor others in
present,’ and so on, without any accompanying indication that it is the month; but if
order to raise their high rank in Paradise.” He further said: “F.very intelligent person
indication is made, it is not disliked. One may say “I have fasted Ramadan,” “I prayed
is aware of his shortcomings and that he is in need of pardon, fearful that he may be
[throughout] Ramadan,” “Fasting is obligatory in Ramadan,” “the blessed month of
among those doomed; but the person who made this ruling is necessarily obliged not
Ramadan has come,” and suchlike. That is what our colleagues say, as do two Imams
to pray for forgiveness and mercy, as both are only for sinners. And this goes against
who also transmitted it: the most judicious of judges Abu al-Hasan al-Mawardi, in
what we know of the du ‘as of the salaf and the khalaf (the pious early Muslims, and
his Kitab al-Hawi, and Abu Nasr Ibn as-Sabbagh in his ash-Shdmil. Others of our
those who followed them.”
2
colleagues have also transmitted this from the Companions without qualification,
relying for proof on the following.

REFUTATION OF THE ALLEGATION THAT IT IS MAKRUH We relate in the Sunan of al-Bayhaqi that Abu Hurayrah % reported that the
to say: ‘i rely on my lord, the generous lord’ Messenger of Allah §? said: “Do not say'Ramadan’, for Ramadan is one of the names
of Allah <gl. Say, ‘the month of Ramadan’.” 2 This hadith is weak; al-Bayhaqi himself
sa)
Another of them is what an-Nahhas narrated from the aforementioned: “Do not
considered it weak and its weakness is manifest. No one has mentioned Ramadan as
Y rely on my Lord, the Generous Lord.’ Say “I rely on my Generous Lord.” I say that
being one of the Names of Allah in all of the numerous works compiled on it.
there is no basis for what he said.

The most correct view— though Allah knows best— is that which Imam Abu ‘Ab-
ulama who
‘
dullah al-Bukhari held to in his Sahih as well as ,

more than one of the
1 Muslim (385). 1 Al-Bukhari (1602) and Muslim (1266).

2 Ikmal al-mu‘lim (1:566). 2 Al-Bayhaqi (4:201).
536
investigate thoroughly, that there absolutely no disapproval [of saying # said. .”

It appears that he disapproved of this because “Allah says” is
is
v “Allah
. .
‘Rarnada
without saying ‘month’] however one says it. This is because disapproval can only %tudari‘, which necessitates that it be in the present or future tense, whereas Allah’s
b
determined by the law, and nothing is reliably established about it; on the contrar His Speech and eternal.
g word is it is
unacceptable. This usage established in sahih hadiths,

its permissibility is reliably established in hadiths, and the hadiths about it in the t\J' I say that this view is is
Sahihs and other sources are too numerous to count. If I were to collect them together • have alluded to these in Sharh Sahih Muslim' and my book Adab
many ways. I
n
”. 3
I would hope have hundreds of narrations. However, the point will be more
to al-qurra. Allah Most High has
1
said in the Qur’an, “And Allah speaks the truth
tha
established by citing one hadith which will suffice in place of all the others.
We relate in the Sahihs of al-Bukhari and Muslim from Abu Hurayrah i^,, that the
Messenger of Allah said: “When Ramadan comes, the doors of Paradise open,
the the
And in the Sahih of Muslim it is Abu Dharr
[stated] that reported that
doors of Hell are closed and Shaytans are chained up ”. 1
”2 Prophet# said: “Allah S says :

4
‘Whoever produces a good action shall have a ten-
Some of the versions in the two Sahihs read, “When Ramadan enters. .
.’” 5
fold reward
One version in Muslim states: “When Ramadan was. 3 .
.”
£ ^ 0 _
In the Sahih it states: “Do not anticipate Ramadan [with fasting]. 4
.
,”
The Sahih of al-Bukhari states: “Islam is built upon live pillars . . . fasting in
Ramadan .” 5
In the Sahih of al-Bukhari there is [a hadith] commenting on the verse “you will
l
The likes of these are many and are very well-known.
not attain piety until you spend. . .”. Abu Talhah said: “O Messenger of Allah, Allah
’
”. 8
says :
6
‘You will not attain piety until you spend 7
REFUTATION OF THE ALLEGED DISAPPROVAL

OF SAYING ‘SURAT AL-BAQARAH’, ETC.
It is transmitted from the earlier generations that it is disapproved to call [chapters
of the Qur’an] ‘Surat al-Baqarah’, ‘Surat an-Nisa ‘Surat ad-Dukhan, or ‘al-‘Ankabut\ ”,
'ar-Rum\‘al-Ahzab' and so on.

They contend that one should say “the Surah that has Baqarah mentioned in it”
337
or “the Surah that has an-Nisa mentioned in it”, and so on.
I say that this is wrong and contrary to the Sunnah. The use [of such names for
Surahs] has been reliably recorded in innumerable places, as in his saying “The SUPPLICATIONS {DA AWAT) WHICH ARE
last two verses of Surat al-Baqarah — whoever recites them at night, they will suffice MUSTAHABB AT ALL TIMES
6
him.” This hadith is in both Sahih collections .
know that [the subject matter of] this chapter is very extensive, and it is not
Examples abound and are innumerable.
possible to penetrate it deeply, or to fully grasp even one-tenth ot it; but I shall allude
to the most important of its sources.

REFUTATION OF ALLEGATIONS THAT IT IS MAKRUH The first of these da'awat are those mentioned in the Qur an, of which Allah %
TO SAY, ‘ALLAH SAYS IN HIS BOOK. .
.’
has informed us from His Prophets, blessings and peace be upon them, and from the
An example is reported from Mutarrif, may Allah have mercy on him, that he dis- best people; these are numerous and very well known.
approved of saying “Allah % says in His Book. .

.”.
According to him one ought to
1 Sharh Sahih Muslim (7:84).
1 Al-Bukhari (1898) and Muslim (1079). 2 Adab al-qurra (153).
2 Al-Bukhari (3277) and Muslim (2:1079). 3 Qur’an (33:4). This expression is in the mudari' tense.
Muslim (2:1079). 4 “Says” is in the mudari'.

3
1
an Qur’an
4 Al-Bukhari includes this hadith as a taliq in Fasting, in the chapter “Can one say ‘Ramadan
? 5 (6:160).
there is something similar in (1914), and in Muslim (1082). 6 “Says” is in the mudari'.
Al-Bukhari (8) and Muslim (16:20). 7 Qur’an (3:92).

5
6 Al-Bukhari (4008) and Muslim (807). 8 Al-Bukhari (4554).
538 539
Kitab al-Adhkar
THE BOOK OF REMEMBRANCES ibn Ashyam al-Ashjal, a Companion,
We relate in the Sahlh of Muslim that Tariq
Besides those there are what are
authentically transmitted as having been employed that when a man embraced #
Islam the Prophet
the salah taught him
those he taught to others, lhere

are very many in * narrated supplicate with these words: “O
Allah, forgive me, have mercy
by the Messenger of Allah #, or
this
instructed him
d
to
been mentioned in the previous chapters. Here sustain me.
category a number of which
have me health, and
me, guide me, grant
I j
0n
sahlh ones, as well as the duas found in the Qur'an and those quoted
will mention
above. And all success is by Allah.

|
We relate, with sahlh isndds from the Sunans of Abu Dawud, at- I irmidhi, and Ibn
,
wa-rhamnl wa-hdini wa ‘afini wa-rzuqm.
Allahumma-ghfir
Majah al-Nu‘man ibn Bashir &
reported that the Prophet said: “Supplication # li
that heard a man ask

hasan hadith Muslim, Tariq related that he
According to another report by
a sakiih
1
According to at-Tirmidhi this is
is worship itself.”
He replied, ay.
isnad that A .shah * “What should I say when I supplicate to
my Lord?
We relate in the Sunan of Abu Dawud, with a sound narra- ,
the Prophet #:
me-, for these w.
comprehensive dua as mustahabb me, grant me health, and sustain
ted that the Messenger of Allah used to regard # Mlah, forgive me, have mercy on
in the Hereafter.”
1
2
for your worldly life and your life
and leave out anything else. . ... „ ,
.
ffice
Ma,ah that Abu Hurayrah
t .
,
4
books of at-Tirmidhi and Ibn
,e-
We relate in the
nothing more noble in the sight of
r^'
ported that Allah’s Messenger # said: “There is
Allah than dua'.’

1
Allahumma-ghfir li wa-rhamnl, wa afini wa-rzuqm.
We book of at-Tirmidhi that Abu

relate in the
Hurayrah * reported that the
Abdullah ibn ‘Amr ibn al-‘As *
pleased for Allah & to answer his prayers We also relate from the Sahlh of Muslim that
Messenger of Allah said: “Whoever is $ in times of ease. of Allah # said: “0 Allah, Turner of hearts, turn
our
hardship should say dua
abundantly reported that the Messenger
in times of difficulty and
We relate in the Sahihs of al-Bukhari and

Muslim that Anas reported that the * hearts to You in obedience
,” 2
grant us good in this world

dua that the Prophet most often said was: “O Allah,
* cjjfa* U
Hell- ir
us from the punishment of
.
and in the Hereafter, and protect

ala taatik.
Allahumma yd Musarrifa-l-qulub, sarrif quluband
We relate Sahihs of al-Bukhari and Muslim

in the
that Abu Hurayrah reported »
atina fi-d-dunya hasanatan wafi-l- from the hardship of tnbula.ton,
Allahumma
wa qina ‘adhaba-n-Nar.
,h„ Allah’s Messenger »
said: "Seek refuge with Allah
glee of enemies.
5
akhirati hasanatan evil destiny, and the
the befalling of misfortune,
Muslim added
cate with a single supplication
he
in his narration: “He
would
said, ‘And whenever Anas wanted
supplicate with it and when he
to suppli-
wanted cAlI)\ ijS ^ tjl
he would include Urn one in it

supplicate with a [longer] dua’ of
ud reported that 8
We relate in the Sahlh of Muslim that Ibn Mas
andprosp y. jahdi-l-bala, wa mm daraki-
used to say: “O Allah, I ask You for
guidance, godliness, modesty Allahumma innlaudhu bika min
Allah # sh-shaqa, wa min sui-l-qada, wa
min shamatati-l-ada
iji jk There are three [misfortunes that

According to a narration from Sufyin he said:
wa-l-afdfa wa-l-ghind. and have added one: but I do not kno
innl as'aluka-l-huda wa-t-tuqd were originally mentioned] in the hadith,
I
Allahumma
which it is.” f ,ii„l
Messenger of Allah
* reported
,
that Anas that the

hadith is b»» We relate in the same Sahihs
"" and at-Tirmidhi (3244), who states that this
feebleness and laziness, and from
Abu DawOd (1479), al-Futuhat (7/191), seek Your protection from
,
f§ used to say: “O Allah, I
sahih. As-Sakhawi grades it as hasan. punishment in the grave, and

I seek Your protection from
,
As-Sakhawi grades it as hasan. cowardice, old age and avarice;

'
A bu Dawud (1428) and al-Futuhat (7/192).

Sakh awi
2
who states that this hadith is hasan gh ar,b. As and death. 1
Your protection from the trials of life

; Zm*U (3829) and at-Tirmidhi (3367),
supporting narrations.
l seek
erades it as hasan gharib thanks to its

nmon
narrations which
gharib. lhere arc however na
7 At-Tirmidhi (3379), who states that this hadith is 1 Muslim
Muslim
(2697, 34, 36)-
(2654), with a slight

variant in the wording.
° *“
2
an-Nasa’i (8/269-27°).
Al-Bukhari (6616), Muslim (2707), and
<’<>•„ »">’>• 1
Tin Qur’an ,h,, id. begi- 3
(3481),
25 )
(8/257-258)
and an-Nasa (8/257
and Abu Dawud (.519)-
Al-Bukhari (6367), Muslim (2706), Abu
Dawud (1540), at-Tirm.dh,
Al-Bukhari (6389), Muslim (2690), 4
6 See Qur’an (2:201).
7 Muslim (2721) and at-Tirmidhi (3484)-
541
540
1
Kitab al-Adhkar
THF, BOOK OF REMEMBRANCES
You are the Bringer Forward
XKl „ and tha, which You know better than I.
public,
t
p\j y**\\ 'jfi dlj Sp iji' f
^'
d the Sender Back, and You have power over
all things.
UûJ\ aIis j-? til? v’

1
-^ Qf 3)j
°J,\
iÂ Aa (Lit I Uj J p'P\)
Allahumma inni a'iidhu bika
jubni wa-l-harami wa-l-bukhl

min
wa
al-ajzi wa-l-kasal, wa-l-
a udhu bika min adhabi-l- Uj cJ& u J°j£\ % ‘ti^3 y^-3 P

qabr, wa audhu bika
,
min fitnati-l-mahya wa-l-mamat.

fjffp
f
jiiil cJ tj* % û 3
u3 u3 °3^
.and the burden of debt and being overpowered by men!'
Another narration adds:
ip P
.
jif* °°'3
.JU-jJI illbj i.gjill ^L^j-

Allahumma-ghfir li khati’ati
wa md Anta a lar btl"
wajahli wa isrdfifi amri,
‘
™
hazli, wa khataiwa amdi,
wa kullu dhaltka
Wa dalai-d-dayn, wa ghalabati-r-rijal.' m inni Allahumma-ghfir lijiddi wa ma asrartu wa rm
li md qaddamtu wa
md akhkhart, wa
indi. Allahumma-ghfir
means serious nature and the wa Anta-l-Muakhkhir,
say that dalai-d-dayn, ‘the burden of debt’,
its
bihi minni. Anta-l-Muqaddimu
I alant, wa md Anta alamu
and al-mahya wa-l-mamat means life and death. wa Anta ‘ala kulli shay’in qadir.
heaviness of carrying it,
We again from the same Sahihs that ‘Abdullah ibn ‘Amr ibn al-‘As narrated Messenger of
relate
Bakr as-Siddiq ^.related that he said to the

Messenger of Allah $§•. leach We relate in the Sahih of Muslim that‘A’ishah * reported that the
that Abu Allah, I seek Your protection from
the evil of that
dua: “0
me dua to supplicate with in my salah He replied: “Say: O
a
Allah, I have done my Allah # used to say in his
which I have not done.
forgiveness and have have done and the evil of that
so grant me Your which I
soul much harm and no one forgives sins but
You,
1
mercy on me. You are the Most Forgiving, the Most Merciful”
. Jl
p\l cot NJ ‘1rS U& Allahumma inni audhu bika min sharri md ‘amiltu wa sharri md lam a mal.
the dua’ s
J We Sahih of Muslim that Ibn ‘Umar
relate in the
narrated: “One of *
the cessation of Your
of Allah’s Messenger was: ‘0 Allah, I seek Your protection from
#
Allahumma innizalamtu nafsi zulman kathira, wa layaghfiru-
the well-being You grant, from
Your suddenvengeance,
bounty, from the transformation of
dh-dhunuba ilia Ant.fa-ghfir li maghfiratan min ‘indika
and from all that occasions Your displeasure.
wa-rhamni, innaka Anta-l-Ghafuru-r-Rahim.
I say that [this hadith] is with either kathiran ‘much’ with a tha or
related
kabiran tiihlilc- 3'3j P ^
chapter on the adhkar
‘great [harm]’ with a ba, as we have already explained in the >
ka iran
ij 1 fa , ,ui
J
of the salah. So mustahabb when making supplication to say kathiran
it is
this dua is narrated

wit audhu bika min zawdli nimatik, wa
‘much great [harm]’, thus combining the two. Although Allahumma inni
sahih [narration] and is mustaha m tahawwuli 'dfiyatik, wafaj’ati niqmatik, wajamii sakhatik.
respect to the salah it is a good and precious
“[in my salah and in my
house .
every place on any occasion. One narration reads, Sahih of Muslim that Zayd ibn
Atqam eg. repotted that the Mes-
a* reported that the Messenger We relate in the
relate in both Sahihs that Abu Musa
We al-Ashari
Your protection from feebleness and
ignorance, senger of Allah * used to say: "O Allah, I seek
"O Allah,forgive me my sins, my
of Allah # used to supplicate with this dua :
forgive me laziness, from cowardice and avarice, from senility, and from punishment ,n the grave.
my my affairs, and that which You know better than 1. 0 Allah, are the best of, hose who purify
excesses in
my soul its godliness and purify it, for You
and a J 0 Allah gran,
seriously or in jest, by mistake or deliberately,
those sins which I committed
commute i 1 11 You are its Guardian and its Master, O Allah, I seek Your protection from knowledge
that [is myfault], O Allah, forgive me my past andfuture sins, those I have
Al-Bukhari (2893).
1
Muslim (2 7 05),at-Tirmidhi (352O, and an-Nasa i (3/53)-
2 Al-Bukhari (834), and 2 Muslim (2716), Abu Dawud (1550), and an-Nasa i (3/56)-
of an-Nasa (9936), Abu Ya
la 13
Sahih of Ibn Khuzaymah (2705), as-Sunan al-kubrd i
3 lire 3 Muslim (2739) and Abu Dawud (1545)-

Ibn as-Sunni (159).
543
542
that does not benefit, from a heart that not utterly humble, from a self that Allahu akbaru kabird,
is
isinsat',n
La ilaha illa-lldhu wahdahu la sharika lah,
and from supplications that are not accepted”' wa-l-hamdu li-llahi kathira, Subhana-llahi Rabbi-l-‘dlamin. La
hawla wa la quwwata ilia bi-llahi-l-'Azizi-l-Hakim.
‘ jMj ‘
^ til
j] ^JJ|
Allahumma-ghfir li wa-rhamni wa-hdini wa-rzuqni wa 'afini.
We relate in the Sahih of Muslim that Abu Hurayrah reported that the Messenger %
used to say: “O Allah, put right for me my religion, which is the preservation
of Allah
<y?j ^ O'® ^jf4' ‘^j^3 I of my affairs; put right for me my worldly life, in which is my existence; put right for me
Allahumma
4
inni
v
audhu
& £3 i js ^
bika mina-l-'ajzi wa-l-kasal, wa-l-jubni wa-l-
bukhl, wa-l-harami wa ‘adhabi-l-qabr. Allahumma dti
^ i my Hereafter, to which is my return; make life an increase for me in every good; and
make death for me a release from every evil!’'
nafsitaqwdhd
wa zakkiha. Anta Khayru man zakkaha, Anta Waliyyuha wa
Mawlaha.
Allahumma inni audhu bika min ‘ilmin layanfa, wa min qalbin la
yakhsha, wa min nafsin
m
m
Id tashba, wa min dawatin layustajdbu lahd.
We relate in the Sahih of Muslim that ‘All

% reported
>i§§
•> $4J
said: “0 Allah, guide me and rectify me!’
that the Messenger of All
1.
. V
Allahumma aslih li dini-lladhi huwa ‘ismatu amri, wa aslih li dunyaya-
llatifiha ma'ashi, wa aslih li akhirati-llati fiha maadi, wa-j'ali-l-haydta
ziyadatan lifi kulli khayr, wa-fali-l-mawta rahatan li min kulli sharr.
A;
Allahumma-hdini wa saddidni. We relate in the Sahihs of al-Bukhari and Muslim that Abdullah ibn ‘Abbas tigs,
According to another report he said: “0 Allah, I ask Youfor guidance

reported that the Messenger of Allah H used to say: “0 Allah, unto You I surrender
and rectitude’.’'
I myself, in You I believe, in You I put my trust, to You I turn in repentance, and with Your
help I dispute. 0 Allah, I seek refuge by Your power— there is no god but You— lest You
2
me astray. Who does not die, while jinn and mankind do!’
Allahumma inni as’aluka-l-hudd wa-s-sadad. I lead You are the Ever-Living
We relate in the Sahih of Muslim that Sa‘d ibn Abl Waqqas narrated that a
m
Bill
a *) « djgij di&j 443 ‘cUlii
bedouin came to the Messenger of Allah ^
and said: “Teach me something that I
(jl CoS "4s ^djl
^ (jii
can say. He sH replied: Say: There is no god but Allah, One without partner. Allah is
incomparably greatest and abundant praise is due to Allah. Glory be to Allah, the Lord
of •5 y OUc^Sj OjIj N
the Worlds. There is no power or strength except by Allah, the
All-Mighty, the All- Wise!’
He said: “Those are Allahumma laka aslamt, wa bika amant, wa ‘alayka tawakkalt, wa ilayka anabt,
for my Lord; what is there for me?” He said: “0 Allah, forgive me,
have mercy on me, guide me, sustain me, and grant me health and well-being!’* The wa bika khasamt. Allahumma inni audhu bi-'izzatika — Id ilaha ilia Anta — an
narrator had some doubt about 'And grant me health and well-being!’ tudillani. Anta-l-Hayyu-lladhi layamut, wa-l-jinnu wa-l-insdnu yamutiin.
5"
We relate in the Sunans of Abu Dawud, at-Tirmidhi, an-Nasa’i and Ibn Majah that
4
1 I auUaJ ilL ‘i ll>-j <u)l Sf s aJS 'J heard man say: “0 Allah, I ask
Buraydah <$, narrated that the Messenger of Allah sK? a
1^1 A N1 N tjJUJl 63 4jjl 0^ You because

the One Who
I bear witness that You are Allah, there
does not beget and is not begotten
is
and to
no god but You, the One, the Unique,
Whom no-one is equivalent He
!’
0 „ j, # said: “You have asked of Allah # by the name which, if asked by it, He gives, and
if implored by it, He responds and accepts.” 3
1 Muslim (2732). at-Tirmidhi (3567). and an-Nasa’i (8/260). 1 Muslim (2720).

2 Muslim (2725). 2 Al-Bukhari (7383) and Muslim (2717).
3 Muslim (2696). at-Tirmidhi (3471), and al-Hakim (1/504),
3 Abu Dawud (1493), Ibn Majah (2857), al-Futuhat (7/211),
544 545
Kitab al-Adhkar
According to another report he said: “You have asked Allah by His Greatest Nam
a hasan hadith.
1
9'3^ 3r?
wa-l-ahwa.
^ p Jl
According to at-Tirmidhi, this
min munkarati-l-akhldqi wa-l-amali
is
Allahumma inni a'udhu bika
18 at-Tirmidhi and an-Nasa that Shakal ibn
i <4 i j\ $\
i
4aj\ doi We relate in the Sunans of Abu Dawud, said: Messenge
zfathah on the shin and the kaf-
Humayd ^-which is written with
a3 jU pj fjj
& p <£& Sah,8each me a d«‘a.” He replied: “Say: O Allah,
I seek Your protection from
the
evil of my tongue, the evil of

my heart,
Allahumma inni as’aluka bi-anni ashhadu annaka Anta- ev of my
il
hearing, the evil of my sight, the
this is a hasan hadit .
sperm'!’ According to at-Tirmidhi,

2
llahu la ilaha ilia Anta-l-Ahadu-s-Samad, alladhi lam yalid the evil of my
wa lam yulad wa lam yaku-l-lahu kufuwan ahad. « >?3 \

i
t>? ^
We relate in the Dawud and an-Nasa that Anas
Sunans of Abu reported that i
%
he was sitting with the Messenger of Allah # while a man was performing saldh, then 3^ cm
supplicated, saying: “0 Allah, I ask You because to You belongs all praise. There is no god sam'i, wa min sham basan,
Allahumma inni a'udhu bika min sharri
but You, the Benefactor, Originator of the heavens and the earth. 0 Owner of Majesty sharri qalbi, wa min sham maniyyi.
wa min sharri lisani, wa min
it and Honour, 0 Living, 0 Self-Subsisting .” The Prophet *§ then commented: “He has
an-Nasa’I, with sahih isnads that
Anas
We relate in the books of Abu Dawud and
,
supplicated to Allah <§ by His Supreme Name; if called on [by it], He responds; and
if asked [by it], He gives.”

2

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The- Took of

Imam. Yahya, ibn. Sharaf an-Nawawi

'Revised and edited by

MUHAMMAD ISA WALEY

Sub-Editor Uthman Ibrahim-Morrison and Medina Whiteman '

whose constant encouragement

He has completely forgiven, Amin.

Distributors for UK & Europe

Azhar Academy Ltd. '

54-56 Little Ilford Lane +44 (20) 8911

Distributors for South Africa

very essence of worship.”

26. Description of the iqamah 70 Recitation of Qur’an 169

The takbirat al-ihram 80

greeting to end salah

of acceptance 167 noble land 217

The adhkar of the salah of need 276

to help the believers 311

own good qualities 398

What to say when asking for a woman’s hand in marriage from

209. Praise forsomeone who entertains a guest 420

THE BOOK OF REMEMBRANCES Contents

THE BOOK OP REMEMBRANCES

a need to because of fear of disorder or something similar

Chain op Transmission 578

WHAT HAS BEEN NARRATED ABOUT THE VIRTUE OF

allah # says: “And the remembrance of Allah is greater .” 1

Allah # also said: “So remember Me and I will remember you.”

We relate in the SahJhs of the Imams Abu Abdullah Muhammad ibn

> Qur’an 29:45.

ink of His words!’

We relate in the Sahih of Muslim also that Samurah ibn Jundab

Allah, Praise be to Allah, There no god but Allah, and Allah

llahi zinata ‘arshihi, subhana-llahi midada kalimatih.

We also relate from the Sahih of Muslim from Juwayriyah

4 Muslim (223), at-Tirmidhi (3512), an-Nasa’i

said: “Those words are for my Lord. But

& itdij \jJ aiiuJi 1 diii ii

La ilaha illa-llah, wahdahu la sharika lah, lahu-l-mulku y>y^\ ak Si] Jk ^ 46 ^ jS

whoever says Glory be to Allah and with His praise one

There is no god but Allah!’ 3 At-Tirmidhi described

evil is two rakahs of salah performed in the fore-

his Lord, compared to him who

And we relate from the Sahih of Muslim that Sa‘d ibn

power and no strength except by Allah!’*

with Islam as religion,

We relate in the Sunans of Abu Dawud and

which she was using to make tasbih. He

that Ibn Mas ud ^, narrated that the

6 ™ °n fin8erS f° r [thdr fingerSl

The Sunans of Abu Dawud and

Ibn Hajar grades

.oflfyj pJz*} 4J| i jUx!l

my Lord and to Htm belongs allpratse!”*

Siibhana Rabbi wa bi-hamdih, subhana Rabbi Abu Hurayrah

Al-hamdu li-llahi-lladhi radda ‘alayya ruhi wa ‘afani

WE relate from the Sahihs of two Imams of hadith Abu ‘Abdullah m, u ,

U^ La ilaha illa-llah, wahdahu

la sharika lah, lahu-l-mulk,

And we relate Abu Hurayrah

the Messenger of Allah H

UL i£aJI Jj A^Jij ‘AlilJlj pl)| 3

Al-hamdu li-llahi-lladhi khalaqa-n-nawma

jojl oA_s UJil juf jL