Prophetic Guidance CC 2nd Edn 1

PROPHETIC GUIDANCE
FOR EVERY MOMENT

Copyright © Dar al-Turath al-Islami (DTI)
By: Shaykh Umar Husayn al-Khatib

Translated by Amin Buxton
Edited by Yasser Ahmed Qureshi
Cover Design & Typesetting by Etherea Design
All rights reserved. No part of this publication may be reproduced, stored in

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ISBN: 978-981-09-4573-2
Prophetic Guidance
For Every Moment
Shaykh ¢Uma Ḥusay al-Khaṭīb

َّ ُ ُ ْ ْ ُ
ُ‫الل‬ ُ َّ َ َ َّ َ ُّ ُ ْ ُ ُ ُْ
‫ون يبِبكم‬ َِ ‫ع‬ ِ ‫ب‬ ‫ات‬ ‫ف‬ ‫الل‬ ‫ون‬ ‫ب‬ ِ ‫ت‬ ‫م‬ ‫نت‬ ‫ك‬ ‫ن‬ِ ‫إ‬ ‫ل‬ ‫﴿ق‬
ُ ُ َّ ْ ُ َ ُ ُ ْ ُ َ ْ َ
﴾‫حيم‬ِ ‫ور َّر‬
ٌ ‫َويغ ِف ْر لكم ذنوبكم َوالل غف‬
Say (to them, O Messenger of Allah s): if you love Allah, then
follow me and Allah will love you and forgive you your sins;
and Allah is Oft- Forgiving, All-Merciful.
Contents
7
AUTHOR’S BIOGRAPHY 13
INTRODUCTION 15
The Merit and Importance of Following the Prophet s 17
The Excellence of Allah’s Remembrance 19
SECTION ONE 21
Etiquettes of Waking Up, Purification, Dressing and
Invocations in the Last Portion of the Night
The Etiquettes of Waking Up 21
The Etiquettes of Using the Toilet 24
Attributes of the Fiṭrah 25
The Etiquettes of Wuḍū’ 26
The Etiquettes of Dressing 28
Intentions 28
Etiquettes 28
Things to Avoid 31
Prayers and Invocations in the Last Portion of the Night 32
Merits of the Night Prayer 32
Prayers and Invocations 33
Seeking Forgiveness 37
SECTION TWO 41
Etiquettes of the Call to Prayer, the Mosque and the Prayer

Etiquettes of the Call to Prayer 41
Etiquettes upon Leaving the Home 45
The Supplication of Going to the Mosque 46
Supplication Upon Taking Transport 47
Etiquettes Upon Entering the Mosque 48
Etiquettes Inside the Mosque 49
Preparation for Prayer 55
Etiquettes of the Prayer 57
SECTION THREE 59
The time between Fajr and Duḥā including the Adhkār,
Recitation of the Qur’ān and Bestowing Prayers upon the
Prophet
Making Use of the Time Between Fajr and Duḥā 64
Adhkār of the Morning and Evening 66
The Etiquettes and Merits of Reciting the Qur’ān 84

The Excellence of Bestowing Prayers Upon the Prophet 86
Muhammad s
The Duḥā Prayer 88
The Etiquettes of Leaving the Mosque 89
SECTION FOUR 91
Entering the Home, Eating and the Objectives of a Muslim

Etiquettes on Entering the Home 91
The Etiquettes of Eating 93
The Objectives of a Muslim 95
SECTION FIVE 97
A Description of the Messenger of Allah s

His Appearance s 98
His Walk s 99
His Speech s 100
His Time at Home s 101
His Comportment s Outside His Home 102
How He sat s With His Companions 103
His Comportment s With His Companions 104
His Silence s 105
SECTION SIX 107
Etiquettes at Work, the Ẓuhr Prayer and Social Relations

Etiquettes at Work 107
Intentions 107
Your Duties 108
Things to Avoid 110
The Muslim Woman at Work 112
The Ẓuhr Prayer 114
A Definition of Social Relations Acording to the Sacred Law 115
Your Parents 115
Your Spouse 116
Your Children 117
Your Relatives 117
Muslims 118
Non-Muslims 119
SECTION SEVEN 121
From ¢Aṣr until the Time You Sleep
The ¢Aṣr Prayer 121
Making Use of the Time Between ¢Aṣr and Maghrib 122
The Maghrib Prayer 123
Making Use of the Time Between Maghrib and ¢Ishā’ 124

The Merits of Gathering Together for the 125
Remembrance of Allah
The ¢Ishā’ Prayer 127
The Witr Prayer 128
Preparing for sleep 129
SECTION EIGHT 133
Prophetic Invocations and Etiquettes for Various Times

The Prayer of Seeking Guidance (Istikhārah) 133
The Prayer of Need 135
What to Say in Times of Trouble 137
What to Say in Times of Fear 138
What to Say in Times of Worry or Grief 139
What to Say When Tribulation Befalls You 140
What to Say When Confronted With a Difficult Matter 140
What to Say in Times of Financial Difficulty 141
What to Say When You Are Unable to Pay Back a Debt 142
Words of Protection for Young Children 143
What to Say if You See a Fire 143
What to Say at the End of a Gathering 144
What to Say on the Road 144
What to Say When Angry 145
What to Say When You Love Someone 146
What to Say if You See Someone Afflicted by Misfortune 147
What to Say on Entering the Marketplace 148
What Someone Who has a Foul Mouth Should Say 149
What to Say If Your Vehicle Encounters Problems 149
What to Say When Someone Does Good to You 150
What to Say if Someone Gives You a Gift 150

What to Say to Someone Who Prevents Harm From 151
Afflicting You
What to Say if You Fear Giving Something the Evil Eye 151
What to Say if You See Something That Pleases You or 152
Displeases You
What to Say if You Perceieve an Evil Omen in Something 153
What to Say When Visiting a Sick Person 154
Requesting Supplications from a Sick Person 154
The Ruling on Wishing for Death 155
The Supplication to Make When Someone Else Dies 156
What to Say Upon Hearing of a Friend’s Death 157

The Permissibility of Crying and the Impermissibility of 158
Excessive Lamentation
Consoling the Family of the Dead Person 159
Visiting Graves 160
What to Say in a Strong Wind 161
What to Say Upon Hearing Thunder 161
What to Say When Rain Falls 162
What to Say Upon Sighting the New Moon 162
SECTION NINE 163
Etiquettes of the Friday Prayer and Travelling

The Etiquettes of the Friday Prayer 163
The Etiquettes of Travelling 166
REFERENCES 175
‫ﷰ‬
uthor’s iography
7
Shaykh ¢Umar Ḥusayn al-Khaṭīb al-Anṣārī al-Awsī was born in 1969

(1390 Hijrī) in the city of Tarīm in Yemen’s Ḥaḍramawt Valley. The
city has been a centre of scholarship and piety since the dawn of
Islam. The Khaṭīb tribe to which he belongs traces its lineage back to
the great Companion, ¢Abbād bin Bishr al-Anṣārī, who was sent by
Abū Bakr al-Ṣiddīq to Ḥaḍramawt during his caliphate. The tribe has
produced scholars in every generation and Shaykh ¢Umar preserves
that great tradition.
Shaykh ¢Umar learnt the foundational Islamic sciences in his
early childhood. He memorised the Book of Allah in the Qur’ān
school founded by Imam Muḥammad Abū Murayyam, where he
also learnt the rules pertaining to Qur’anic recitation (tajwīd) from
Ḥabīb ¢Alī al-Mashhūr bin Ḥafīẓ.
He then furthered his study of the religious sciences in the
mosques, zawiyas and houses of Tarīm. He did so at a time when
a socialist regime was in power in South Yemen which attempted
to eradicate Islam from society. As a result, any religious learning
had to be conducted secretly. The famous Ribāṭ of Tarīm remained
closed for twenty five years until the regime fell and North and South
Yemen were reunited in 1990. Shaykh ¢Umar began studying at the
Ribāṭ after it re-opened under Ḥabīb Ḥasan bin ¢Abdullāh al-Shāṭirī
and his brother, Ḥabīb Sālim.
His teachers were and are the most prominent scholars of the
city, amongst them (other than those previously mentioned) Ḥabīb
13
PROPHETIC GUIDANCE FOR EVERY MOMENT
¢Umar bin ¢Alawī al-Kāf, Ḥabīb ¢Umar bin Aḥmad al-Mashhūr,

Shaykh Faḍl bin ¢Abd al-Raḥmān Bā Faḍl, Shaykh Muḥammad
bin ¢Alī Ba ¢Awḍān, Shaykh Muḥammad bin ¢Alī al-Khaṭīb and
Shaykh ¢Abd al-Qawī Bā Faḍl. He also studied at the hands of the
Mauritanian scholar, Shaykh Muḥammad al-Amīn al-Shinqīṭī. He
travelled to Syria and Egypt to benefit from scholars such as Shaykh
Muhammad Sa¢īd Ramaḍān al-Būṭī and Shaykh ¢Alī Jumu¢ah.
Along with his thirst for knowledge, Shaykh ¢Umar had a great
concern for calling to Allah and spreading the teachings of Islam.
Thus when the caller to Allah, Ḥabīb ¢Umar bin Hafīẓ, returned
to Ḥaḍramawt after a period of exile in North Yemen, the Shaykh
began to keep his company. He travelled with him to the city of al-
Shiḥr to learn from him and teach in Ribāṭ al-Muṣṭafā.
Ḥabīb ¢Umar then resettled in Tarīm and Shaykh ¢Umar was
constantly at his side, learning from him and working alongside him
as a teacher and a caller. His work contributed to the establishment
of Dār al-Muṣṭafā in 1994. Dār al-Muṣṭafā is a centre for traditional
Islamic learning based upon three foundations: attaining authentic
knowledge (¢Ilm), spiritual purification (Tazkiyah) and calling to
Allah (Da¢wah). Since its establishment Shaykh ¢Umar has taught
there, primarily in the disciplines of Jurisprudence (Fiqh and Uṣūl
al-Fiqh), Tenets of Faith (¢Aqīdah) and the Arabic language.
He has been on numerous trips teaching and calling to Allah to
the Hijaz, Syria, Egypt, Tunisia the United Arab Emirates, Indonesia,
Malaysia, Singapore, Japan and Britain.
He continues to teach at Dār al-Muṣṭafā. For a number of years
he has been khaṭīb of the local Masjid al-Rawḍah and continues
to deliver powerful sermons there. He is also a member of both
the Fatwā council of Tarīm and Dār al-Muṣṭafā and he supervises
research projects for the Tabah Foundation. In all that he does he
strives to perfect his following of the Messenger of Allah s and calls
others to do so. This book is a reflection of that. May Allah preserve
him and make him of the utmost benefit to this Ummah.
ntroduction
7
All praise belongs to Allah, and Allah’s prayers and

peace be upon our Master, the Messenger of Allah s
and all those who follow him.
This is a book describing the way of the beloved Prophet s with which
I wish to remind myself and my Muslim brothers and sisters. It has
been compiled with the intention of serving the Prophetic Sunnah
and spreading the noble character of the Prophet Muḥammad s. It is
hoped that this work will help Muslims to incorporate the Prophetic
programme into their daily lives. They may then come to love
following his path in every state and in so doing attain the love of
Allah, which is promised in His saying:
Say (O Messenger of Allah): if you love Allah,

then follow me and Allah will love you.1
They may also attain the pleasure of Allah and the

companionship of the Best of Creation s, who said: “A person is
with the one he loves.” He who loves somebody naturally imitates
them and follows their example.
This work has been compiled with reference to the books of
the authoritative scholars, and everything mentioned is backed up
by a ḥadīth of the Prophet s. Where this is not the case, narrations
mentioning etiquettes or invocations have been mentioned with
15
their authority.
I ask Allah out of His bounty and generosity that it be of benefit
and that it be sincerely for His sake. Whoever finds a mistake in it
then let him change it and inform me, as any shortcomings are my
own. May Allah attach our hearts to the way of the Beloved s and
make it sufficient for us, so that we do not follow any path other than
his.
16
INTRODUCTION
he erit and mportance

of ollowing the rophet s
Allah says:
Indeed a Messenger has come to you from amongst

yourselves: your suffering is grievous to him; anxious is
he concerning your welfare; to the believers he is most
compassionate and merciful. If they turn away, say: “Allah is
sufficient for me. There is no deity save Him. In Him I place
my trust and He is the Lord of the Mighty Throne.”2
O you who believe, fear Allah and say a right word so that He
may make your conduct sound and forgive you your sins; and
whoever obeys Allah and His Messenger has attained great
success.3
Those who obey Allah and the Messenger are with those upon
whom Allah has shown favour, among the Prophets, those
who are completely truthful*, the martyrs and the righteous,
and they are the best of company! Such is the bounty from
Allah and it is sufficient that Allah knows all.4
Say (O Messenger of Allah): if you love Allah, then follow me

and Allah will love you and forgive you your sins and Allah is
Oft-Forgiving, All-Merciful.5
Abū Mūsā al-Ash‘arī narrates that the Prophet s said: “A

metaphor for me and that with which I was sent is a man who comes
* The Ṣiddīqūn are people of complete truthfulness. They come immediately after
the Prophets in rank.
17
to a people and says: ‘My people! I have seen the (enemy) army with
my own eyes! I am a clear warner! Save yourselves! Save yourselves!’
A group of his people obey him and set out at nightfall unhurriedly
and are saved. Another group disbelieve him and when morning
comes they are still in the same place. The (enemy) army attacks
and annihilates them. This is a metaphor for those who obey me
and follow the (message) which I have brought and for those who
disobey me and deny the truth which I have brought.”6
Anas ibn Mālik g said that the Messenger of Allah s said to
him: “My son, if you are able night and day to protect your heart
from ill feeling towards anyone then do so. My son, to do that is from
my Sunnah and the one that gives life to my Sunnah is someone that
loves me.”
Another narration states: “The one that gives life to my Sunnah
gives life to me and will be with me in Paradise”7
The Prophet s said to Bilāl ibn al-Ḥārith g: “Be certain.”
“Be certain of what, O Messenger of Allah?” he asked
“Be certain, O Bilāl!”
“Be certain of what, O Messenger of Allah?”
“Whoever revives a practice from my Sunnah which had died
out after me will have a reward equal to those that act by it without
this reducing anything from their individual reward. Whoever
initiates a deviant innovation which is displeasing to Allah and His
Messenger will have a sin equal to those who act by it without this
reducing anything from their individual sins.”8
18
INTRODUCTION
he xcellence of llah’s emembrance
Allah says:
So remember Me and I will remember you, and be grateful to

Me and do not deny Me.9
O you who believe, make much remembrance of Allah.10
The Messenger of Allah s said: “The likeness of the one who

remembers his Lord and the one who does not remember his Lord is
the likeness of the living and the dead.”11
The Prophet s said: “Shall I not inform you of the greatest and
purest of your actions in the sight of your Lord; the action which
elevates you most; that which is better for you than spending gold
and silver; and better for you than to meet your enemy and for you
to strike their necks and they strike yours?”
“Of course,” they said.
“The remembrance of Allah,” he said.12
It has been narrated in a Ḥadīth Qudsī: “Allah Most High
states: ‘I am as My slave considers Me to be and I am with him when
he makes mention of Me. If he makes mention of Me to himself,
I mention him to Myself and if he makes mention of Me in a
gathering, I mention him in a superior gathering. If he draws near to
Me a handspan, I draw near to him an arm’s length, and if he draws
near to Me an arm’s length, I draw near to him a fathom’s length. If
he comes to Me walking, I come to him running.”13
The Prophet s said: “If a group of people sit in a gathering in
which they do not remember Allah, and do not bestow prayers upon
their Prophet, it will only be a source of regret for them. If He wishes
He will punish them, and if He wishes He will forgive them.”14
19
20
Section One
ETIQUETTES OF WAKING UP, PURIFICATION,
DRESSING AND INVOCATIONS IN THE LAST
PORTION OF THE NIGHT
The Etiquettes of Waking Up
When you wake up take care to implement the following:

Wake up before Fajr, even if only by a short time, but a time
sufficient for you to remember Allah, make wuḍū’ and perform two
units of prayer. The Prophet s said: “The Devil ties three knots on
the nape of your neck when you sleep. He strikes each knot and says:
‘You have a long night ahead of you, so sleep.’ If the person wakes up
and remembers Allah, one of the knots is untied. If he makes wuḍū’
another knot is untied, and if he prays then the last knot is untied.
He will then feel energetic and he will be in good spirits. If the knots
are left untied, however, that person will feel lazy and will be in bad
spirits.”15
Use the siwāk,* as it has been related that the Prophet s would
use it to freshen his mouth when he woke up in the night.16
On waking up you should say:
* Toothstick
21
ُ ُّ َ َ ْ َ ْ َ َّ
‫الي أحيَانا َبع َد َما أ َماتنَا وإِيلْ ِه النشور‬ ُ ْ
ِ ‫احلَمد‬
ِ ‫هلل‬
Praise be to Allah, Who brought us back to life after He made
us die, and to Him is the Resurrection.17
َ َّ ُ ْ
‫الي َعف ِان يف َج َس ِدي‬ ِ ‫هلل‬ ِ ‫احلَمد‬
ْ َ َ ُ َّ َ َ ‫َو َر َّد‬
ِ‫ع ر ْو ِح َوأ ِذن ِل بِ ِذك ِره‬
Praise be Allah, Who has blessed my body with good
health, has returned to me my soul and has permitted me to
remember Him.18
If you are able, recite these invocations taught to us by the

Prophet s:
َُ ‫ك‬ ُ ْ ُ َُ َُ َ ْ َ ُ َ ْ َ ُ َّ َ ٰ
‫ول احل َ ْم ُد‬ ‫ ل المل‬، ‫شيك ل‬ ِ ‫ال‬ ‫ه‬‫د‬ ‫ح‬ ‫و‬ ‫اهلل‬ ‫ال‬ ِ‫ال إِل إ‬
ُ ْ َ َ ْ ُ ٌْ َ َ ِّ ُ َ َ َْ
‫هلل َوال‬
ِ ‫هلل واحلَمد‬ ِ ‫ سبحان ا‬،‫وهو ع ك ش ٍء ق ِدير‬
ِّ‫العل‬َ ‫ب وال َح ْو َل وال قُ َّو َة إ َّال باهلل‬ ُ َ ‫واهلل أَ ْك‬
ُ ُ ‫ل إ َّال‬
‫اهلل‬ َٰ ‫إ‬
ِ ِ ِ ِ ِ ِ
ْ
ْ ‫الع ِظيْ ِم َر ِّب اغ ِف ْر‬
َ
‫ل‬ِ
There is no deity save Allah alone. He has no partners. To
Him belongs the dominion and all praise. He has power
over all things. Transcendent is Allah; all praise belongs to
Allah; there is no deity save Allah; Allah is most great; there
is neither power nor ability save by Allah, the Most High, the
Almighty. My Lord, forgive me.* 19
* The Messenger of Allah s informed us that if someone awakes at night and

reads this upon waking, they will be forgiven. If they supplicate, their supplication
will be answered and if they rise, make wuḍū’ and pray, their prayer will be accepted.
22
WAKING UP, DRESSING UP AND PURIFICATION
َْ ْ َ َّ َ َ َ ْ ُ َ ْ َ َّ َ ٰ
‫حانك الل ُه َّم َو ِبَ ْم ِد َك أ ْستَغ ِف ُر َك ِلن ِب‬ ‫ال ِإل ِإال أنت سب‬
ْ ْ ْ َ ُ ْ ً ْ ْ َّ َ َ ْ َ َ ُ َ ْ َ
‫حتَك الل ُه َّم ِزد ِن ِعلما َوال ت ِزغ قل ِب َبع َد ِإذ‬ ‫وأسألك ر‬
ُ ‫الو َّه‬
َ ‫ت‬ َ
َ ْ ‫ك أن‬ َ
َ َّ ً َ ْ َ َ ْ ُ ْ ْ ْ َ َ َ ْ َ َ
‫اب‬ ‫هديت ِن وهب ِل ِمن لنك رحة ِإن‬
There is no deity save You, transcendent are You, O Allah,
and praise be to You as You praise Yourself. I seek Your
forgiveness for my sins and I ask for Your mercy. O Allah,
increase me in knowledge and do not allow my heart to
deviate after You have guided me. Grant me mercy from
Your presence, for truly You are the Bestower.20
Then recite the last ten verses of Sūrat Āl ‘Imrān (3:190-200)21
23
he tiquettes of Using the oilet
The etiquettes that should be observed when using the toilet are as
follows:
 When entering the toilet say:
َ ُ ْ ُ َ ِّ َّ ُ َّ
َ‫ك م ْن اخلُبُث واخلَب‬
‫ث‬
ِ ِ ‫ئ‬ ‫ا‬ ِ ِ ِ‫ اللهم ِإن أعوذ ب‬،‫هلل‬
ِ ‫ِمْسِب ا‬
In the name of Allah, O Allah, I seek refuge with You from
male and female devils.22
 Enter the toilet with your left foot.23

 When you need to expose your private parts say:
ُ َّ َ ٰ َّ
‫ال ْي ال ِإله ِإال هو‬
ِ ‫هلل‬
In the name of Allah, there is no deity save Him.* 24
 Do not enter carrying anything upon which there is the name of

Allah and His Messenger s
 When relieving yourself put your weight on your left foot
 Do not face the qiblah and do not turn your back to it
 Do not speak
* The Messenger of Allah s said: “The screen between the eyes of the jinn and
the nakedness of the children of Adam is for a Muslim to say upon removing his
clothes: ‘In the name of Allah, there is no deity save Him.’”
24
 Do not urinate standing up*

 Exit the toilet with your right foot saying:
َ َ ََ َ َ َ ْ َ َّ ُ ْ َ َ ْ ُ
‫وعف ِان‬ ‫ب ع ِّن األذى‬ ‫الي أذه‬ ِ ‫ احلَمد‬..‫غف َرانك‬
ِ ‫هلل‬
I seek Your forgiveness. Praise be to Allah Who has removed
harm from me and blessed me with good health.25
Attributes of the Fitrah
Al-Sayyidah ‘Ā’ishah j narrates that the Messenger of Allah s said:

“Ten things are amongst the attributes of the fiṭrah:** shortening the
moustache, leaving the beard (to grow), (using) the siwāk, inhaling
water through the nose (during wuḍū’), trimming the nails, cleaning
the knuckles, removing under-arm hair, shaving the pubic hair,
cleaning oneself with water after relieving oneself and washing the
mouth out with water (during wuḍū’).”26
* If you are outside: distance yourself from people, cover your nakedness as much
as possible, do not urinate in a hole or in a place where people congregate or shade
themselves from the sun.
** What is meant by the word fiṭrah here is the natural state that an upright person
should be in.
25
he tiquettes of Wuḍū’
Make wuḍū’ as completely as possible as follows:

 Use a siwāk
 Say at the beginning*:
‫ِمْسِب اهلل‬
In the name of Allah
 Wash your hands**

 Wash out your mouth and nose
 Wash your face with the appropriate intention
 Wash your forearms
 Wipe your entire head
 Wash your feet
In doing so you should take care to:

 Rub your body parts, as opposed to merely pouring water over
them.
 Wash your right hand and foot before the left
* If you forget to say it at the beginning, then do so at any point during the wuḍū’
or even after it, but before the recommended supplication after wuḍū’.
** It is best at this point to intend performing the sunnah actions of wuḍū’ and
then upon washing the face to intend making wuḍū’ or any similar intention, as
mentioned by the scholars.
26
 Extend the washing of the face, arms and feet beyond the
minimum requirement.
 Wash each body part three times*
 When you finish, raise your arms to the sky such that the white
of your armpits could be seen,27 and say:
ْ َ َُ َ َ ُ َ ْ َ ُ َّ َ ٰ َّ ْ ُ َ ْ َ
‫ل وأش َه ُد‬ ‫شيك‬ ِ ‫ال‬ ‫ه‬ ‫د‬ ‫ح‬ ‫و‬ ‫اهلل‬ ‫ال‬ ‫أشهد أن ال ِإله ِإ‬
ْ ْ َّ ُ ُ َ ُ ُ ْ َ ً َّ َ ُ َ َ ِّ َ َّ َ
ُ
‫ الل ُه َّم اج َعل ِن ِم ْن‬،‫ول‬ ‫أن [سيدنا] ممدا عبده ورس‬
َّ َ َ َ ْ ُ َ ِّ َ َ ُ ْ ْ ْ َ َّ َّ
‫حانك الل ُه َّم‬ ‫ سب‬.‫ابني واج َعل ِن ِمن المتطهرين‬ ‫اتلو‬
َ َ
ُ ُ‫ت أ ْستَ ْغف ُر َك وأت‬ َ َّ
َ ْ ‫ل إال أن‬ َٰ َ
ْ ُ َ ْ َ َْ َ
‫وب‬ ِ ِ ‫وبم ِدك أشهد أن ال ِإ‬ ِ
َ ْ
.‫ِإيلك‬
I bear witness that there is no deity save Allah alone. He has

no partners. I bear witness that [our Master]** Muhammad is
His slave and messenger.28 O Allah, make me amongst those
who constantly repent to You and seek to purify themselves.29
Transcendent are You, O Allah, and praise be to You as You
praise Yourself. I bear witness that there is no deity save You.
I seek Your forgiveness and I repent to You.30
 Say also:
ْ َ َ ْ ‫وو ِّس‬ ْ َّ ُ َّ
َ ‫اغ ِف ْر ل َذنْب‬
‫ارك ِل يف ِر ْز ِق‬
ِ ‫وب‬ ‫ي‬‫ار‬
ِ ‫د‬ ‫يف‬ ‫ل‬ِ ‫ع‬ ِ ِ ‫اللهم‬
O Allah, forgive me my sins, make expansive my abode***, and

bless and increase my provision.31
* This is a description of the wuḍū’ of the Prophet s as narrated in al-Bukhārī and

Muslim and the other ḥadīth collections. The wuḍū’ of someone following these
instructions will be correct according to all the recognised schools of jurisprudence.
** ‘Our Master’ is an addition to the original supplication which is recommended
to make out of veneration for the Messenger of Allah s.
*** In this life, the grave and the next life (Ibn ¢Allān)
27
he tiquettes of ressing
When getting dressed you must look at your intention in doing so.
You must also observe certain etiquettes and avoid certain things.
Intentions
You should dress with the intention of displaying your beauty to

Allah and showing Him the fruits of His blessings out of gratitude to
Him. The Messenger of Allah s: “Truly Allah loves if He bestows a
blessing upon His slave to see the fruit of that blessing upon him.”32
You should intend following the Prophet s in covering your
nakedness and covering that which one would be ashamed to
uncover.
You should intend manifesting the beauty and perfection of
Islam, on the basis of the ḥadīth: “You are going out to your brothers,
so make your clothes and your saddles fine so that you stand out
amongst the people.”33
Etiquettes
Choose for yourself the clothing which is closest to the Sunnah. The
most beloved clothing to the Prophet s was a long shirt (qamīṣ),34
because it covers the body. He purchased a pair of trousers and wore
them, as has been firmly established in the ḥadīth. He also permitted
some of his Companions to wear them.35
Priority should be given to clothing that is unprovocative and
modest. The Prophet s said: “Modesty and īmān accompany one
another, so if one is removed, the other follows it.”36 This applies to
both men and women. Allah says:
28
O Prophet! Tell your wives and daughters and the believing

women that they should cast their outer garments over
themselves, that they be known and not molested, and Allah
is Oft-Forgiving, Most Merciful.37
A Muslim woman should reserve her love of beautification

for her husband, as it is part of her being a good wife. Asmā’ bint
Yazīd al-Anṣāriyyah j said to the Prophet s: “You (men) have been
preferred over us since you have been given the Friday Prayer, the
congregational prayer, visiting the sick, the funeral prayer, the ability
to make Ḥajj repeatedly and above all of this, struggling in the path
of Allah.”
The Prophet s replied: “For one of you to be a good wife to her
husband and to seek his pleasure and to try and be in agreement with
him equals all of this.”38
When you look at yourself in the mirror say:
ُ ُ َ َ‫ق ف‬ ْ َ ْ َّ َ َ َ َّ ُ َّ
.‫ح ِّس ْن خل ِق‬ َ ِ ‫ت َخل‬ ‫هلل اللهم كما حسن‬ ُ ْ
ِْ‫ج‬ْ َ َ َ ُ َ َّ َ ُ َ َّ َ َ ْ َ َّ َ ْ َّ ُ ْ
‫ه‬ ‫الي سوى خل ِق فعدل وكرم صورة و‬ ِ ‫احلَمد‬
ِ ‫هلل‬
‫ني‬ ُ ‫وج َعلَن م ْن‬
َ ‫الم ْسلم‬ َ ‫ح َّسنَها‬ َ َ‫ف‬
ِِ ِ ِ
All praise be to Allah. O Allah, just as You have made my

outward appearance beautiful, make my character beautiful.
Praise be to Allah, Who has given order and proportion to
my outward appearance, has honoured and made beautiful
the form of my face and has made me a Muslim.39
Do not stand for long in front of the mirror.

When putting on your clothes, say:
َ ‫الي َك َسان َه َذا‬

ْ ‫ور َزقَنيه م ْن َغ‬ َّ ُ ْ
‫ي‬
ِ ِ ِ ِ ِ ِ ِ ‫ِمْسِب اهلل احلَمد‬
‫هلل‬
ْ‫ك م ْن َخ ْيه وم ْن َخي‬ َ ُ َ ْ َ ِّ َّ ُ َّ َّ ُ ِّ ْ َ
ِ ِ ِِ ِ ‫ اللهم إِن أسأل‬،‫حو ٍل ِمن وال قوة‬
29
ُ َ ‫ش َما ُه َو‬
ِّ َ ‫شهِ و ِم ْن‬ َ ُ ُ َ َُ َ ُ َ
ِّ َ ‫ك ِم ْن‬
‫ل‬ ِ‫ وأعوذ ب‬،‫ما هو ل‬
In the name of Allah. Praise be to Allah Who clothed me with
this garment and provided me with it without any ability or
power on my part.* O Allah, I ask You for its good and the
good that it may be used for, and I take refuge with You from
its evil and the evil that it may be used for.40
Begin with the right side when dressing, because it pleased

him s,41 and he commanded us to do so.42
If you are putting on a new garment for the first time say:
َ ُ َ ْ َ َ ُ َ ْ َ ْ َ ْ َ َ َ ْ َ ُ ْ َ َ َ َّ ُ َّ
َ ْ ‫وخ‬
َ‫ي ما‬ ‫اللهم لك احلمد أنت كسوت ِنـي ِه أسألك خيه‬
َُ َ ُ َ ِّ َ ِّ َ ْ َ ُ ْ ُ َ ُ َ َ ُ
‫ص ِنع ل وأعوذ بِك ِمن شهِ وش ما ص ِنع ل‬
O Allah, all praise is Yours, since You are the One Who has
clothed me with this. I ask You for its good and the good that
it was made for, and I take refuge with You from its evil, and
the evil it was made for.43
Say also:
‫ار ْي بِ ِه َع ْو َر ِت‬ َ ُ‫الي َك َسان َما أ‬

‫و‬ ِ
َّ ُ ْ
‫هلل‬
ِ ِ
ُ ََ
‫وأتَ َّمل بِ ِه يف َحيَ ِات‬
Praise be to Allah who has clothed me with that with which I
may conceal my nakedness and beautify myself in my life.**44
* The Messenger of Allah s informed us that whoever reads this will be forgiven
their past sins.
** The Messenger of Allah s informed us that whoever makes this supplication
and then takes his old garment and gives it away in charity will be in the care and
protection of Allah and in the path of Allah in life and in death.
30
If you see someone else wearing a new garment say to them:

ً ْ َ ً َ ْ ُ ً ْ َ ْ ً ْ َ ْ َْ
‫ت ش ِهيدا س ِعيدا‬ ‫حيدا وم‬
ِ ‫ِالبس ج ِديدا و ِعش‬
Wear a new garment, live a praiseworthy life, and die as a
martyr, in a state of felicity.45
Things to Avoid
Do not be excessive in wearing fine clothes because a lack of concern

for finery is a sign of faith.46 The Prophet s said: “If someone leaves
fine clothes out of humility when he is able to afford them, Allah
calls him on the Day of Judgement in front of all creation and allows
him to choose whichever robe of faith he wishes to wear.”* 47
Beware of wearing a garment with the intention of being seen
in it, because the Prophet s said: “If someone wears a garment to
be seen in it, Allah will clothe him on the Day of Judgement with a
degrading garb, and then the Fire will engulf him.”48
Do not imitate the disbelievers and debased people whoever
they may be and whatever attention-seeking clothes they choose to
wear, since the Prophet s said: “He who imitates a people is one of
them.”49
Men should not lower their trousers below their ankles because
it is contrary to the Sunnah, and to do so out of arrogance is
prohibited. The Prophet s said: “Allah Almighty does not look upon
the one who allows his lower garment to drag along the ground out
of arrogance.”50
* Another narration states: “Allah will clothe him in a robe of nobility.”
31
rayers and nvocations

in the ast ortion of the ight
Merits of the Night Prayer
Allah says:
The slaves of the Beneficent are...those who spend their nights

in prostration and standing for the sake of their Lord.51
The Messenger of Allah s said:

“The best prayer after the obligatory prayer is the night prayer.”52
“You must perform the night prayer for verily it is the way of the
righteous who came before you; it is a means of drawing near to your
Lord; it erases your bad deeds, and prevents you from committing
sins.”53
“If a man wakes up in the night and wakes up his wife and then
they both pray two units they will be written amongst those who
remember Allah in abundance.”54
The night prayer is also a means of protecting yourself from the knots
which the Devil ties on the back of your neck, as in the previously
mentioned ḥadīth.
32
Prayers and Invocations
Begin with the following supplication:

َ َ ْ َ ْ َ َ َ ْ َ َ َ ْ َّ َ َّ ُ َّ
‫اط َر‬
ِ ‫سا ِفيل ف‬ ِ‫اللهم رب ِجبا ِئيل و ِميك ِئيل وإ‬
َ
ُ ْ َ َ ْ َ َ َّ َ ْ َ َ َ ْ َ ‫او‬
‫ت تك ُم‬ ‫ب والشهاد ِة أن‬ َ َ َّ
ِ ‫ات واألر ِض علِم الغي‬ ِ ‫السم‬
َ ْ ْ َ ُ َْ ُ َ َ َ َ َ ََْ
‫ ِاه ِد ِن ل ِ َما اختُ ِلف‬،‫يما كنوا ِفي ِه يتَ ِلفون‬ ‫بني ِعبا ِدك ف‬
َ ِ ‫اء إ َل‬ُ ََ ْ َ ْ َ َ َّ َ ْ ِّ َ ْ َ
‫اط‬ٍ ‫ص‬ ِ ‫ِفي ِه ِمن احلق بِإذنِك ِإنك ته ِدي من تش‬
‫يم‬ َ ْ ُ
ٍ ‫مست ِق‬
O Allah, Lord of Jibrā’īl and Mīkā’īl and Isrāfīl, Creator of the
heavens and earth, Knower of all that is seen and unseen, it is
You who will judge between Your servants in those matters
over which they have differed, guide me by Your permission
in those matters in which the truth has become unclear, truly
You guide who You wish to a Straight Path.55
Then pray the witr prayer if you did not pray it before you slept,
acting upon the ḥadīth: “Make the witr prayer your final prayer of the
night.”56 If you are able to pray three units, that is good, and better
still is five, seven or nine units, and the best is eleven. Al-Sayyidah
‘Ā’ishah j describes the Prophet’s s night prayer as follows: “He
would pray four units – do not ask about their beauty and length.
Then he would pray another four units - do not ask about their
beauty and length, and then three units.”57
In the last three units of witr recite in the first unit (after Sūrat
al-Fātihah) Sūrat al-A‘lā, in the second Sūrat al-Kāfirūn and in the
third al-Ikhlāṣ, al-Falaq and al-Nās.58
Repeat three times, lengthening and raising your voice on the
third occasion:59
33
ُ
َ ‫الق ُّدوس َر ِّب‬
ُّ ‫المالئِك ِة‬ َ ‫ان‬َ َ ْ ُ
‫وح‬
ِ ‫والر‬ ِ ‫الم ِل ِك‬ ‫سبح‬
Glory be to the Sovereign, the Transcendent, the Lord of the
angels and the Spirit.
Then say:
َ َ ُ َ َ َ َ ‫وذ بر َض‬ َ ُ َ ِّ َّ ُ َّ
‫اك ِمن َسخ ِطك وأ ُعوذ بِ ُم َعافاتِك‬ ِ َ ِ ‫اللهم ِإن أع‬
َ َ ً ََ ْ ُ َ ْ َ ُ َ َ ُُ
‫اء َعليْك‬ ‫وب ِتك وأ ُعوذ بِك ِمنك ال أح ِص ثن‬ ‫من عق‬
َ َْ َ
َ ْ‫ت َك َما أثْنَي‬ َ
َ ْ ‫أن‬
‫ت َع نف ِسك‬
O Allah, I seek refuge in Your pleasure from Your wrath, and
in Your pardon from Your punishment, and I seek refuge in
You from You. I am unable to truly praise You. You are as
You have praised Yourself.60
Then you must supplicate, because this is a time in which

supplications are answered. It has been narrated in a ḥadīth qudsī:
“Allah descends* every night to the lowest heaven after a third of the
night has passed and says: ‘I am the Sovereign. Who is calling upon
Me so that I may answer him? Who is asking Me so that I may give
to him? Who is seeking My forgiveness so that I may forgive him?’
He remains in this state until the break of dawn.”61
The following is a selection of supplications from the Qur’ān
and the Sunnah for you to read:
َ َّ َ َ َ ْ َ ْ َ َّ َ َ َ ْ َ ُ ْ َ ْ َ ْ ْ َ ِّ َ
‫ع َو َع‬ ‫﴿رب أو ِزع ِن أن أشكر نِعمتك ال ِت أنعمت‬
ِّ ُ َ َ َ ‫ال َّي َوأَ ْن أَ ْع َم َل‬
‫احلًا ت ْر َض ُاه َوأ ْص ِل ْح ِل ِيف ذ ِّر َّي ِت ِإن‬
ِ ‫ص‬ َ ‫َو‬
ِ
ْ ِّ
َ ‫ت إيلْك َوإن م َن ال ُم ْسلم‬ َ َ ُ ْ ُ
﴾ ‫ني‬ ِِ ِ ِ ِ ‫تب‬
* This should not be understood literally as Allah Exalted is beyond being

restricted to time and space.
34
My Lord, inspire me to be grateful for the blessings You have

bestowed upon me and my parents; and inspire me to do good
works which are pleasing to You and be gracious to me in my
progeny. Truly I have turned to You in repentance and I am
one of those who has submitted to You.62
ْ ََ ُ َ َّ َ ُ ْ َ ْ ِّ َ
‫الصال ِة َو ِمن ذ ِّر َّي ِت َر َّبنَا َوتق َّبل‬ ‫﴿رب اجعل ِن م ِقيم‬
ْ
َ ‫ال َّي َولل ُم ْؤمن‬ ْ َ َّ َ
َ ‫اغف ْر ل َول َو‬ َ ُ
‫ني‬ ِِ ِ ِ ِ ِ ِ ‫ ربنا‬، ‫دعء‬
ُ ‫احل َس‬ْ ُ َُ ََْ
﴾‫اب‬ ِ ‫يوم يقوم‬
My Lord, make me one who establishes the prayer, and from

my descendants as well. O Lord accept my prayer. O Lord,
forgive me, my parents and the believers on the Day that the
Reckoning is established.63
َ ‫ين َسبَ ُقونَا ب‬ َ ‫ال‬ َّ َ َ ْ َ َ َ ْ ْ َ َّ َ

‫ان‬
ِ ‫اإليم‬
ِ ِ ِ ‫إلخوانِنا‬ِ ‫﴿ربنا اغ ِفر لا و‬
َّ ِّ ًّ َ ُ ُ ََْْ
‫آمنُوا‬
َ ‫ين‬
َ ‫ل‬ ِ ‫َوال تعل ِيف قلوبِنا ِغال ل‬
ٌ ‫وف َّرح‬ ٌ ُ َ َ َّ َ َّ َ
﴾ ‫يم‬ ِ ‫ربنا إِنك رؤ‬
Our Lord, forgive us and our brothers who came before us

into the faith, and put no rancour in our hearts toward those
who believe. O Lord, You are Most Kind, Most Merciful.64
ْ َ َْ َ ْ ُ َ ْ َ َ ْ َّ ُ َّ
‫ب وقد َرتِك ع اخلل ِق أح ِي ِن ما‬ ‫اللهم بِ ِعل ِمك الغي‬
ً َ َ ََ َ ْ َ َّ َ َ ً َ َ
،‫ت احلَيَاة خ ْيا ل وتوف ِن إِذا ع ِلمت الوفاة خيا ل‬ َ ‫َعل ْم‬
ِ
َ َُ ْ َ ََّ َ ْ َ ُ َ
ْ َ ‫اللَّ ُه َّم إن أ ْسألك َخشيَتَك يف‬ َ ِّ
‫ب والشهاد ِة وأسألك‬ ِ َ ‫الغي‬ ِ
ْ َ َ ُ َ َ ِّ ‫َك َم َة احل َ ِّق يف‬
‫ب وأ ْسألك القص َد يف ال ِغ َن‬ ِ ‫الر َضا والغ َض‬ ِ
َ َ َّ ُ َ ُ َ َ
ْ ُ ْ َ َ ً َ َ ُ َ ْ َ ْ َ
‫ني ال‬ ٍ ‫والفق ِر وأسألك ن ِعيما ال ينفد وأسألك قرة ع‬
35
ْ َ َ ْ َ َ َُ ْ َ َ ْ َ َُ ْ َ ُ َْ َ
‫العي ِش‬ ‫الر َضا َبع َد الق َضا ِء وأسألك برد‬ ِّ ‫ك‬ ‫تنق ِطع وأسأل‬
َ َّ َ ْ َ
َ َّ َ َّ َ ُ ْ َ ‫َب ْع َد‬
‫الظ ِر ِإل َوج ِهك والش ْوق ِإل‬ ‫الم ْو ِت وأسألك لة‬
َّ ‫ اللَّ ُه َّم َز ِّي‬،‫ض ٍة وال فِتْنَ ٍة ُم ِضلَّ ٍة‬
‫نـا‬ َّ ‫اء ُم‬
ِ َ ‫يض‬
َّ َ ْ ‫ك يف َغ‬ َ َ
ِ‫ِلقائ‬
ِ
ْ
َ ‫واج َعلنَا ُه َد ًاة ُم ْهتَ ِد‬ ْ َ َ
‫ين‬ ‫ان‬
ِ ‫بِ ِزين ِة اإليم‬
O Allah, by Your knowledge of the unseen, and Your power
over creation, let me live as long as life is better for me and
take my life if You know death to be better for me. O Allah,
I ask for fear of You in private and in public; I ask for true
speech in contentment and anger; I ask You for moderation
in wealth and poverty; I ask You for bliss which never ends; I
ask You for joy which never ceases; I ask You for contentment
with Your decree; I ask You for a life of bliss after death; I ask
You for the pleasure of looking upon Your countenance and
longing to meet You without suffering or misleading trials
befalling me; O Allah, beautify us with the adornment of
faith and make us amongst the guided who guide others.65
ْ ُّ َ َ َ َ ُ َ ْ َ ْ َ َ َ ُ َ َ ِّ َّ
‫الرش ِد‬ ‫الل ُه َّم ِإن أ ْسألك اثلَّبَات ِيف األم ِر وأسألك ع ِزيمة‬
ً َ َ َُ ْ َ َ َ َ َ ْ ُ َ َ َ ْ َ ْ ُ َ َُ ْ َ
‫وأسألك شكر نِعم ِتك وحسن ِعبادتِك وأسألك لِسانا‬
َ ُ َ ْ َ ُ َ ْ َ َ ِّ َ ْ َ ُ ُ ُ َ ً ْ َ ً ْ َ َ ً َ
‫أسألك‬ ‫صا ِدقا وقلبا س ِليما وأعوذ بِك ِمن ش ما تعلم و‬
َّ
‫ت َعال ُم‬ َ ْ ‫ك أَن‬
َ َّ ُ َ ْ َ َّ َ ُ ْ َ ْ َ ُ َ ْ َ َ ْ َ ْ
‫ي ما تعلم وأستغ ِفرك ِمما تعلم ِإن‬ ِ ‫ِمن خ‬
ُْ
‫الغيُوب‬
O Allah, I ask You for firmness in the religion, guidance
accompanied with firm resolve, gratitude for Your blessings
and perfection of my worship of You. I ask You for a truthful
tongue and a sound heart. I take refuge in You from the evil
which Your knowledge encompasses, I ask You for the good
which Your knowledge encompasses and I seek forgiveness
for that which Your knowledge encompasses, truly You have
absolute knowledge of the unseen*.66
* Shaddād bin Aws g heard the Prophet s saying: “If you see people amassing
gold and silver then amass (the reward) of these words.”
36
Seeking Forgiveness
You must also seek forgiveness from Allah at this time. Allah has
described those servants who are beloved to Him in the Qur’ān as:
Those who seek forgiveness in the last portion of the night.67
The following are a number of formulae of seeking forgiveness that

have been narrated in the ḥadīth:
َ ‫ال‬ُّ ُ ْ َ ً َ ً ْ ُ ْ َ ُ ْ َ َ ِّ َّ ُ َّ
‫نوب‬ ‫ت نف ِس ظلما ك ِثيا وال يغ ِفر‬ ‫اللهم إِن ظلم‬
َ
َ‫ك أنْت‬ َ َّ ْ َ ْ َ َ ْ ْ ً َ َ ْ ْ َ َ ْ َ َّ
ْ
‫إِال أنت فاغ ِفر ل مغ ِفرة ِمن ِعندك وارح ِن إِن‬
ُ ‫الر ِح‬
‫يم‬ ُ ‫الغ ُف‬
َّ ‫ور‬ َ
O Allah, I have greatly wronged myself so grant me

forgiveness, for no-one save You may forgive my sins and
show me mercy, and truly You are the Oft-Forgiving, the
Most Merciful.68
ُ َ َْ ُ َّ َ َّ َ ْ ْ َّ ُ َّ
ُ ‫قد ْم‬
‫س ْرت وما‬ ‫ت وما أخ ْرت وما أ‬ ‫اللهم اغ ِفر ِل ما‬
ِّ َ ُ َ ْ ِّ َ
َْ َ ْ َ ُ ْ‫سف‬ َ ْ َ‫ت وما أ‬
ُ ْ‫أَ ْعلَن‬
‫المقد ُم‬ ‫ت أعل ُم به ِمن أنت‬ ‫ت وما أن‬
‫ت‬َ ْ ‫الم َؤ ِّخ ُر ال هلإ َ إ َّال أَن‬
ُ ‫ت‬ َ ْ ‫وأَن‬
ِ
O Allah, forgive me for what I have committed previously,
what I will do, what I have done in secret and in private,
for my excesses, and for that about which You have more
knowledge than I. You are the One who puts people ahead
and puts people behind. There is no deity save You.69
‫وب‬
ُُ
‫ن‬ ‫ذ‬ ‫ن‬ ‫م‬ ُ ‫ك أَ ْو َس‬
‫ع‬
َ ُ َ ْ َ َّ ُ َّ
‫اللهم مغ ِفرت‬
ِ ِ
َ ْ َ َ َ َ
‫حتُك أرج ِعن ِدي ِمن ع َمل‬ ‫ور‬
37
O Allah, Your forgiveness is more expansive than my sins

and I have more hope in Your mercy than in my deeds. (three
times)* 70
َْ َ َ َ ْ ُ ْ َ َ ُ ُ َ ِّ َّ ُ َّ
‫ش َك بِك وأنا أعل ُم‬ِ ‫اللهم ِإن أع َوذ بِك أن أ‬
َْ َ ْ
‫وأ ْستَغ ِف ُر َك ِلا ال أعل ُم‬
O Allah, I seek refuge in You from knowingly associating
partners with You, and I seek Your forgiveness for that which
I do not know. (three times)** 71
َّ
َ ‫الظالم‬ َ َ َ ْ ُ َ ْ َ َّ َ ٰ َ
ُ ْ‫ك إ ِّن ُكن‬
‫ني‬ ِ ‫ت ِمن‬ ِ ‫ال ِإل ِإال أنت سبحان‬
There is no deity save You, transcendent are You, truly I am
amongst the wrongdoers.*** 72
* The Prophet s said to the Companion who said this: “Stand up, for Allah has
forgiven you.”
** The Prophet s said: “Shirk (attributing partners to Allah) is harder to detect
amongst you than the crawling of an ant, but I will guide you to something which if
you do it, Allah will remove from you the lesser shirk and the greater shirk.” He then
taught them this supplication. What is meant by the greater shirk is worshipping
deities alongside Allah and lesser shirk is riyā’ or showing off in acts of worship, and
this supplication is a protection from both types.
*** The Prophet s informed us that whenever a Muslim makes this supplication
requesting something it is answered.
38
If you wish to do more read the following:
ُ ‫الر ِح‬
‫يم‬ ُ ‫اتل َّو‬
َّ ‫اب‬ َّ ‫ت‬َ ْ ‫ك أَن‬
َ َّ َّ َ َ ْ ُ ْ
‫َر ِّب اغ ِف ْر ِل وتب ع ِإن‬
My Lord, forgive me and turn to me, truly You are the Oft-
Returning, the Most Merciful. (100 times)* 73
َ ُ َُ َ ُ ْ َ ْ َ ْ َ َ َ ْ ُ
‫وب ِإيلْ ِه‬ ‫وبم ِدهِ أستغ ِفر اهلل وأت‬
ِ ‫هلل‬
ِ ‫سبحان ا‬
Transcendent is Allah, and praise be to Him as He praises
Himself; I seek the forgiveness of Allah and I repent to
Him.** 74
َ ُْ َ ُْْ َ ََْْ
ِ ‫أستغ ِف ُر اهلل لِلمؤ ِم ِنني والمؤ ِمن‬
‫ات‬
I seek forgiveness for the believers, male and female.
(27 times) *** 75
* The Companions would count the Prophet s reading this supplication one
hundred times in one sitting.
** Al-Sayyidah ‘Ā’ishah j narrates that the Prophet s read this abundantly before
his death.
*** The Prophet s informed us that whoever says this twenty-seven times a day will
be amongst those whose prayers are answered and those through whom the people
of the Earth are given provision.
39
40
ection wo
ETIQUETTES OF THE CALL TO PRAYER,
THE MOSQUE AND THE PRAYER
tiquettes of the all to rayer
If you are able to be a mu’adhin (caller to prayer) and work for the
sake of Allah (without pay), then do so, because in the call to prayer
are huge benefits and vast gifts which have been mentioned in the
ḥadīth. One of these is that everything and every person who hears
your call will bear witness for you on the Day of Judgement. Other
benefits are that forgiveness will be sought for you and you will attain
forgiveness; your Lord will take care of you and you will be amongst
those that the Prophet s prayed for. You will be safe from the terrors
of the Day of Judgement and you will not be taken to account.
Instead you will wait on a hill made of musk until the creation has
been judged. On that day the callers will also have long necks. You
will also emerge from your grave giving the call to prayer.* 76
When you hear Allah calling you to prayer then realise the
greatness of the call, and beware of being engaged in anything else at
that time, even seeking knowledge or an act of worship.
Respond to everything the mu’adhin says except when he says
‘come to prayer, come to success,’ at which point say:
* Men should give the call to prayer in their homes, especially if they live in a place
where the call of the mosque cannot be heard outside
41
َّ َ ُ َ
‫ال َح ْول وال ق َّوة ِإال بِاهلل‬
There is no strength or power save by Allah.* 77
After the mu’adhin bears witness that ‘there is no deity save

Allah and Muḥammad is the Messenger of Allah,’ say:
َّ َ ُ َ َ َ ُ َ ْ ُ َّ َ ٰ ْ َ ُ َ ْ َ ََ
‫ل وأن‬ ‫شيك‬ ِ ‫ال‬ ‫ه‬ ‫د‬ ‫وح‬ ‫اهلل‬ ‫ال‬ ‫إ‬
ِ ِ‫ل‬ ‫إ‬ ‫ال‬ ‫ن‬ ‫وأنا أشهد أ‬
ً
‫اإل ْسالمِ ِدينا‬
ً َّ َ ُ َ ُ ُ ُ ُ ُ ْ َ ً َّ َ ُ
ِ ِ‫هلل ربا وب‬ ِ ‫ ر ِضيت بِا‬،‫ممدا عبده ورسول‬
ً
‫ َر ُسوال‬s ‫ح َّم ٍد‬ َ ‫وب ُم‬
ِ
And I too bear witness that there is no deity save Allah alone.
He has no partners. [I bear witness] that Muḥammad is His
servant and Messenger. I am content with Allah as a Lord,
Islam as a religion and Muḥammad as a Messenger.** 78
Then say:
َ َّ َ ُ َ ِّ َ ِّ َ َّ ُ َّ
]‫آل [سيِّ ِدنا‬ِ ‫اللهم صل ع [سي ِدنا] مم ٍد وع‬
َ َّ ‫امة‬
‫والصال ِة القائِ َم ِة‬ َّ ‫ اللَّ ُه َّم َر َّب َهذه‬،‫ُمَ َّمد‬
َّ َّ ‫ال ْع َوة‬
ِ ‫اتل‬ ِ ِِ ٍ
ً َ َ ُ ْ َ ْ َ َ َ َ َ َ ً َّ َ ُ َ َ ِّ َ
‫آت[سيدنا] ممدا الو ِسيلة والف ِضيلة وابعثه مقاما‬ ِ
َُْ َ ً َُْ
‫ممودا الي وعدته‬
O Allah, bestow prayers upon our Master Muḥammad, and
upon his family.79 O Allah, Lord of this perfect call and prayer
to be performed, grant our Master Muḥammad al-Wasīlah
* The Prophet s informed us that: “Whoever says this from his heart will enter
Paradise,” meaning responding to the call (Muslim). He also said s: “A woman will
be rewarded with a million good deeds for every letter (of her response) and a man
double that.” (Al-Ṭabarānī)
** The Prophet said s: “Allah will forgive the sins of anyone who says this.”
42
and al-Faḍīlah, and grant him the Praiseworthy Station*

which You have promised him.** 80
Remember that supplications after the call to prayer are

answered, so ask Allah for your needs to fulfilled.
Then say:
ُّ ‫والعافيَ َة يف‬
َ ‫الع ْف َو‬
َ ‫ك‬ َ ُ َ ْ َ ِّ َّ ُ َّ
‫واآلخ َر ِة‬
ِ ‫النيَا‬ ِ ‫اللهم ِإن أسأل‬
O Allah, I ask for Your pardon and for well-being in this life
and the next.81
َ َ ُ َْ َ ََ ُ َْ َّ ‫اللَّ ُه‬
‫ار يلْ ِلك‬ ‫ارك وإِدب‬
ِ ‫ه‬ ‫ن‬ ‫ال‬‫ب‬‫ق‬‫إ‬
ِ ‫هذا‬ ‫م‬
ْ ْ َ َ َ ُ ُ َ ْ َ
‫وأصوات دعتِك فاغ ِفر ِل‬
O Allah, this is the approach of Your day, and the retreat of
Your night and these are the voices of Your callers (to the
prayer), so forgive me.*** 82
It is recommended to say when the mu’adhin says:

َ َْ َ
‫َح َّي َعلى الفال ِح‬
‘Come to success’
َ ‫اج َعلْنَا ُم ْفلح‬

‫ني‬
ْ َّ ُ َّ
‫اللهم‬
ِ ِ
O Allah, make us successful.83
* al-Wasīlah is the highest level in Paradise . al-Faḍīlah is the station above the
rest of creation The Praiseworthy Station is the station of intercession on the Day
of Judgement
** The Prophet s informed us that whoever says this will receive his intercession
on the Day of Judgement.
*** This is specific to the call to prayer at Fajr. At Maghrib there is a similar
supplication mentioned later in the book
43
When the mu’adhin says:
ُ َّ ْ َ َ ْ َ
‫الصالة‬ ‫قد قامت‬
The prayer has been established.
say:
َ ‫اهلل وأَ َد‬

‫امها‬ َ َ‫أَق‬
ُ ‫ام َها‬
May Allah establish it and make it continuous.84
When the mu’adhin says in the call of Fajr:

َ َّ
ٌ ْ ‫ال ُة َخ‬
‫ال ْوم‬
َّ ‫ي ِم َن‬ ‫الص‬
Prayer is better than sleep.
Respond by saying:
َ َ ْ‫َص َّدق‬
‫ت َو َب َر ْرت‬
You have been truthful and honest.85
44
tiquettes upon eaving the ome
When you wish to leave your home, there are certain etiquettes to
be considered:
You should only leave for a sound purpose. Otherwise
remaining in your home is safer for you. ‘Uqbah ibn ‘Āmir g said:
“O Messenger of Allah, what is the path to salvation?” He s said:
“Hold your tongue, let your home be sufficient for you and cry over
your wrongdoings.”86
When you leave your home go out with your left foot first, saying:
َّ َ َّ ُ َْ َ َ َ ُ ْ َّ َ َ
‫هلل‬
ِ ‫هلل وال حول وال قوة ِإال بِا‬
ِ ‫هلل توكت ع ا‬ ِ ‫سم ا‬
ِ ِ‫ب‬
In the name of Allah, I depend upon Allah. There is no
strength or power save by Allah.* 87
Then say:
َ َ ُ ْ َّ َ َ
‫هلل‬
ِ ‫هلل توكت ع ا‬ ِ ‫سم ا‬
ِ ِ‫ب‬
َّ َ ُ َ َّ َ َّ َ ُ َّ َ ْ َ َ ُ ُ َ ِّ َّ ُ َّ
‫اللهم ِإن أعوذ بِك أن أ ِضل أو أضل أو أ ِزل أو أزل‬
ْ َ ََ ُْ َْ َ َْ
َّ َ َ ‫ج َه َل أو ُيْ َه َل‬
‫ع‬ ‫أو أظ ِلم أو أظلم أو أ‬
In the name of Allah, I depend upon Allah. O Allah, I seek
refuge in You from going astray or being led astray, from
falling into error or being made to fall into error, from
wronging anyone or being wronged by anyone, from showing
ignorance or being shown ignorance.** 88
* When someone says this an angel calls out to him: “You have been protected,
shielded and guided,” and the devil distances himself from him.
** It is recommended to raise your gaze to the sky at the beginning of the
supplication.
45
he upplication of oing to the osque
If you wish to go to the house of Allah for prayer say:

ْ ْ ً ُ ً ُ َْ ْ َ ْ َّ ُ َّ
‫وف ل ِ َس ِان نورا واج َعل ِيف‬
ِ ‫ورا‬ ‫ن‬ ‫ب‬ ِ ‫ل‬ ‫ق‬ ‫يف‬ ‫ل‬ ‫اللهم اجع‬
ْ َ ْ ْ ً ُ َ َ ْ َ ْ ً ُ‫َس ْمع ن‬
‫صي نورا واج َعل ِم ْن خل ِف‬ ِ ‫ورا واجعل ِيف ب‬ ِ
َْ ْ ً ُ َْ ْ َْ ْ ً ُ ََ ْ ً ُ
‫نورا و ِمن أم ِام نورا واجعل ِمن فو ِق نورا و ِمن ت ِت‬
ً ُ ْ َّ ً ُ
‫نورا الل ُه َّم أع ِط ِن نورا‬
O Allah, place light in my heart, light on my tongue, light
in my hearing, light in my sight, and place light behind me,
in front of me, above me and below me. Oh Allah, grant me
light.89
َ ‫ وبَ ِّق َم ْم َش‬،‫ك‬ َ َْ َ َ َّ ‫ك بَ ِّق‬ َ ُ َ ْ َ ِّ َّ ُ َّ

‫اي‬ ِ ‫السائِ ِلني علي‬ ِ ‫اللهم ِإن أسأل‬
ً
‫اء وال ُس ْم َعة‬ ً ‫خ ُر ْج أَ َشا ً َوال َب َطرا ً َوال ر َي‬ ْ َ ْ َ ِّ َ َ
‫هذا فإن لم أ‬
َْ َ ُ َ ْ َ َ ِ َ ْ َ َ َ ْ َ َ َ َ َ ِّ ُ ِ ْ َ َ
‫ أسألك أن‬،‫وخرجت اتقاء سخ ِطك واب ِتغاء مرضاتِك‬
ُ َّ ُ ُ َ ْ َ ْ َ َ َّ َ َ ْ ُ َّ َ ُ
‫وب ِإنه‬ ِ ‫ن‬ ‫ذ‬ ‫ل‬ ِ ‫ر‬ ‫ف‬ِ ‫غ‬ ‫ت‬ ‫ن‬ ‫وأ‬ ‫ة‬ ‫ن‬ ‫اجل‬ ‫ن‬ ِ ‫ار وتد ِخل‬
ِ ‫ت ِعيذ ِن ِمن ال‬
‫ت‬َ ْ ‫وب إ َّال أَن‬َ ُ ُّ ُ ْ َ
ِ ‫ال يغ ِفر الن‬
O Allah, I ask you by the right of those who ask of You, and
by the right of my walking,* for I do not leave in a state of
pride or arrogance, nor out of ostentation or for the sake of
reputation. I leave out of fear of Your punishment, hoping
for Your pleasure. I ask You to protect me from the Fire and
* What is meant by asking “by the right of” is asking Allah by the status of that
person or thing in His sight.
46
to grant me entry to Paradise, and to forgive my sins, for truly

none can forgive sins except You.* 90
upplication upon aking ransport
If you take some form of transport then make the following

supplication:
ُ ْ
ِ ‫ احلَمد‬،‫هلل‬
،‫هلل‬ ِ ‫ِمْسِب ا‬
َ َ َّ َ َ ْ ُ
‫حان الي َسخ َر لَا هذا‬ ‫﴿سب‬
َ َ
﴾‫لمنق ِلبُون‬
ْ ُ ِّ َ َّ َ
‫ني وإِنا إِل ربنا‬
ْ
‫ل ُمق ِر ِن‬ُ َ ‫وما ُك َّنا‬
َ
ُ ‫ب‬ ْ ُ َُْ ُ
ُ َ ‫أك‬ ُ ْ ُ ْ ُ ْ
‫اهلل‬ ‫ اهلل أكب اهلل‬،‫هلل‬ ِ ‫هلل احلَمد‬ ِ ‫هلل احلَمد‬ ِ ‫احلَمد‬
ُ َّ ْ ْ َ ْ َ ُ ْ َ َ ِّ َّ ُ َّ َ َ َ ْ ُ ُ َ ْ
‫فإنه‬ ِ ‫ سبحانك اللهم ِإن ظلمت نفَ ِس فاغ ِفر ِل‬،‫أكب‬
‫ت‬َ ْ ‫نوب إ َّال أن‬
َ ‫ال‬ ُّ ُ ْ َ
‫ال يغ ِفر‬
ِ
In the name of Allah. All praise be to Allah.
Transcendent is He Who has subjected this** to our (use), for

we could never have accomplished this (by ourselves), and to
our Lord we will surely return.
All praise be to Allah (three times), Allah is most great (three

times). Transcendent are You, O Allah, truly I have wronged
myself so grant me forgiveness as no-one but You may
forgive people’s sins.91
* Allah will turn His countenance towards whoever reads this supplication and
seventy thousand angels will seek forgiveness for him.
** This supplication is mentioned in the Qur’ān (43.13) in the context of mounting
a horse or similar animal, but it can equally be applied to boarding any form of
modern transport.
47
tiquettes pon ntering the osque
When you arrive at the mosque, say before entering:

َ ْ َ َ ‫وذ باهلل‬ُ ُ َ
‫ريم‬
ِ ‫الك‬ ‫ه‬
ِ ِ ِ ِ ِ ِ ِ ‫أع‬
‫ه‬ ‫ج‬ ‫و‬‫وب‬ ‫يم‬ ‫ظ‬‫الع‬
‫يم‬ َّ َ ْ َّ َ َْ ُ
ِ ‫ان الر ِج‬
ِ ‫ديم ِمن الشيط‬ ِ ‫وبِسلطانِ ِه الق‬
I seek refuge in Allah the Almighty, in His noble countenance
and in His eternal power from the accursed Devil.* 92
َ َ َ َ َّ َ ِّ َ َ َ ْ ِّ َ ِّ َ َّ ُ َّ
]‫[سيِّ ِدنا‬ ‫آل‬
ِ ‫وع‬ ‫د‬ٍ ‫مم‬ ]‫ا‬ ‫اللهم صل وسلم ع [سي ِدن‬
َ ََْ َ ْ َ ْ ُ ُ ْ ْ َّ ُ َّ
‫ح ِتك‬ ‫وب وافتَ ْح ِل أبواب ر‬ َّ
ِ ‫ اللهم اغ ِفر ل ذن‬،‫مم ٍد‬
O Allah, bestow prayers and peace upon our Master
Muhammad and upon his family. O Allah, forgive my sins
and open to me the gates of Your mercy.93
Then enter with your right foot.
* The devil says to the one who says this: ‘He has been protected from me for the
rest of the day.’
48
tiquettes nside the osque
Upon entering the mosque, remember that Allah has opened to you
the gates of His mercy so prepare yourself to receive it. Seek this
mercy through applying the etiquettes of the Prophet s. Mosques
are the houses of Allah on His earth. They are places of His mercy
and the most beloved of places to Him. The actions that should be
performed in the mosque are the remembrance of Allah, recitation
of the Qur’ān, prayer, seeking and imparting knowledge and the like.
The following are some etiquettes of the mosque:
First make the Intention for i¢tikāf (spiritual retreat).
Then peform two short units of prayer, with the intention of
the sunnah of Fajr* and greeting the mosque. For “Verily actions are
by intention, and every person will have that which he intended,”
as stated in the ḥadīth. The Prophet s forbade people from sitting
down in the mosque before praying two units.94
Say after praying the two units of the sunnah of Fajr:
َ َ َ َ ْ َ ْ َّ َ َّ ُ َّ
‫سافيل و ِميك ِئيل‬ ِ‫اللهم رب ِجبيل َوإ‬
َّ َ ُ ُ ِّ َّ َّ
‫ار‬
ِ ‫ أعوذ بِك ِمن ال‬s ‫ومم ٍد الب‬
O Allah, Lord of Jibrīl and Isrāfīl and Mīkā’īl and Muhammad
the Prophet s, I seek refuge with You from the Hellfire. (3
times)95
* The Prophet s informed us that these two units are better than the material
world and everything that is in it (Muslim) and that by praying them you gain
everything that you desire (al-Ṭabarānī).
49
If it is Friday morning then say three times before the prayer:

َ ُ ُ َ ُ ُّ َ ُّ َ َ ُ َّ َ ٰ َ ‫أَ ْستَ ْغف ُر‬
‫وب ِإيلْ ِه‬ ‫اهلل الي ال ِإله ِإال هو الح القيوم وأت‬ ِ
I seek the forgiveness of Allah, alongside Whom there is no
deity; the Living, the Sustainer, and I repent to Him. * 96
If you performed the sunnah of Fajr at home, then perform the

prayer of greeting the mosque.
It has been related that the Prophet s would say one hundred times
at this point:
َ ‫أستَ ْغف ُر‬
‫اهلل‬ ْ ‫العظيم‬
َ َ َ ْ ُ َْ َ َ ْ ُ
ِ ِ ِ ‫هلل‬
ِ ‫وبم ِد ِه سبحان ا‬
ِ ‫هلل‬
Transcendent is Allah, and praise be to Him as He praises
Himself; transcendent is Allah the Almighty; I seek the
forgiveness of Allah.**
Then say after praying the two units:

َْ َْ َْ ْ ً َ ْ َ َ ُ َ ْ َ ِّ َّ ُ َّ
‫ وت َم ُع‬،‫حة ِم ْن ِعن ِد َك ته ِدي بِها قل ِب‬ ‫اللهم ِإن أسألك ر‬
ْ ُ َ ْ ُ ُّ َ ْ َ َُ َ
‫ وتص ِل ُح بِ َها‬،‫ وت ُرد بِ َها ألف ِت‬،‫ وتل ُّم بِ َها شع ِث‬،‫بِ َها ش ْمل‬
ِّ ُ َ َ َ َ ُ ََْ
‫ وت َزك بِ َها‬،‫ وت ْرف ُع بِ َها شا ِه ِدي‬،‫ وتفظ بِها غئِب‬،‫ِدين‬
َْ ْ ُْ ْ ُ ُ َ
‫ وتع ِص ُم ِن‬،‫ وتل ِه ُم ِن بِ َها ُرش ِدي‬،‫ وتبَيِّض بِ َها َوج ِه‬،‫ع َم ِل‬
ِّ ُ
،ٍ‫بِها ِم ْن ك ُس ْوء‬
ْ ُ ْ َْ ً َ ً َ ً َ ْ َ َّ
،‫وي ِقينا لي َس َبع َد ُه كف ٌر‬ ،‫الل ُه َّم أع ِط ِن ِإيمانا صا ِدقا‬
َّ َ َ َ ََ َ ُ ََ ًَْ َ
‫ الل ُه َّم‬،‫واآلخر ِة‬ ِ ‫النيَا‬ ُّ ‫ك يف‬ ‫حة أنال بِها شف كرام ِت‬ ‫ور‬
* Whoever says this will be forgiven his sins, even if they are as numerous as the
foam on the top of the sea.
** This is a means of opening the doors of Allah’s provision. It is best to say this
before praying the sunnah of Fajr.
50
‫‪THE MOSQUE AND THE PRAYER‬‬
‫َْ َ‬ ‫ُ َ ُّ‬ ‫َ‬ ‫ْ‬ ‫ِّ َ َ ُ َ َ‬

‫وعيش‬ ‫ِإن أ ْسألك الف ْو َز ِعن َد الق َضاءِ‪ ،‬ون ُزل الش َهداءِ‪،‬‬
‫َّ‬ ‫َْ‬ ‫وال ْ َ‬ ‫األنْبياءِ‪َّ ،‬‬ ‫ُ َََ َ‬
‫ص ع األعداءِ‪ ،‬الل ُه َّم‬ ‫ِ‬ ‫الس َع َداءِ‪ ،‬ومرافقة‬ ‫ُّ‬
‫ْ َ ُ‬ ‫َ َ َ‬ ‫ْ َ ُ ْ‬ ‫ك َح َ‬ ‫ُْ ُ َ‬
‫وض ُعف ع َمل‪ ،‬وافتَق ْرت‬ ‫ص َرأ ِي‪،‬‬ ‫اجت وإن ق َ‬
‫َ َ ِ‬ ‫أن ِزل بِ‬
‫ُ‬ ‫ْ ُ َ‬
‫ور‬ ‫َ َ ُّ ُ‬ ‫ُ‬ ‫ك يَا قَ ِ َ‬ ‫ََْ َ‬
‫ور‪ ،‬ويا ش ِايف الصد ِ‬ ‫اض األم ِ‬ ‫َ‬
‫ح ِتك‪ ،‬فأسأل‬ ‫ِإل ر‬
‫َ َ‬ ‫حور أ ْن َ‬‫ُ‬ ‫كما ُ َ ْ َ ُّ ُ‬ ‫ُ‬
‫ي‪ ،‬و ِم ْن‬ ‫اب الس ِع ِ‬
‫َّ‬
‫تيين من عذ ِ‬ ‫ِ‬ ‫تي بني ابل ِ‬ ‫ِ‬
‫ْ َْ ُ‬ ‫ُ‬ ‫ُّ‬ ‫َ َْ‬
‫بور‪،‬‬‫ور‪ ،‬و ِمن فِتن ِة الق ِ‬ ‫دعو ِة اثلب ِ‬
‫ْ َ ُُْ‬ ‫َ َ َُْ َ‬ ‫َّ ُ َّ َ َ ُ َ ْ ُ ْ‬
‫ولم تبْلغه‬ ‫وض ُعف عنه ع َمل‪،‬‬ ‫ص عنه َرأ ِي‪،‬‬ ‫اللهم ما ق َ‬
‫ت‬ ‫نيَّت م ْن َخ ْي َو َع ْدتَ ُه أَ َح َدا ً من عبَاد َك‪ ،‬أَو َخ ْي أَن ْ َ‬

‫ٍَ‬ ‫ِ ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬
‫ْ ُ َ‬ ‫َ‬ ‫ِّ ْ َ ُ َ ْ َ‬ ‫َ‬ ‫َ ْ‬ ‫َ ًَ‬ ‫َ‬ ‫ُ ْ‬
‫فإن أرغب ِإيلك ِفي ِه‪ ،‬وأسألك‬ ‫مع ِطي ِه أحدا من خل ِقك‪ِ ،‬‬
‫ني‬ ‫ي َضالِّ َ‬ ‫ين‪َ ،‬غ ْ َ‬ ‫اج َعلْنَا ُه َد ًاة ُم ْهتَ ِد َ‬ ‫َ َّ َ َ َ َّ ُ َّ ْ‬
‫يا رب العالمني‪ .‬اللهم‬
‫ك‪ ،‬ن ُّ‬ ‫ُ‬ ‫ْ ً ْ َ َ‬ ‫َ‬ ‫ُ ِّ َ َ ْ ً ْ َ َ‬ ‫َ‬
‫ب‬ ‫ِ‬ ‫وال م ِضلني‪ ،‬حربا ألعدائِك‪ِ ،‬سلما ألو ِيلائِ‬
‫َ َ‬ ‫َ َ َ َ‬ ‫ُ‬ ‫ُ ِّ َ‬
‫اوتِك َم ْن خالفك‪،‬‬ ‫اس‪ ،‬ون َعا ِدي بِعد‬ ‫ال َ‬ ‫ك َّ‬ ‫ِبب‬
‫ُْ ُ َ َ َ‬
‫وعليْك‬ ‫اإل َجابة‪ ،‬وهذا اجلهد‪،‬‬
‫ُ‬ ‫ُّ َ ُ َ َ ْ َ‬ ‫َّ ُ َّ‬
‫اللهم هذا العء وعليك ِ‬
‫َّ َ‬ ‫ُ َّ َ َّ‬ ‫َ َْ‬ ‫ُّ ْ ُ‬
‫هلل‪ ،‬الل ُه َّم ذا احلَبْ ِل‬ ‫اتلكالن‪ ،‬وال حول وال قوة ِإال بِا ِ‬
‫َ‬ ‫األ ْم َن يَ ْو َ‬ ‫َ‬ ‫َ ْ َُ َ‬ ‫َّ‬ ‫َ‬ ‫َّ‬
‫عيد‪،‬‬ ‫ِ‬ ‫الو‬ ‫م‬ ‫ك‬ ‫ل‬ ‫أ‬ ‫س‬ ‫أ‬ ‫‪،‬‬‫يد‬ ‫ِ ِ‬ ‫ش‬ ‫الر‬ ‫مر‬
‫ِ‬ ‫واأل‬ ‫ديد‬
‫ِ‬ ‫الش‬
‫ُّ َّ‬ ‫ُ‬ ‫َ َ َ َّ َ ُّ‬ ‫َّ َ‬
‫واجلَنة يَ ْو َم اخلُلو ِد‪ ،‬مع القربني الشهو ِد‪ ،‬الرك ِع السجو ِد‬
‫ُّ‬
‫ريد‪،‬‬ ‫ت َت ْف َع ُل َما تُ ُ‬ ‫ود‪ ،‬وأَن ْ َ‬ ‫َّ َ َ ٌ َ ُ ٌ‬

‫الع ُهو ِد‪ِ ،‬إنك ر ِحيم ود‬ ‫ني ب ُ‬ ‫ُ َ‬
‫المو ِف ِ‬
‫ُ ْ َ َ َّ َ‬ ‫َ َ‬ ‫َ َ‬ ‫ُ ْ َ َ َّ‬
‫حان الي ل ِب َس‬ ‫حان الي ت َع َّطف ال ِع َّز وقال بِ ِه‪ ،‬سب‬ ‫سب‬
‫َّ ْ ُ َّ‬ ‫ْ‬ ‫َّ‬ ‫ُ ْ َ َ‬ ‫َ ْ َ َ‬
‫يح ِإال‬ ‫حان الي ال يَنبَ ِغ التس ِب‬ ‫المج َد وتك َّر َم بِ ِه‪ ،‬سب‬
‫َ ْ َ ُ َّ َ ْ َ َ َ ُ ُ ْ َ َ‬ ‫َ ُ ُ ْ َ َ َّ‬
‫حان ِذي‬ ‫حان الي أحص ك ش ٍء فع ِلمه‪ ،‬سب‬ ‫ل‪ ،‬سب‬
‫َ‬ ‫ُ ْ‬ ‫ِّ َ ُ ْ َ َ‬ ‫َ ْ‬
‫حان ِذي القد َر ِة والك َرمِ ‪،‬‬ ‫الفض ِل والع ِم‪ ،‬سب‬
‫‪51‬‬
ً َ ً َْ ً ُ ْ ْ َّ
‫ ونورا يف‬،‫ ونورا يف ق ْبي‬،‫الل ُه َّم اج َعل ل نورا يف قلب‬
ََ ً ْ َ ً َ َ ً ْ َ
،‫شي‬ ِ ‫ ونورا يف ب‬،‫ ونورا يف شع ِري‬،‫ ونورا يف بصي‬،‫سم ِع‬
ً َ ً َ ً َ ً
‫ ونورا‬،‫ ونورا يف ِعظ ِام‬،‫ ونورا يف د ِم‬،‫ونورا يف حلْيم‬
ً ً ْ َ ً َ ‫بني‬َ
‫ ونورا عن‬،‫ ونورا عن يَ ِمين‬،‫ ونورا ِمن خل ِف‬،‫يد َّي‬
ً ْ َّ َْ ً َ ً
،‫ الل ُه َّم ِزد ِن نورا‬،‫ ونورا من تت‬،‫ ونورا من ف ْو ِق‬،‫ِشمال‬
ً ْ ْ ً ْ َ
‫ واج َعل ل نورا‬،‫وأع ِطن نورا‬
O Allah, I ask You for mercy from Your presence by which
You guide my heart, gather together and straighten out my
muddled affairs, return to me the pleasant things to which I
am accustomed, rectify my religion, protect my inner state
and raise my outer state, purify my actions, brighten my
face (on the Day of Judgement), and inspire through it my
guidance, and protect me through it from all evil.
O Allah, grant me true faith, and certainty after which

there is no disbelief, and mercy by which I will gain the gift
of Your grace in this life and the next. O Allah, I ask You for
success at the time of Judgement, for the ranks of the martyrs,
the life of the felicitous, companionship of the Prophets, and
victory over my enemies. O Allah, I give up my needs to You,
even if my understanding is deficient, and my actions are
weak and I am dependent upon Your Mercy. I ask You, O
Director of affairs, and O Healer of the hearts, as You keep
the seas separate, so too separate me from the punishment of
the Hellfire, and from the calling of destruction, and the test
in the grave.
O Allah, however much my understanding is deficient, and

my actions are weak, and my intention and desire have not
reached the good that You have promised any one of Your
slaves, or any good You will give to any of Your creation,
I desire that good from You and ask You for it, O Lord of
the Worlds. O Allah, make us guides who are guided, not
misguided nor those who misguide others; at war with Your
enemies and at peace with Your friends. Make us love people
52
through Your love, and take as enemies those who disobey

You.
O Allah, this is my supplication, and from You is the

response. This is my effort, and upon You I rely. There is
no strength or power save by Allah. O Allah, Possessor of
the firm rope, and the rightly guided matter, I ask you
security on the Day of Punishment, and Paradise on the
Day of Eternity, with those who are brought near, looking
upon Your countenance, those who are constantly bowing
and prostrating and those who fulfil their covenants. Truly
You are All Merciful, Loving, and You do that which You
wish. Transcendent is the One Who possesses might and
overcomes others with it; transcendent is the One Who
possesses glory and bestows people with it; transcendent
is the One Who alone is worthy of praise; transcendent is
the One Who encompasses everything and thus knows
it; transcendent is the Possessor of bounty and blessings;
transcendent is the Possessor of power and generosity.
O Allah, place light in my heart, light in my grave, light in

my hearing, light in my vision, light in my hair, light in my
skin, light in my flesh, light in my blood, light in my bones,
light in front of me, light behind me, light on my right, light
on my left, light above me and light below me. O Allah,
increase me in light, give me light and make light for me.97
Then repeat the following ten times each before every prayer* 98:
َ َ ْ ُ
‫حان اهلل‬ ‫سب‬
Transcendent is Allah
َّ َ ٰ
‫ل إِال اهلل‬ ِ‫ال إ‬
There is no deity save Allah
* Allah says in response to each word of glorification: “This is Mine,” and when
the person seeks forgiveness: “I have done so”, i.e., “I have forgiven that person.”
53
ُ ْ
‫هلل‬
All praise belongs to Allah
َ‫اهلل أَ ْكب‬
ُ
Allah is most great
ْ ْ
‫أستَغ ِف ُر اهلل‬
I seek Allah’s forgiveness
54
reparation for rayer
Prayer is one of the greatest things which Allah has made sacrosanct.
To venerate the prayer is to venerate Allah.
When the time for prayer approaches, seek to be in the first row,
acting on the ḥadīth: “Truly Allah and His angels bestow prayers
upon (those in) the first row.”99 The Prophet s used to pray for
forgiveness three times for those in the first row, and once for those
in the second row.100 He also said s: “If people knew what was in the
call to prayer and the first row and if the only way for them to be
in the front row was by drawing lots they would do so.”101 Another
ḥadīth states: “The best row for the men is the first, and the worst is
the last. The best row for the women is the last, and the worst is the
first.”* 102 It is best for you to be on the right side of the imām, on the
basis of the ḥadīth: “Truly Allah and His angels bestow prayers upon
those who are in the rows on the right side.”103
If you find a space in the row then fill it, because it has been
related in a ḥadīth: “Whoever fills a space, Allah will raise him a
degree. There is no step more beloved to Allah than a step that the
slave makes to complete a row.”** 104
Strive to complete the row, leave no gaps in it and make it
straight. The Prophet s said: “Do not be in disarray, for your hearts
will then be in disarray. Truly Allah and His Angels bestow prayers
upon those who complete the rows.”105 He also said s: “Whenever
a slave completes a row, Allah raises him a degree and the angels
scatter gifts upon him,”106 and: “Allah will connect to anyone who
completes a row. Allah will cut off anyone who breaks a row.”107
* This is in a situation where women are praying behind men with no barrier
between them. If the congregation is made up only of women or there is a barrier
between the women and the men then the best row for them is the first row.
** Other narrations state: “He will be forgiven” and “A house will be built for him
in Paradise.”
55
Be keen to catch the opening takbīr with the imām, for the
Prophet s said: “Everything has a choice part, and the choice part of
the prayer is the first takbīr.”108
When you stand ready for prayer say:
َ‫حليْن‬ َ َ
َّ‫اد َك الصا‬ ُْ َ َ َ َْ َّ
ِ ‫الل ُه َّم ائتِ ِن أفضل ما تؤ ِت ِعب‬
O Allah grant me the best of that which You grant Your
pious slaves.* 109
* The Prophet s said to the Companion who made this supplication: “Your horse
will be wounded and you will be martyred in the path of Allah.”
56
tiquettes of the rayer
What is required from you is not merely to perform the prayer,

but rather to establish it. Establishment of the prayer can only be
achieved by implementing the following:
Knowing the legal rulings of the prayer, including its integrals,
conditions, recommended acts and everything connected to those
things. You should learn these things according to the school of a
recognised Imām, at the hands of a scholar or a student who is firm
in knowledge. Allah says: Do not pursue that of which you have no
knowledge.110 The Messenger of Allah s said: “Seeking knowledge is
obligatory for every Muslim.”111
Striving to achieve humbleness (khushū¢) in the prayer, which
is presence of the heart and tranquillity of the limbs. If you have not
attained this state, strive and force yourself to do so. Allah says: Verily
the Believers have attained success, those who are humble in their
prayers.112 The Prophet s said: “The prayer is two units, followed
by two. Perform the tashahhud in every two units. Have humility
and presence and manifest your neediness, and raise your hands to
your Lord, with your palms facing your face and say: “O Lord, O
Lord!” The prayer of the one who does not do this is deficient.”113 He
is also recorded as saying s: “Some of you pray a complete prayer;
and some of you only pray half a prayer, or a third, or a quarter, or a
fifth,” and he continued until he reached “a tenth.”114
Beware of glancing around in your prayer, for we are informed
in the ḥadīth that the glance is something the devil steals from the
prayer of the slave.115 If you get dust on your forehead when you
prostrate, do not wipe it off, because you are receiving mercy from in
front of you. If you need to, however, then do so once, as mentioned
in the ḥadīth.116 Avoid having pictures and symbols in front of you
in your place of prayer because they are a distraction.117 Beware of
57
raising your eyes to the sky,* 118 prevent yourself from yawning,** 119
and do not pray whilst your mind is occupied with something else
such as needing to eat or answer the call of nature.120
Be constant in your sincerity to Allah in your prayer. Sincerity
is performing actions for the sake of Allah. Allah says: They were
only commanded to worship Allah, offering Him sincere devotion.121 It
has been narrated in a ḥadīth qudsī that Allah says: “I am completely
independent of sharing in someone’s actions. Whoever performs an
action in which anyone other than I has a share, I leave that person
and his associate.”122 If a desire for other than Allah comes to your
heart then drive it away and seek refuge in Allah from it, for it will
not harm you, Allah willing.
* Doing so exposes a person to having their eyesight being taken away, as the
ḥadīth mentions.
** Since yawning is from the devil, as the ḥadīth mentions.
58
Section Three
THE TIME BETWEEN FAJR AND DUHA
INCLUDING ADHKAR, RECITATION OF THE
QUR’AN AND BESTOWING PRAYERS UPON THE
PROPHET
When you complete the Fajr Prayer (and also the Maghrib Prayer)
remain seated in your place of prayer and say ten times before
changing your position:
َُ ‫ك‬ ُ ْ ُ َُ َُ َ ْ َ َ ُ َ ْ َ ُ َّ َ ٰ َ
‫ول احل َ ْم ُد‬ ‫ ل المل‬،‫شيك ل‬
ِ ‫ال‬ ‫ه‬ ‫د‬ ‫ح‬ ‫و‬ ‫اهلل‬ ‫ال‬ ِ‫ال إِله إ‬
َ َ ِّ ُ
ٌ ‫وهو َع ك ش ٍء ق ِد‬ َ ‫يت‬ ُ ‫ويم‬ُ ُ
‫ير‬ ِ ‫ي ِي‬
Him belongs the dominion and all praise. He gives life and
death and He has power over all things.* 123
After this say seven times:
* Whoever reads this will receive the following reward: “Allah will record for
him ten good deeds, wipe out ten of his bad deeds and raise him ten degrees. That
person will be protected for the whole day (or night) from anything unpleasant
befalling him. He will be protected from the Devil and any sin he commits will be
forgiven except associating partners with Allah (shirk).” (Nasā’i and al-Tirmidhī) In
al-Ṭabarānī’s narration: “He will be amongst the best in action from amongst all the
people of the Earth except for those who say the same thing and more.”
59
‫ار‬ َّ ‫اللَّ ُه َّم أَج ْرين ِمن‬

‫ال‬
ِ ِ ِ
O Allah, protect me from the Fire.*124
Then say three times:
َ ‫أَ ْستَ ْغف ُر‬

‫اهلل‬ ِ
I seek Allah’s forgiveness.
َ َ َ َ ْ َ َ َ ُ َّ َ ْ ُ َّ َ ْ َ َّ ُ َّ
‫الل‬
ِ ‫اللهم أنت السالم و ِمنك السالم تباركت يا ذا اجل‬
ُ ْ ُ َُ َُ َ ْ َ َ ُ َ ْ ُ َّ َ ٰ َ َ ‫واإل ْك‬
‫الملك‬ ‫ ل‬،‫شيك ل‬ ِ ‫ال‬ ‫ه‬ ‫د‬ ‫وح‬ ‫اهلل‬ ‫ال‬ ‫إ‬
ِ ‫ه‬ ‫ل‬ ‫إ‬
ِ ‫ال‬ ، ِ‫ام‬‫ر‬ ِ
َ َّ ُ َّ ٌ ْ َ ْ َ ِّ ُ َ َ ُ ْ َ ُ َ
َ‫ال َمان َع لما‬
ِ ‫ول احلمد وهو ع ك ش ٍء ق ِدير اللهم‬
َ ْ ِّ َ َ ُ َ ْ َ َ ََْ َ َ ُ َ َ ْ َ ْ َ
‫عطي لما منعت وال ينفع ذا اجلد ِمنك‬ ِ ‫أعطيت وال م‬
ُّ
‫اجلَد‬
O Allah, You are Peace, and from You is peace. Transcendent
are You, O Possessor of Majesty and Nobility.125 There is no
deity save Allah alone. He has no partners. To Him belongs
the dominion and all praise. He has power over all things.
O Allah, no-one may prevent You from giving, and no-one
may give if You wish to prevent them. A man’s wealth is of
no benefit to him in front of You.126
Then recite Āyat al-Kursī** and then say 33 times each:

َ َ ْ ُ
* Whoever reads this before speaking will be given protection from the fire if he
dies during that day or night, as the ḥadīth mentions.
** Al-Nasā’ī narrates: “Whoever recites Āyat al-Kursī (Al-Baqarah 2.255) after
every compulsory prayer then the only thing between him and entering Paradise
is his death.”
60
‫احل َ ْم ُد هلل‬
ُ
Allah is most great
Then say:
ُ َ ‫يك‬
َ َ َ َُ ْ َ ُ َّ َ ٰ َ
،‫ل‬ ‫ش‬
ِ ‫ال‬ ‫ه‬‫د‬ ‫ح‬‫و‬ ‫اهلل‬ ‫ال‬ ‫ال ِإله ِإ‬
َ ْ َ ِّ ُ ُ َُ ‫ك‬ ُ ْ ُ َُ
‫ش ٍء ق ِدير‬ ‫ول احل َ ْم ُد وه َو َع ك‬ ‫ل المل‬
Him belongs the dominion and all praise. He has power over
all things.* 127
Then supplicate, for supplications are answered after the

prayer.** Some of the supplications that the Prophet s would make
are as follows:
َ َ ُ ‫كر َك‬
‫وح ْس ِن ِعبادتِك‬
ْ ُ َ ْ
‫وش‬ ‫ك‬‫ر‬ ‫ك‬‫ذ‬ ‫ع‬َ ‫اللَّ ُه َّم أَع ِّن‬
ِ ِ ِ ِ
O Allah, help me to remember You, be grateful to You, and
perfect my worship of You.*** 128
* Al-Bukhārī and Muslim narrate that: “Whoever says this will catch up with
those who have gone ahead and no-one will outstrip him and no-one will be better
than him except someone who does what he has done.” Muslim also narrates that
these are words which “follow (the prayer) and whoever reads them will not be
disappointed” and that the sins of the one who reads them “will be forgiven even if
they are as numerous as the foam on the top of the sea.”
** The Prophet s was asked: “Which supplication is most likely to be answered?”
He replied: “(The one made) In the last portion of the night and after the obligatory
prayers.”
*** This is the supplication that the Prophet s advised Mu¢ādh g to read, saying:
“Truly I love you, so do not leave making (the following supplication) after every
prayer.”
61
ْ
‫ارك ل يف َما َر َزقتَن‬
ْ َ
‫وب‬ ‫ق‬ ‫ز‬ َ ً ‫َر ِّب ز ْدن ِعلْما‬
ْ ‫وو ِّس ْع ل يف ر‬
ِ ِ ِ ِ ِ
ُ ُ ً َ َ َ ُُ ً َُْ ْ َ ْ
‫وب ِعبا ِدك وع ِزيزا ِيف عيونِ ِهم‬ ِ ‫واجعل ِن مبوبا يف قل‬
َ َ َّ َ
‫بني يَا ك ِثيْ َر‬ ‫واآلخ َر ِة و ِمن القر‬ ‫النيَا‬ُّ ‫واج َعلْن َوجيها ً يف‬ْ
ِ ِ ِ
ً َ ‫ال َوال يَا َح َس َن ال ِف َعال يَا قَائِما ً بال َز‬
‫ال يَا ُمبْ ِدئِا بِال‬
ِ ‫و‬ ِ ِ ِ
َّ
‫ال‬ َ ِّ ُ َ ُ َ َّ َ َ ُ َّ َ َ ُ ْ َ ََ َ
ٍ ‫ال فلك احلمد ولك ال ِمنة ولك الشف ع ك ح‬ ِ ‫ِمث‬
O Allah, increase me in knowledge, and expand my provision,
and bless me in what You have provided for me. Make me
beloved in the hearts of Your slaves, and dear in their eyes,
and make me honoured in this life and the next, and make
me amongst those who are brought near. O Bounteous in
Gifts, O Perfect in Action, O Self-Subsistent with no ending,
You are the One Who creates without any prior existence; to
You belongs all praise, all gratitude and all nobility in every
state.* 129
ً َ ً َ ً ً ً َ ً ْ َ ُ َ َ ِّ َّ
‫الل ُه َّم ِإن أ ْسألك ِعلما نافِ َعا َو ِر ْزقا َطيِّبا وع َمال ُمتَق َّبال‬
O Allah, I ask of You beneficial knowledge, pure provision,
and acceptable actions.** 130
ْ ْ َ َّ ُ َّ َ َّ ُ َ َ َ ُ ُ ْ ْ َّ ُ َّ
‫ اللهم أن ِعش ِن‬،‫وب وخطاياي كها‬ ِ ‫اللهم اغ ِفر ل ذن‬
ُ َّ ْ َ َ ْ َ َ ْ ُْْ
‫الق إِنه ال‬ِ ‫ال واألخ‬ ِ ‫واجب ِين واه ِد ِن لِصا ِل ِح األعم‬
ْ َ ْ َّ ُ َّ َ ْ َ َّ َ ِّ َ ُ ْ َ َ َْ
‫ اللهم اجعل‬.‫صف سيئها إِال أنت‬ ِ ‫احلها وال ي‬ ِ ‫يه ِدي لِص‬
‫ي‬َ ْ ‫واج َع ْل َخ‬
ْ ُ َ َ َْ َ َُ
،‫ي ع َم ِل خ َواتِ َمه‬ ‫ وخ‬،‫آخره‬ ْ ُ َ ْ ‫َخ‬
ِ ‫ي عم ِري‬
َْ ْ ُ ْ َ ُ ُ َ ِّ َّ ُ َّ َ َ َ َ ْ َ َّ َ
‫ اللهم إِن أعوذ بِك ِمن الكف ِر والفق ِر‬.‫أي ِام يوم ألقاك‬
* The Messenger of Allah s informed us that whoever reads this consistently will
certainly become someone firm in knowledge.
** To be read after Fajr
62
َ ُ َ َ َ َ ْ ُ َْ َ َ
‫حان َر ِّبك َر ِّب ال ِع َّز ِة ع َّما يَ ِصفون‬ ‫ سب‬.‫ب‬
ِ ‫اب الق‬
ِ ‫وعذ‬
‫ني‬َ ‫الم‬ َ ‫ني واحل َ ْم ُد هلل َر ِّب‬
َ ‫الع‬ َ ‫الم ْر َسل‬ ٌ ‫وس‬
ُ ‫الم َع‬ َ
ِ ِ
O Allah, forgive all my sins and errors. O Allah, revive me and
support me and guide me to righteous actions and character
traits, for verily none guides to good actions nor removes evil
ones except You. O Allah, make the best of my life its end,
and the best of my actions their endings. Make the best of my
days the day on which I meet You. O Allah, I seek refuge in
You from disbelief, poverty and the punishment of the grave.
Transcendent is your Lord, the Lord of Might, above that
which they claim, and peace be upon the Messengers and all
praise belongs to Allah, the Lord of the Worlds.131
َ ُ ُ َ ُ ُّ َ ُّ َ َ ُ َّ َ ٰ َ َّ َ ُ ْ َ ْ َ
‫وب ِإيلْ ِه‬ ‫اهلل الي ال ِإله ِإال هو الح القيوم وأت‬ ‫أستغ ِفر‬
deity; the Living, the Sustainer, and I repent to Him (three
times).132
63
aking se of the ime

etween ajr and Ḍuḥā
The most noble time during the day for the remembrance of Allah is
after the Fajr Prayer until sunrise. At sunrise you should perform the
Ḍuḥā prayer, as mentioned below. The scholars mention that this
time can be used in different ways, which vary in merit:
The first (and best) degree: sitting in your place of prayer, busy
in remembrance, recitation of the Qur’ān, and bestowing prayers
upon the Prophet s until the sun rises.
The second degree: staying in the mosque even if you move from
one area to another, as long as you remain in a state of remembrance.
The third degree: remaining in a state of remembrance, even if
you leave the mosque out of necessity.
It has been narrated that once the Prophet s had prayed Fajr,
he would remain sitting cross-legged until the sun rose clearly.133
Another narration states: “He would sit remembering Allah until the
sun rose.”134 He said s: “To sit with a group of people remembering
Allah from the morning prayer until sunrise is more beloved to
me than to free four slaves from the descendants of Ismā¢īl.”135 He
also said s: “If someone prays Fajr in congregation and then sits
remembering Allah until sunrise, and then performs two units of
prayer, he will have the reward of a Ḥajj and an ¢Umrah, completely,
completely, completely.”*136 ¢Umar g narrates that the Prophet s
sent out a raiding party in the direction of Najd. They obtained a
large amount of booty and returned quickly, prompting one man
who had not been on the expedition to say: “We have not seen a
raiding party take more booty and return quicker than this one.”
* Imām al-Nawawī mentions in Kitāb al-Adhkār that ¢Alqamah bin Qays said:
“We have heard that the Earth cries out in complaint to Allah Exalted about a
scholar sleeping after the Subh (Fajr) prayer.”
64
The Prophet s replied: “Shall I not inform you of a group of

people who take more booty and return quicker? Those who attend
the Ṣubḥ (Fajr) prayer and then sit and remember Allah until the
sun rises. These people take more booty and return quicker.”137
65
dhkār of the orning and vening
Know that these adhkār have special qualities and benefits both
religious and worldly. The one s who did not speak from his own
caprice informed us of them. So be consistent in reciting them and
do not allow your lower self to leave them, for they are the protecting
fortress from the evil of humans, jinn and all of creation. There are
many adhkār to recite at this time. If someone is given the ability
to recite them all, then this is a blessing and bounty from Allah.
He who is incapable of reciting them all may restrict himself to a
shortened version according to his capability, even if he only reads
one invocation.
The time for the adhkār of the morning begins at midnight and
some scholars prefer that they be read after the Fajr prayer.
The time for the adhkār of the evening begins at midday and some
scholars prefer that they be read a short time before the Maghrib
prayer.
I have chosen the adhkār from al-Wird al-Laṭīf containing the
adhkār of the morning and the evening as narrated in the Prophetic
Ḥadīth, compiled by al-Sayyid al-Imām ¢Abdullāh ibn ¢Alawī al-
Ḥaddād, may Allah have mercy upon him.
،‫الص َم ُد‬ ُ ،‫اهلل أَ َح ٌد‬

َّ ‫اهلل‬ ُ ‫الرحيم قُ ْل ُه َو‬
َّ َ ْ َّ
ِ ِ ‫هلل الرح ِن‬
ِ ‫﴿ِمْسِب ا‬
ٌ َ ُ َّ َ َ
ُ ُ ُ َ ْ َ ْ ُ ْ َ ْ َ َْ َ
﴾‫ل كف ًوا أ َحد‬ ‫ ولم يكن‬،‫لم ي ِل ولم يول‬
In the Name of Allah, the Most Merciful, the Compassionate.

Say: He, Allah, is One. Allah is the Eternally Besought. He
has not begotten, nor been begotten, and equal to Him there
is none.138 (3 times)
66
ُ ُ َ ُْ
ِّ َ ‫ ِمن‬، ‫وذ ب َر ِّب الْ َفلَق‬ َّ َ ْ َّ
‫ش‬ ِ ِ ‫يم قل أع‬ ِ ‫هلل الرح ِن الر ِح‬
ِ ‫﴿ِمْسِب ا‬
‫ات‬
َ َّ َّ ِّ َ َ َ ََ َ َ ِّ َ َ ََ َ َ
ِ ‫ و ِمن ش الفاث‬، ‫ و ِمن ش غ ِس ٍق ِإذا وقب‬، ‫ما خلق‬
َ َ ِّ َ َُْ
﴾‫اس ٍد ِإذا َح َس َد‬
ِ ‫ َو ِمن ش ح‬، ‫ِيف العق ِد‬
In the Name of Allah, the Most Merciful, the Compassionate.

Say: I seek refuge with the Lord of the daybreak; from the
evil of what He has created; from the evil of darkness when it
gathers; from the evil of the women who blow on knots; and
from the evil of an envier when he envies.139 (3 times)
َّ ‫وذ ب َر ِّب‬ُ ُ َ ُْ َّ َ ْ َّ
‫ َم ِل ِك‬،‫الاس‬ ِ ‫يم قل أع‬ ِ ‫هلل الرح ِن الر ِح‬ ِ ‫﴿ِمْسِب ا‬
َّ َّْ َ ْ
ْ ِّ َ ‫ من‬،‫الاس‬ َ ٰ
‫الي‬، ِ ‫اس‬ ِ ‫اس اخلن‬ ِ ‫ش ال َوس َو‬ ِ ِ َّ ‫ ِإله‬،‫اس‬ َّ
ِ ‫ال‬
ْ َ
َّ ‫اجل َّن ِة َو‬ َّ ‫يُ َو ْسو ُس يف ُص ُدور‬
﴾ ‫اس‬
ِ ‫ال‬ ِ ‫ ِمن‬،‫اس‬ ِ ‫ال‬ ِ ِ ِ
In the Name of Allah, the Most Merciful, the
Compassionate. Say: I seek refuge with the Lord of men;
the King of men; the God of men; from the evil of the
withdrawing whisperer; who whispers in the breasts of men;
of jinn and men.140 (3 times)* 141
َّ
َ‫الشي‬ َ ُ ُ َ ِّ َ
َ ‫ك ِم ْن َه َم‬
‫ني‬
ِ ‫اط‬
ِ ‫ات‬
ِ ‫ز‬ ِ‫﴿رب َ أعوذ ب‬
َ
ُ ُ َْ ْ ّ َ َ ُ ُ
﴾‫ون‬ ِ ‫وأعوذ بِك ر ِب أن يض‬
My Lord! I seek refuge in You from the insinuations of
the devils and I take refuge in You, my Lord, against their
approaching me.142 (3 times)
* It has been narrated that these three chapters protect the one who reads them
from every (harmful) thing
67
َ ُ َّ َ ً َ ُ ْ َ َ َّ َ ْ َ َ َ
‫ح ِسبتُ ْم أن َما خلقنَاك ْم عبَثا َوأنك ْم ِإيلْنَا ال‬ ‫﴿أف‬
ُ َّ َّ َٰ ْ ُ ْ َ
ُ ‫ َفتَ َعال‬،‫ون‬ َ ُ َ ُْ
‫اهلل ال َم ِلك احل َ ُّق ال ِإله ِإال ه َو َر ُّب‬ ‫ترجع‬
َُ َ َ ْ ُ َ َ ً َ َ ‫ع َم‬ ُ َْ ََ َ ْ ْ ‫الْ َع‬
‫هلل ِإلها آخر ال برهان ل‬ ِ ‫ا‬ ‫ع‬ ‫د‬ ‫ي‬ ‫ن‬ ‫م‬ ‫و‬ ،‫يم‬ ‫ر‬
ِ ِ ‫ك‬ ‫ال‬ ‫ش‬ ِ ‫ر‬
ُ َ َ ُ َ ْ ُ ْ ُ ُ َّ ِّ َ َ ُ ُ َ َّ َ
‫ وقل‬،‫بِ ِه ف ِإن َما ِحسابه ِعند رب ِه ِإنه ال يف ِلح الكفِرون‬
﴾‫ني‬ َ ‫اح‬ ُ ْ ‫ت َخ‬
َّ ‫ي‬ َ ْ ‫ار َح ْم َوأَن‬
ْ ‫اغف ْر َو‬ ْ ِّ َّ
ِ ِ ‫الر‬ ِ ‫رب‬
Did you think that We created you in vain, and that to Us

you will not be returned? Exalted is Allah, the King, the Real.
There is no deity save Him, the Lord of the Noble Throne.
Whosoever calls upon another deity alongside Allah, of
which he has no proof, his reckoning is with his Lord; the
disbelievers never succeed. Say: My Lord! Forgive and have
mercy, for You are the Best of those who show mercy.* 143
ُ َ ‫ َو‬،‫ون‬
‫ل‬
َ ُ ْ ُ َ َ َ ُ ُْ َ
‫هلل ِحني تمسون و ِحني تص ِبح‬
َ َ ْ ُ َ
ِ ‫﴿فسبحان ا‬
َ ْ ُ َ َ ًّ َ َ ْ َ َ َ َ َّ ُ ْ ْ
.‫ني تظ ِه ُرون‬ ‫ات واألر ِض وع ِشيا و ِح‬ ِ ‫احلَمد ِيف السماو‬
ْ ُ ِّ َ ْ َ َ ِّ َ ْ ُ ْ ُ َ ِّ َ ْ َ َّ َ ْ ُ ْ ُ
‫ح َوي ِي‬ ‫ت وي ِرج الميت ِمن ال‬ ِ ‫ي ِرج الح ِمن المي‬
َ ُ
ْ َ َ َ ْ َ َ
﴾‫األ ْرض َبع َد َم ْوتِ َها َوكذلِك ت َر ُجون‬
So glory be to Allah when evening comes upon you and when

morning comes upon you. To Him be praise in the heavens
and the earth and in the evening and at noon. He brings
forth the living from the dead, and He brings forth the dead
from the living, and He revives the earth after it is dead; and
likewise you shall be brought forth.** 144
* The Prophet s sent a party out on an expedition and ordered them to read
these verses in the morning and the evening. They did so and they returned safely
carrying booty.
** The Prophet s said that whoever reads these verses in the morning will attain
anything he may have missed out on that day and whoever reads them in the
evening will attain anything he may have missed out on that night.
68
َّ
َّ ‫الشيْ َطان‬ َ ‫السميع‬ ُ ُ َ
َّ ‫وذ باهلل‬
‫جيم‬
ِ ‫الر‬ ِ ‫ن‬ ‫م‬
ِ ‫يم‬
ِ ِ‫ل‬‫الع‬ ِ ِ ِ ِ ‫أع‬
I seek refuge in Allah, the All-Hearer, the All-Knower, from
the accursed Devil. (3 times)
ِّ َ ُ َ ْ َ َّ َ َ َ َ َ ْ ُ ْ َ َ ْ َ َ ْ َ
‫اش ًعا ُّمتَ َصد ًع‬ ِ ‫نزلَا هذا القرآن ع جب ٍل ل َرأيته خ‬ ‫﴿لو أ‬
َّ َ َّ َ ُ ْ َ َ ْ ُ َ ْ
َ َ َ ْ َ ْ ِّ
‫اس ل َعل ُه ْم‬ ِ ‫ضبها لِلن‬ ِ ‫هلل وتِلك األمثال ن‬ ِ ‫من خشي ِة ا‬
ْ‫اهلل َّالي ال إل ٰ َه إ َّال ُه َو َعل ُم الْ َغي‬ ُ ‫ ُه َو‬،‫ون‬ َ ُ َّ َ َ َ
‫ب‬ ِ ِ ِ ِ ِ ‫يتفكر‬
ُ َّ َّ َ ٰ َّ ُ ‫ ُه َو‬،‫يم‬ َ ْ ‫الر‬
َّ ‫اد ِة ُه َو‬ َ َ َّ َ
‫الي ال ِإله ِإال ه َو‬ ِ ‫اهلل‬ ُ ‫الر ِح‬ َّ ‫ح ُن‬ ‫والشه‬
ُ ‫يز اجل َ َّب‬ ْ ْ ْ
ُ ‫الم ال ُم ْؤ ِم ُن ال ُم َهيْم ُن ال َعز‬ ْ ُ ‫الس‬ َّ ‫وس‬ ْ
ُ ‫ك ال ُق ُّد‬ ُ َْ
‫ار‬ ِ ِ ‫الم ِل‬
ُ َ ُ َ ُ َُ َ ْ ْ ُ ْ ُ َّ َ َ َ ْ ُ ُ ِّ َ ُ ْ َ
‫ارئ‬ ِ ‫ابل‬ ‫ق‬ ‫ل‬
ِ ‫ا‬ ‫اخل‬ ‫اهلل‬ ‫و‬ ‫ه‬ ،‫ون‬ ‫ك‬ ‫ش‬
ِ ‫ي‬ ‫ا‬ ‫م‬ ‫ع‬ ‫هلل‬
ِ ‫ا‬ ‫ان‬ ‫المتكب سبح‬
َ ْ َ ُ َ ‫ال ْ ُم َص ِّو ُر‬
‫ات‬ َ َ َّ
ِ ‫اء احلُسن يسبح ل ما ِيف السماو‬
َ ُ ُ ِّ َ ُ َ ْ ُ ‫ل األ ْس َم‬
ُ ‫ك‬ ْ ُ َْ ََُ َْ َ
﴾‫يم‬ ِ َ ‫يز احل‬ ‫واألر ِض وهو الع ِز‬
Had We sent down this Qur’ān upon a mountain, you would

have seen it humbled, split asunder out of the fear of Allah. Such
examples We strike for people that they may reflect. He is Allah;
there is no deity save Him. He is the Knower of the unseen
and the visible; He is the All-Merciful, the Compassionate.
He is Allah; there is no deity save Him. He is the King, the
Transcendent, the Flawless, the Faithful, the Guardian, the
Eminent, the Compeller, the Proud. Transcendent is Allah
beyond what they associate (with Him). He is Allah, the Creator,
the Fashioner, the Shaper. To Him belong the most beautiful
names. All that is in the heavens and the earth glorifies Him. He
is the Mighty, the Wise.* 145
* The Messenger of Allah s informed us that if someone recites these verses and
the invocation of seeking protection that precedes it in the morning, Allah will
appoint for him seventy thousand angels who shall pray for him until the evening,
and if he dies that day he will die as a martyr. If he does the same in the evening, the
angels will pray over him until morning and if he dies during that night he will die
as a martyr.
69
ْ َ َ َ َّ ْ َ َ ُ ٌ ‫﴿س‬
‫العال ِمي َن ِإنا كذلِك ن ِزي‬ ‫وح يف‬ٍ ‫الم َع ن‬ َ
ُْ ُ َّ َ ْ ُ
﴾‫المؤ ِم ِنيْ َن‬ ‫نني ِإنه ِم ْن ِعبَا ِدنا‬ ‫المح ِس‬
Peace be upon Nūḥ among all beings. This is how We reward

those who excel, he is one of Our believing slaves.* 146
َ َ ِّ َ ‫امات ِم ْن‬
‫ش َما خل َق‬ َّ َّ َ َ ُ ُ َ
ِ ‫هلل اتل‬
ِ ‫ات ا‬
ِ ‫أعوذ بِك ِلم‬
I seek refuge in the complete words of Allah from the evil of
what He has created. (3 times)** 147
َ َ ْ َ َ ُّ ُ َ َّ
ِ ‫ض مع اس ِم ِه ش ٌء يف األ‬
‫رض‬ ‫الي ال ي‬
ِ ‫هلل‬
َ ُ َّ َ ْ
ُ ‫العل‬
‫يم‬ َ َّ
ِ ‫وال ِيف السما ِء وهو السميع‬
In the Name of Allah. Nothing in the heavens and earth may
harm the one who mentions His name. He is the All-Hearing,
the All-Knowing. (3 times)*** 148
ْ‫وعفيَة وس ْت فأَتْمم‬ َ ْ ُ ْ َ ْ َ ِّ َّ ُ َّ
َ ‫ك يف ن ْع َمة‬ ‫اللهم إِن أصبحت ِمن‬
ِ ٍ ِ ٍ ِ ٍ ِ
ْ ْ َ َ َ َ َّ َ َ َ َ ْ
‫واآلخ َر ِة‬
ِ ‫النيَا‬
ُّ ‫تك يف‬ َ ‫ك وس‬
ِ ‫نِعمتك ع وع ِفيت‬
O Allah, as morning comes upon me I am experiencing
Your blessings, well-being, and protection, so complete Your
blessings upon me, Your well-being and Your protection, in
this world and the next! (3 times)**** 149
* If someone reads these verses in the evening no scorpion will sting him that
night.
** If someone reads this three times in the morning and evening, no harm will
come to him.
*** If someone reads this three times no harm will come to him and no sudden
calamity will befall him.
**** If someone reads this, Allah will take it upon Himself to complete His blessings
upon that person.
70
[In the evening say:

َْ ْ َ‫وعفي‬َ ‫ك يف ن ْع َمة‬َ ْ ُ ْ َ ْ َ ِّ َّ ُ َّ
‫ت فأت ِم ْم‬ ‫وس‬ ‫ة‬
ٍ ِ ٍ ِ ٍ ِ ‫اللهم ِإن أمسيت ِمن‬
‫واآلخ َر ِة‬ ‫النيا‬ُّ ‫تك يف‬ َ ْ ‫ك وس‬َ َ َ َ َّ َ َ َ َ ْ
‫نِعمتك ع وع ِفيت‬
ِ ِ
O Allah, as evening comes upon me..]
َ ْ َ َ َ َ َ ُ ْ ُ َ ُ ْ ُ ُ ْ َ ْ َ ِّ َّ ُ َّ
‫اللهم إِن أصبحت أش ِهدك وأش ِهد حلة عر ِشك‬
َ‫اهلل ال إل ٰ َه إ َّال أَنْت‬
ُ ‫ت‬ َ ْ ‫ك أَن‬
َ َّ َ َ ْ َ َ َ َ َ َ
‫وجيع خل ِقك أن‬ َ
ِ ِ ِ ‫ومالئِكتك‬
َ ُ ُ َ َ ُ ْ َ ً َ َّ َ ُ َ ِّ َ َّ َ َ َ َ َ َ َ ْ َ
‫شيك لك وأن سيدنا ممدا عبدك ورسولك‬ ِ ‫وحدك ال‬
O Allah, as morning comes upon me, I bear witness before
You and before the Carriers of Your Throne, and Your
angels, and all Your creation, that You are Allah, that there
is no diety but You, alone, with no partners, and that our
Master Muhammad is Your Slave and Messenger. (4 times)*
150

َ َ َ َ َ ُ ْ ُ َ ُ ْ ُ ُ ْ َ ْ َ ِّ َّ ُ َّ
‫حلة َع ْر ِشك‬ ‫اللهم ِإن أمسيت أش ِهدك وأش ِهد‬
َ َّ
َ ْ ‫اهلل ال إل ٰ َه إال أن‬
ُ ‫ت‬ َ ْ ‫ك أَن‬
َ َّ َ َ ْ َ َ َ َ َ َ َ
‫ت‬ ِ ِ ‫وجيع خل ِقك أن‬
ِ ‫ومالئِكتك‬
َ ُ َ َ ُ ْ َ ً َ َّ َ ُ َ ِّ َ َّ َ َ َ َ َ َ َ ْ َ
‫ور ُسولك‬ ‫شيك لك وأن سيدنا ممدا عبدك‬ ِ ‫وحدك ال‬
O Allah, as evening comes upon me..]
َ ‫الم‬
‫ني‬ َ ‫احل َ ْم ُد هلل َر ِّب‬
َ ‫الع‬
ِ
َ ‫ئ َمز‬
‫يد ُه‬ ُ ‫كاف‬
ِ
َ ُ ََُ
‫وي‬ ‫ه‬ ‫م‬ ‫ع‬ ‫ن‬ ‫ايف‬ َ ُ‫َحْدا ً ي‬
‫و‬
ِ ِ ِ
* Whoever says this four times will be released from the punishment of the
Hellfire. Another narration states that Allah will forgive him for any wrongs he has
committed that day.
71
All praise belongs to Allah, Lord of the Worlds, a praise that

is in accordance with His blessings and matches His increase
(of those blessings). (3 times)* 151
ُ َّ ْ ‫تب‬ ُ ََْ َ ُ َْ
‫وت‬
ِ ‫ت والطاغ‬ ِ ‫اجلب‬
ِ ِ ‫ظيم وكفر‬ ِ ‫هلل الع‬ِ ‫آمنت بِا‬
َ َ ْ َُْ َُْ ُ ‫ك‬ْ َ َْْ
‫صام لا‬ ‫الوثق ال ان ِف‬ ‫ت بِالعرو ِة‬ ‫واستمس‬
ٌ ‫يع َعل‬
‫يم‬ ٌ ‫واهلل َسم‬
ُ
ِ ِ
I believe in Allah the Almighty, and I denounce idols and
false gods. I hold fast to the firmest handhold, that which
does not break, and Allah is All-Hearing, All-Knowing. (3
times)** 152
ً ًَّ
،‫اإل ْسالمِ ِدينا‬
ِ ِ ‫هلل ربا‬
‫وب‬ ، ُ َ
ِ ‫ر ِضيت بِا‬
ً َ ً َّ َ َُ َ
‫ور ُسوال‬ ‫ ن ِبيا‬s ‫و بسيِّ ِدنا م َّم ٍد‬
I am content with Allah as a Lord, with Islam as a religion,
and with our Master Muhammad, may Allah’s prayers and
peace be upon him, as a Prophet and Messenger. (3 times)*** 153
ُ ْ‫اهلل ال هلإ َ َّإال ُه َو َعلَيْه تَ َو َّك‬

‫ت‬ ُ ‫ب‬ َ
َ ‫﴿ح ْس‬
ِ ِ
﴾‫يم‬ َ ْ َ ُّ َ َ ُ َ
ِ ‫وهو رب العر ِش الع ِظ‬
Allah is sufficient for me. There is no deity save Him. In Him I place
my trust and He is the Lord of the Mighty Throne. (7 times)**** 154
* It has been narrated that Allah taught this to Sayyidunā Ādam e and told him
that it encompasses all praise and glorification.
** The Jinn have no power over the one who reads this.
*** Allah takes it upon himself to make the person who reads this content.
**** If someone reads this, Allah will remove his worries whether they be connected
with this world or the next, and whether he is truthful in saying it or not.
72
ِّ َ ْ َ َّ َ ُ َ ِّ َ َ ِّ َ ُ َّ
‫وسل ْم‬ ‫وصح ِب ِه‬ ِ ِ ‫الله َّم صل ع سي ِدنا مم ٍد‬
‫وآل‬
O Allah, bestow prayers and peace upon our Master
Muhammad and his Family and Companions. (10 times)155
ْ َ ‫اءة اخل‬َ ‫ج‬ َ ُ َ ْ َ ِّ َّ ُ َّ

َ ُ‫ك م ْن ف‬
‫ي‬
ِ ِ ِ ‫اللهم ِإن أسأل‬
َّ َ َ ُ ْ َ ُ ُ َ
‫الش‬
ِ ‫وأعوذ بِك ِمن فجاء ِة‬
O Allah, I ask You for unexpected good and seek refuge in
You from unexpected evil.156
َ َ ُ ْ َ ََ َ ْ َ َ َ ْ َ َّ َ ٰ ِّ َ َ ْ َ َّ ُ َّ
‫ وأنا‬،‫ خلقت ِن وأنا عبدك‬،‫اللهم أنت رب ال إِل إِال أنت‬
ِّ َ ‫ك ِمن‬
َ‫ش ما‬ َ ُ ُ َ ُ ْ ََْ َ ْ ََ َ ْ َ َ
ِ‫ أعوذ ب‬،َ ‫ع عه ِد َك ووع ِدك ما استطعت‬
ْ َ ْ َ ُ ُ َّ َ َ َ ْ َ َ ُ ُ ُ ْ َ َ
،‫وء بِذن ِب فاغ ِف ْر ِل‬ ‫ أبوء لك بِ ِنعم ِتك ع وأب‬،‫صنعت‬
َ َّ
َ ْ ‫نوب إال أن‬ ُّ ُ ْ َ ُ َّ َ
َ ‫ال‬
‫ت‬ ِ ‫ف ِإنه ال يغ ِفر‬
O Allah, You are my Lord, there is no deity save You. You
created me and I am Your slave; I seek to honour the pledge
and covenant I have made with You as best I can; I seek Your
protection from the evil that I have done; I acknowledge
Your favours upon me and I acknowledge my sins, so forgive
me, for no-one forgives sins except You.* 157
ُّ‫ت َرب‬ َ ْ ‫ت وأن‬ َ ْ َ َ َ ْ َ َّ َ ٰ َ ِّ َ ْ َ َّ ُ َّ

ُ ْ‫ك تَ َو َّك‬ ‫اللهم أنت رب ال إِل إِال أنت علي‬
ُ َ
ْ ‫وما لم يَش‬ َ ‫كن‬َ ُ َ َ َ َ َْ
‫اء لم يَك ْن‬ ‫ ما شاء اهلل‬، ‫ظيم‬ ِ ‫العر ِش الع‬
َّ ُ َ ْ َ
َ‫أن اهلل‬ َ ِّ ‫قو َة َّإال باهلل الع‬
َّ ‫وال َح ْو َل وال‬
‫أعلم‬، ‫ظيم‬ ِ ‫ل الع‬ ِ
* The Prophet s called this invocation Sayyid al-Istighfār (the ‘Master Formula’
of seeking forgiveness). Whoever says it with certainty and dies on that day or on
that night will enter Paradise.
73
ً ْ
،‫ش ٍء ِعلما‬ ْ َ ‫ك ِّل‬ ُ
‫اط ِب‬ َ ‫اهلل قَ ْد أَ َح‬
َ ‫دير وأَ َّن‬
ٌ َ‫ش ٍء ق‬ ْ َ ‫ك‬ ِّ ُ َ
‫ع‬
َ
َ ْ ‫ك َدآبَة أن‬ ِّ ُ ِّ َ ْ ْ َ ِّ َ َ ُ َ ِّ َّ
‫ت‬ ٍ ‫ش نف ِس و ِمن ش‬ ‫الل ُه َّم ِإن أ ُعوذ بِك ِمن‬
َ ْ ُ ‫رب َع ص‬ ِّ َّ َ ٌ
‫يم‬ٍ ‫اط مست ِق‬ ٍ ِ ‫اصيَ ِتها ِإن‬ِ ‫آخذ بِن‬ ِ
O Allah, You are my Lord; there is no deity save You; upon
You do I rely, and You are the Lord of the Awesome Throne.
That which Allah wills comes to pass and that which He does
not will does not come to pass; there is no strength or power
save by Allah, the Most High, the Almighty.
I know that Allah has power over all things and that Allah
encompasses all things in His knowledge.
O Allah, I seek refuge in You from the evil of my soul and the
evil of every creature on earth which You have taken by the
forelock; truly my Lord is on a straight path.* 158
ْ ‫ك‬
ُ ‫أستَج‬ َ ُ َ ْ َ َ َ ْ َ ُ ْ ُّ َ َ ُّ َ
َ ‫يث وم ْن‬
‫ي‬ ِ ِ ‫ذاب‬ ‫ع‬ ِ ‫يا ح يا قيوم بِرح ِتك أست ِغ‬
ََ َْ ْ َ َ ُ َّ ُ ْ َ ْ ‫أَ ْصل‬
‫كل ِن إل نف ِس َوال ِإل أح ٍد‬ ِ ‫ت‬ ‫وال‬ ‫ه‬ ‫ك‬ ‫ن‬ِ ‫أ‬ ‫ش‬ ‫ل‬ ‫ح‬
ِ ِ
َْ ََْ َ َ ْ َ
‫ني‬
ٍ ‫ِمن خل ِقك طرفة ع‬
O Living! O Sustainer! I call upon Your Mercy for assistance,
and from Your chastisement I seek refuge! Make good all
my affairs and do not entrust me to myself or any of Your
creation for the blink of an eye.** 159
َ ُ َ َ ‫ك من‬ َ ُ ُ َ ِّ ّ ُ َّ
‫اله ِّم واحل َ َز ِن وأ ُعوذ بِك ِمن‬ ِ‫اللهم ِإن أعوذ ب‬
ُ َ ْ ُ ُْ َ ُ ُ َ َ ْ َ
‫وابلخ ِل وأ ُعوذ‬ ‫ب‬ِ ‫اجل‬ ‫ن‬ ‫م‬
ِ ‫ك‬ ِ ‫ب‬ ‫وذ‬‫ع‬ ‫وأ‬ ‫ل‬ِ
َ ‫والك‬
‫س‬ ‫العج ِز‬
ِّ ‫وق ْهر‬
َ ‫الر‬ َ ْ َّ َ َ َ ْ َ
‫ال‬
ِ ‫ج‬ ِ ‫بِك ِمن غلب ِة الي ِن‬
* The Prophet s informed us that the one who reads this and then dies will enter
Paradise. Also nothing which he dislikes will befall him, his family or his possessions.
** The Prophet s counselled his beloved daughter al-Sayyidah Fāṭimah j to read
this in the morning and evening, so act upon this Prophetic counsel.
74
O Allah, I seek refuge in You from worry and grief, and I seek
refuge in You from incapacity and laziness, and I seek refuge
in You from cowardice and miserliness, and I seek refuge in
You from being overcome by debts and from the tyranny of
men.* 160
ُّ ‫العافيَ َة يف‬
َ‫ال ْني‬ َ ‫ك‬ َ ُ َ ْ َ ِّ َّ ُ َّ
،‫واآلخ َر ِة‬
ِ ‫ا‬ ِ ‫اللهم ِإن أسأل‬
َ َّ َ َ َ ُ َ َ َ َ ْ َ َ ُ َ ْ َ ِّ َّ ُ َّ
‫الائِ َمة يف ِدين‬ ‫اللهم ِإن أسألك العفو والعا ِفية والمعافاة‬
ْ ُ ‫ اللَّ ُه َّم‬،‫ل َو َمال‬ ْ ََ َ َُْ
،‫است َع ْو َرات وآ ِم ْن َر ْو َع ِت‬ ِ ْ
ِ ‫ودنياي وأ‬
‫ه‬
َ‫وع ْن ي‬ َ ْ َ َّ ‫اح َف ْظن من َب ْني يَ َد‬ ْ َّ ُ َّ
‫مين‬ ِ ‫ف‬ ِ ‫ل‬ ‫خ‬ ‫ن‬ ‫م‬
ِ ‫و‬ ‫ي‬ ِ ِ ِ ‫اللهم‬
َ َْ ُ َْ َ َ ََ ُ ُ َ َْ ْ َ
‫وع ْن ِش َمال و ِمن فو ِق وأعوذ بِعظم ِتك أن أغتال ِمن‬
َْ
،‫ت ِت‬
O Allah, I ask You for well-being in this life and the next.
O Allah, I ask of You pardon, well-being, and constant safety

in my religion, worldly life, family, and possessions.
O Allah, cover my shameful things and assuage my fears.
O Allah, protect me from [the evil that comes from] in

front of me, from behind my back, my right, my left, and
from above me and I take refuge in Your greatness from
unexpected harm from below me.** 161
‫ت‬َ ْ ‫ت ُت ْطع ُمن وأَن‬

َ ْ ‫ت َت ْهدين وأَن‬
َ ْ ‫ت َخلَ ْقتَن وأَن‬َ ْ ‫اللَّ ُه َّم أَن‬
ِ ِ َ ِ ِ
َ
ٌ ‫ش ٍء ق‬
‫دير‬
َ ِّ
ْ ‫ت َع ك‬ ُ َ ‫ت ُتْيين وأن‬
ْ َ ْ ‫ت تُميتُن وأَن‬ َ ْ ‫ت َ ْسقين وأَن‬
ِ ِ ِ
O Allah, You created me and You continue to guide me, and
You provide me with food and drink; You cause me to die
and You give me life, and You have power over all things.*** 162
* The Prophet s taught this saying: “Shall I not teach you words which if you say
them Allah removes your worries and relieves you of your debts?”
** The Prophet s never neglected to read these invocations.
*** Allah will give the one who reads this whatever he asks for.
75
َ ‫خالص‬ ْ َ ‫وع َك‬َ ِ‫حنَا َع ف ْط َرة اإل ْسالم‬ْ َ ْ َ

‫وع‬ ِ ‫اإل‬
ِ ‫ة‬
ِ ‫م‬ ِ ِ ِ ِ ‫أصب‬
ً ْ ُ ً َ َ َ ْ َ َ َّ َ َُ َ
‫ وع ِمل ِة أبِينا ِإبرا ِهيم ح ِنيفا مس ِلما‬s ‫ين ن ِبيِّنا م َّم ٍد‬
ِ ‫ِد‬
َ ‫الم ْش‬
‫كني‬ ُ ‫كن من‬ َ
‫وما‬
ِ ِ
We have risen this morning on the natural disposition of
Islam, believing in Allah’s oneness, on the religion of our
Prophet Muhammad, may Allah bless him and his family
and grant them peace, and upon the religion of our father
Ibrāhīm, who was upright, a Muslim, and not a polytheist.163
[In the evening say instead:
َ ْ َ َ َ ْ َ ْ َ َ ْ َ َْ
‫الص وع‬ ِ ‫اإلخ‬ ِ ‫كم ِة‬ِ ‫اإلسالمِ وع‬ ‫أمسينا ع فِطر ِة‬
ً ْ ُ ً َ َْ َْ َ َّ ِ َ َُ َ
‫ وع ِمل ِة أبِينا إِبرا ِهيم ح ِنيفا مس ِلما‬s ‫ين ن ِبيِّنَا م َّم ٍد‬
ِ ‫ِد‬
َ ‫الم ْش‬
‫كني‬ ُ ‫كن من‬ َ
‫وما‬
ِ ِ
Evening has fallen upon us and we are on the natural
disposition of Islam..]
ُ َ َ َْ َ ْ َْ َ ْ َ َ َّ
‫الل ُه َّم بِك أ ْصبَحنَا وبِك أم َسينَا وبِك نيَا وبِك ن ُموت‬
َ ْ َ ُ َّ َ َ َ ْ َ َ
ُ ‫ك النُّ ُش‬
‫ور‬ ‫وعليك نتوك وإِيل‬
O Allah, by You we have reached this morning and by You
we have reached this evening. By You we live and by You we
die, in You we place our trust and to You is the arising.164
[In the evening say instead:
ُ َ َ َْ َ ْ َ َ ْ َْ َ َّ
‫الل ُه َّم بِك أم َسينَا وبِك أ ْصبَحنَا وبِك نيَا وبِك ن ُموت‬
ُ ‫المص‬َ َ ْ َ ُ َّ َ َ َ ْ َ َ
‫ي‬ ِ ‫وعليك نتوك وإِيلك‬
76
O Allah, by You we have reached this evening and by You

we have reached this morning. By You we live and by You
we die, in You we place our trust and to You is the final end.]
َ ‫ك هلل واحل َ ْم ُد هلل َر ِّب‬

َ‫العالني‬ ُ ْ ُ ََ ْ َ ْ َ ْ َ
ِ ِ ِ ِ ‫أصبحنا وأصبح المل‬
َ ْ َ‫ح ُه ون‬
َ ُ‫ص ُه ون‬ َ ْ‫ي هذا ايلَ ْومِ َفت‬ َ ُ َ ْ َ ِّ َّ ُ َّ
َ ْ ‫ك َخ‬
‫ور ُه‬ ‫اللهم ِإن أسأل‬
ُ ُ َ َ
‫وب َركتَه وه َداه‬
Morning has come upon us and to Allah belongs all
sovereignty, and all praise belongs to Allah, Lord of the
Worlds.
O Allah, I ask You for the good of this day, its openings,
victories, enlightenment, blessings, and guidance.165

ْ َ
َ ‫احل َ ْم ُد هلل َر ِّب‬
َ ‫الع‬ ُ ْ ُْ َ ْ َْ َ َْ
‫الني‬ ِ ِ ‫أمسينا َوأمس الملك‬
‫هلل و‬
َ َ ُ َ َ ْ َ َ َ ْ َ َ ْ َّ َ َ ْ َ َ ُ َ ْ َ ِّ َّ ُ َّ
‫اللهم إِن أسألك خي ه ِذهِ الليل ِة فتحها ونصها ونورها‬
َ ُ
‫وب َركتَ َها وه َداها‬
َ
Evening has come upon us and to Allah belongs all

sovereignty, and all praise belongs to Allah, Lord of the
Worlds.
O Allah, I ask You for the good of this night, its openings,
victories, enlightenment, blessings, and guidance.]
77
َ
َ ْ ‫وخ‬ َ َْ
َ ْ ‫وخ‬ َ ْ ‫ك َخ‬ َ ُ َ ْ َ ِّ َ َّ ُ َّ
‫ي َما‬ ‫ي َما ِفي ِه‬ ِ‫ي هذا ايلوم‬ ‫اللهم أن أسأل‬
ِّ َ ِ‫ش هذا ايلَ ْوم‬ ِّ َ ‫ك ِم ْن‬ َ
َ ُ ُ ُ َ ْ َ َ َْ َ ََُْ
‫وش‬ ِ‫قبله وخي ما بعده وأعوذ ب‬
ْ
‫وش ما َبع َد ُه‬ ِّ َ ‫وش ما َقبْلَ ُه‬ ِّ َ ‫ما فيه‬
ِ
O Allah, I ask You for the good of this day, the good of what
is in it, and the good of what came before it and the good of
what comes after it.
I seek Your protection from the evil of this day, the evil of
what is in it, the evil of what came before it and the evil of
what comes after it.166

َ َ َ َْ
َ‫وخ ْي‬ ََْ َ ْ َ َ ُ َ ْ َ ِّ َ َّ ُ َّ
‫هذهِ الليل ِة وخي ما ِفيها‬ ِ ‫اللهم أن أسألك خي‬
ََْ ِّ َ ‫ك من‬ َ ُ َ ْ َ َ َ
‫هذهِ الليل ِة‬
ِ ‫ش‬ ‫ي َما َبع َدها وأ ُعوذ ِب‬ َ ْ ‫وخ‬ ‫َما قبْلها‬
ْ
‫وش ما َبع َدها‬ِّ َ ‫وش ما َقبْلَها‬ِّ َ ‫يها‬ َ ‫وش ما ف‬
ِ ِّ
َ
O Allah, I ask You for the good of this night..]
َ ْ َ َ َ َ َ ْ َ َّ
‫الل ُه َّم َما أ ْصبَ َح ِب ِم ْن نِع َم ٍة أ ْو بِأ َح ٍد ِم ْن خل ِقك ف ِمنك‬
َ َ ْ ُّ َ َ ْ َ ََ َ َ َ َ َ َ َ ْ َ
‫شيك لك فلك احل َ ْم ُد َولك الشك ُر َع ذلِك‬ ِ ‫وحدك ال‬
O Allah, whatever favours I, or any of Your creation receive
this morning, they come only from You; You have no
associates, so to You is all praise and thanks for them all.* 167
* Whoever reads this has showed Allah the gratitude which is due to Him for that
day or that night.
78

َ ْ َ َ َ ْ َ َْ َّ
‫الل ُه َّم َما أمس ِب ِم ْن نِع َم ٍة أ ْو بِأ َح ٍد ِم ْن خل ِقك‬
َ َ َ َ َ َ َ ْ َ َ ْ َ
‫شيك لك‬ ِ ‫ف ِمنك وحدك ال‬
َ َ ْ ُّ َ َ ْ َ ََ
‫فلك احل َ ْم ُد َولك الشك ُر َع ذلِك‬
O Allah! Whatever favours I, or any of Your creatures receive
this evening.. etc]
ْ َ َ َ َ ْ ُ
‫هلل َو ِبَ ْم ِدهِ َع َدد خل ِق ِه‬
َ َ ََ ْ َ َ
َ ‫اد‬
‫كماتِ ِه‬ ‫وزنة َع ْر ِش ِه و ِمد‬
ِ ‫ورضاء نف ِس ِه‬
ِ
Transcendent is Allah and praise be to Him as He praises
Himself, a praise equal to the number of His created things,
to His satisfaction, to the weight of His throne and the ink of
His words. (3 times)* 168
ْ َ َ َ َ ْ ُ
‫الع ِظيْ ِم َو ِبَ ْم ِدهِ َع َدد خل ِق ِه‬
َ ‫ان اهلل‬
ِ ‫سبح‬
َ َ َ َ ْ َ َ
َ ‫اد‬
‫كماتِ ِه‬ ‫وزنة َع ْر ِش ِه و ِمد‬ ِ ‫ورضاء نف ِس ِه‬ِ
Transcendent is Allah the Almighty and praise be to Him
as He praises Himself, a praise equal to the number of His
created things, to His satisfaction, to the weight of His throne
and the ink of His words.” (3 times)
* The Prophet s left the house of Umm al-Mu’minīn Juwayriyyah j while she
was sitting glorifying Allah. He returned some time later and found her in the same
state, so he said to her: “I said after you some words three times that would outweigh
all that you have been saying today: ‘Transcendent is Allah...’”
79
َ
‫هلل َع َدد‬
َ َ ْ ُ َ َّ َ َ َ َ َ َ َ ‫ان ا‬ َ َ ْ ُ
ِ ‫هلل عدد ما خلق ِيف السما ِء سبحان ا‬ ِ ‫سبح‬
َ َ ََْ َ َ َ َ َ َ ْ ُ ْ َ ََ َ َ
‫ني ذلِك‬ ‫هلل عدد ما ب‬ ِ ‫ما خلق ِيف األر ِض سبحان ا‬
َ ُ َ َ َ ْ ُ
‫هلل َع َدد َما ه َو خا ِل ٌق‬ِ ‫سبحان ا‬
Transcendent is Allah, equal to that which He has created on
the Earth; transcendent is Allah equal to that which He has
created in the heavens; transcendent is Allah equal to that
which He has created between the heavens and the earth;
transcendent is Allah equal to that which He will create. (3
times)
َ
‫هلل َع َدد َما‬ ُ ْ َ َّ ََ َ َ َ َ َ ُ ْ
ِ ‫هلل عدد ما خلق ِيف السما ِء احلَمد‬ ِ ‫احلَمد‬
ُ ْ َ َ ََْ َ َ َ َ ُ ْ َْ ََ َ
ِ ‫هلل عدد ما بني ذلِك احلَمد‬
‫هلل‬ ِ ‫خلق ِيف األر ِض احلَمد‬
ٌ ‫َع َد َد ما هو َخ‬
‫الق‬
All praise belongs to Allah, equal to that which He has created
on the Earth; all praise belongs to Allah equal to that which
He has created in the heavens; all praise belongs to Allah
equal to that which He has created between the heavens and
the earth; all praise belongs to Allah equal to that He which
He will create. (3 times)
ُ ‫ل إ َّال‬
‫اهلل‬ َٰ َ َّ ََ َ َ َ َ َ ُ َّ َ ٰ
ِ ِ‫ال إِل إِال اهلل عدد ما خلق ِيف السما ِء ال إ‬
ُ ‫ل إ َّال‬
َ‫اهلل َع َد َد َما َب ْني‬ َ
َ ٰ ‫األ ْر ِض ال إ‬ َ ‫َع َد َد َما َخ‬
ِ ِ ‫لق ِيف‬
َ ُ َ ُ ‫ل إ َّال‬
‫اهلل َع َدد ما ه َو خا ِل ٌق‬ َٰ َ َ
ِ ِ‫ذلِك ال إ‬
There is no deity save Allah, equal to that which He has
created on the Earth; there is no deity save Allah equal to
that which He has created in the heavens; there is no deity
save Allah equal to that which He has created between the
heavens and the earth; there is no deity save Allah equal to
that which He will create. (3 times)
80
َ
‫أكب َع َدد َما‬ ُ ‫الس َما ِء‬
ُ ‫اهلل‬ َّ ‫أكب َع َد َد َما َخلَ َق يف‬
ُ ‫اهلل‬ُ
ِ
ُ ‫بني ذلك اهلل‬ َ ‫عدد ما‬ َ ُ ‫اهلل‬ ُ ‫األ ْر ِض‬ َ َ ‫َخ‬
‫أكب‬ ‫أكب‬ ‫لق ِيف‬
َ ُ َ
‫َع َدد َما ه َو خا ِل ٌق‬
Allah is most great, equal to that which He has created on
the Earth; Allah is most great equal to that which He has
created in the heavens; Allah is most great equal to that
which He has created between the heavens and the earth;
Allah is most great equal to that which He will create.
(3 times)
َ َ َ
‫يم َع َدد َما خل َق ِيف‬ َ ِّ ‫الع‬ َ ‫ال َح ْو َل وال قُ َّو َة إ َّال باهلل‬
ِ ‫ل الع ِظ‬ ِ ِ ِ
َ َّ
َ ‫الس َما ِء ال َح ْو َل وال قُ َّو َة إال باهلل‬
‫يم َع َدد َما‬ َ ِّ ‫الع‬
ِ ‫ل الع ِظ‬ ِ ِ ِ
َّ
َ ‫األ ْرض ال َح ْو َل وال قُ َّو َة إ َّال باهلل‬
َ ِّ ‫الع‬ َ َ ‫َخ‬
‫يم‬ِ ‫ل الع ِظ‬ ِ ِ ِ ِ ‫لق ِيف‬
‫يم‬ َ ‫ك ال َح ْو َل وال قُ َّو َة إ َّال باهلل‬
َ ِّ ‫الع‬ َ َ ََْ َ َ َ
ِ ‫ل الع ِظ‬ ِ ِ ِ ِ ‫عدد ما بني ذل‬
َ ُ َ
‫َع َدد ما ه َو خا ِل ٌق‬
There is no strength or power save by Allah, the Most High,
the Almighty equal to that which He has created on the
Earth; there is no strength or power save by Allah, the Most
High, the Almighty equal to that which He has created in
the heavens; there is no strength or power save by Allah, the
Most High, the Almighty equal to that which He has created
between the heavens and the earth; there is no strength or
power save by Allah, the Most High, the Almighty equal to
that which He will create. (3 times)* 169
* In a different narration the Prophet s mentioned these words to Umm al-

Mu’minīn Juwayriyyah j (see footnote above).
81
ْ ُ َ ُ ْ ُْ َُ َ َ َ َ ُ َ ْ َ ُ َّ َ ٰ
‫ل احل َ ْم ُد‬ ‫ ل الملك و‬،‫شيك ل‬ ِ ‫ال‬ ‫ه‬ ‫د‬ ‫ح‬‫و‬ ‫اهلل‬ ‫ال‬ ‫ال ِإل ِإ‬
َ َ ِّ ُ َ َ ٌ َ َ ِّ ُ َ َ ُ ُ ُ
‫[ع َدد ك ذ َّر ٍة ألف‬ ‫يت َوه ْو َع ك ش ٍء ق ِدير‬ ‫ي ِي وي ِم‬ ِ
]‫َم َّر ٍة‬
death and He has power over all things, the number of every
atom a thousand times over. (3 times)170
If time permits, add the following adhkār:
ُ َ َ ْ ُ ْ َ َّ ًّ َ َ َ ْ َّ ْ ُ ْ َ َ ْ ُ ْ ُ
‫﴿ق ِل ادعوا اهلل أ ِو ادعوا الرحـن أيا ما تدعوا فله‬
َ‫ت ب َها َو ْابتغ‬ َ ُ َ َ َ َ َ ْ َ ْ َ َ َ َ ْ ُْ ُ َ ْ َ
ْ ‫تاف‬
ِ ِ ِ ‫األسماء احلسن وال تهر بِصالتِك وال‬
َ َ ً َ َ ْ َّ َ ْ َ َّ ُ ْ ْ ُ ً َ َ َ ََْ
‫الي لم يت ِخذ ولا ولم‬ ِ ‫ َوق ِل احلَمد ا‬،‫بني ذلِك س ِبيال‬
ِ ‫هلل‬
ِّ ُّ َّ ُ َ ْ ْ ٌ َ ُ َّ ُ َ
‫شيك ِيف ال ُمل ِك َول ْم يَكن ُل َو ِ ٌّل ِّم َن الل‬ ِ ‫يكن ل‬
ً ‫كب‬ َ
ْ َ ُ ْ ِّ َ
﴾‫يا‬ ِ ‫وكبه ت‬
Say: “Call upon Allah or call upon the Most Compassionate:
by whatever name you call upon Him, (it is well), for to Him
belong the most beautiful names.” And do not pray too loudly
or too softly, but seek a middle course between. Say: “Praise
be to Allah, who has not begotten a son, and has no partner
in His dominion, and needs no protector from abasement,
and greatly magnify Him.” * 171
َ َ ْ َ َْ َ
َ ‫ان اهلل‬ َ َ ْ ُ
‫الع ِظيم‬ ِ ‫هلل و ِبم ِدهِ سبح‬
Himself, transcendent is Allah the Almighty.** 172
* The heart of the the one who reads these verses in the morning or the evening
will not die during that day or night.
** The Messenger of Allah s described these words as being: “Two words that are
82
ْ َ ُ َ َّ َ ٰ َ ْ َ
ُ ‫احل َ ْم‬ َ َ ْ ُ
‫اهلل أك َب‬‫هلل َوال ِإله ِإال اهلل و‬
ِ ‫د‬ ‫هلل و‬
Transcendent is Allah, and praise be to Allah, and there is no
deity save Allah, and Allah is most great.* 173
light on the tongue, heavy on the Scales (on the Day of Judgement) and beloved to
the Compassionate.”
* The Prophet s found a woman praising Allah and using date stones to count
with. He said to her: “Shall I not inform you of something which is easier for you to
do or better?” Then he taught her these words.
83
he tiquettes and erits

of eciting the ur’ān
The first etiquette of recitation is to do so sincerely for Allah’s sake,

and not to seek anything else through your recitation. You must
have reverence for Allah when you recite, and an awareness that you
are communing with Him. You should read as if you see Allah, and
even if you do not see Him, know surely that He sees you.
First use the siwāk, humble yourself and contemplate what you
are reciting. Force yourself to cry if you are not brought to tears by
what you are reciting. Intend to act on what you are commanded to
do and to leave that which you are prohibited from doing. Desire the
reward which you are promised and fear the punishment with which
you are threatened.174
When you recite, bear in mind the following ḥadīth: “This
Qur’ān is Allah’s feast, so accept His generosity as much as you
can. Verily this Qur’ān is the rope of Allah and a clear light and
a beneficial cure, protection for the one who holds fast to it, and
salvation for the one who follows it. It does not go astray and so is
not in need of guidance and it does not become crooked so it is not
in need of straightening. Its wonders are never-ending and it does
not become worn out from constant repetition. Recite it, for Allah
rewards you for doing so, giving you ten good deeds for every letter.
I do not say that Alif Lām Mīm is one letter, rather Alif is a letter,
and so are Lām and Mīm.”175 The Prophet s said: “The believer who
recites the Qur’ān is like the citron: its fragrance is pleasant, and its
taste is pleasant.”176 He also said s: “Which of you would like to
go out every day to Baṭḥā’ or al-Aqīq* and come back with two of
the finest camels without committing any sin or cutting any kinship
ties?”
“We would all like that,” we said.
* Two valleys close to al-Madīnah
84
“For one of you to go to the mosque to learn (or read) two

verses from the speech of Allah the Exalted is better for him than
two camels, and three verses are better than three camels, and four
are better for him than four and so on.”177
If you excel in reciting the Qur’ān while observing its etiquettes
then hear the glad tidings: “Truly the one who excels in the recitation
of the Qur’ān is with the noble and pious angels.” If you find it
difficult then have patience: “The one who recites the Qur’ān and
stutters and finds difficulty in it has two rewards.”178
When you have finished reciting, say the following:
َْ َْ َّ َ َ َ ْ ُ ْ َ َ َ َ ْ ُ
‫حانك الل ُه َّم َو ِبَ ْم ِد َك أش َه ُد أن‬ ‫هلل و ِبم ِدهِ سب‬
َ َ ُ ُ َ َ َ ُ ُ ْ َ ْ َ َ ْ َ َّ َ ٰ َ
‫وب ِإيلْك‬ ‫ال ِإله ِإال أنت أستغفرك وأت‬
Himself, transcendent are You, O Allah and praise be to You
as You praise Yourself, I bear witness that there is no deity
save You. I seek Your forgiveness and I repent to You.*179
* This is like a seal on the recitation of the one who reads it.
85
he xcellence of estowing rayers

pon the rophet uhammad s
Do not forget to bestow prayers upon your Prophet, our Master

Muhammad s, who said: “Whoever bestows one prayer upon me,
Allah bestows ten prayers upon him.”180 So bestow one prayer upon
him, or ten, or one hundred – the more you bestow the better it is
for you.
There are many forms of prayer upon the Prophet
Muhammad s. One is the al-Ṣalāt al-Ibrāhīmiyyah:
َ َُ َ َ َ َ َّ َ ُ َ ِّ َ َ َ ِّ َ َّ ُ َّ
‫آل َسيِّ ِدنا م َّم ٍد ك َما‬ِ ‫اللهم صل ع سي ِدنا مم ٍد وع‬
ٌ َ ٌ َ َ َّ َ َ ْ َ َ َ َ ْ َ َ َ َ ْ َّ َ
،‫ميد‬ ِ ‫يد‬ ‫ح‬ِ ‫ك‬ ‫ن‬ ‫إ‬
ِ ‫يم‬ ‫ه‬
ِ ‫ا‬‫ر‬ ‫ب‬ ‫إ‬
ِ ‫آل‬
ِ ‫ع‬ ‫صليت ع إِبرا ِهيم و‬
ََ َُ َ
‫آل َسيِّ ِدنا م َّم ٍد كما‬
َ َ َّ َ ُ َ ِّ َ َ َ ْ ‫وب‬ َ ‫اللَّ ُه َّم‬
ِ ‫ارك ع سي ِدنا مم ٍد وع‬ ِ
ٌ ْ َ ٌ َ َ َّ َ َ ْ ََ َ َ َْ ََ َ َْ َ
‫ميد‬ ِ ‫حيد‬ ِ ‫آل إِبرا ِهيم إِنك‬ ِ ‫باركت ع إِبرا ِهيم وع‬
O Allah, bestow Your prayers upon our Master
Muhammad and the Family of our Master Muhammad just
as You have bestowed prayers upon Ibrāhīm and the Family
of Ibrāhīm, truly You are the Praiseworthy, the Glorious.
O Allah, bestow blessings upon our Master Muhammad
and the Family of our Master Muhammad just as You have
bestowed blessings upon Ibrāhīm and the Family of Ibrāhīm,
truly You are the Praiseworthy, the Glorious.181
86
Other forms are:
ُ ْ ‫ع ُمَ َّمد َوأَنْز‬

‫ل‬
َ َ ِّ َ َّ ُ َّ
‫اللهم صل‬
ِ ٍ
َ َ‫ال ْ َم ْق َع َد ال ْ ُم َق َّر َب عنْ َد َك يَ ْو َم القي‬
‫امة‬ ِ ِ
O Allah bestow prayers upon Muhammad and grant him the
station of proximity to You on the Day of Resurrection.* 182
ُ ُ ْ َ ُ ً َ ُ َّ َ ُ َ َ
‫اهلل عنا م َّمدا َما ه َو أهله‬ ‫جزا‬
May Allah reward Muhammad on our behalf as he is worthy
of being rewarded.** 183
َ ّ َ َ َ ُ َ ِّ َّ
‫الل ُه َّم َصل َع م َّم ٍد عبْ ِد َك َو َر ُسولِك َو َصل َع‬
‫ات‬ َ ‫الم ْسل‬
‫م‬ َ ‫الم ْسلم‬
ُ ‫ني َو‬ ُ ‫الم ْؤمنَات َو‬ َ ‫ال ْ ُم ْؤمن‬
ُ ‫ني َو‬
ِ ِ ِ ِ ِ ِ ِِ
O Allah bestow prayers upon Muhammad, Your slave and
Messenger; and bestow prayers upon the believers, male and
female, and the Muslims, male and female.*** 184
َ ْ َ َ ٌ َ َ َ ْ َ َ َّ َ َّ َ ُ َ َ ِّ َ َّ ُ َّ
‫ارك َع‬ ِ ‫ وب‬, ‫اللهم صل ع مم ٍد حت ال تبق صالة‬
َ َّ َ َّ َ ُ َ َ ْ ِّ َ َ َّ ُ َّ ٌ َ َ َ َ ْ َ َ َّ َ َّ َ ُ
‫ اللهم وسلم ع مم ٍد حت ال‬،‫مم ٍد حت ال تبق بركة‬
ٌ َ ْ َ َ ْ َ َ َّ َ ً َّ َ ُ ْ َ ْ َ َّ ُ َّ ٌ َ َ َ ْ َ
‫حة‬ ‫ اللهم وارحم ممدا حت ال تبق ر‬،‫يبق سالم‬
O Allah bestow prayers upon Muhammad until no prayers
remain, and bestow blessings upon Muhammad until no
blessings remain, and bestow peace upon Muhammad until
no peace remains, and show mercy to Muhammad until no
mercy remains.185
* The one who reads this will be guaranteed the intercession of the Prophet s
** The one who reads this will tire out seventy recording angels for a thousand
days (recording the reward of these words).
*** Any Muslim who has no charity to give may say this during his supplication and
at the end of his supplication and it will be considered as charity.
87
he uḥā rayer
Round off the time you have spent between fajr and sunrise by
performing two units with the intention of praying the Ḍuḥā Prayer.
The Prophet s said: “As each morning comes, every one of you must
give charity for every limb of their body. Saying ‘Subḥānallāh’ is an
act of charity, saying ‘Alḥamdulillāh’ is an act of charity, saying ‘Lā
ilāha ill’Allāh’ is an act of charity, and saying ‘Allāhu Akbar’ is an
act of charity. Commanding people to do good is an act of charity
and forbidding evil is an act of charity. To pray two units at the time
of Ḍuḥā suffices you all this.”186 It has been narrated that Ḍuḥā is
the prayer of the Awwābūn, those who constantly return to Allah in
repentance.187
It is better to pray four units of Ḍuḥā, due to the ḥadīth:
“Whoever prays Fajr and then sits in his place and does not speak
about the affairs of the world and remembers Allah until he prays
four units of Ḍuḥā leaves behind his sins and becomes as pure as the
day his mother gave birth to him.”188 It has been narrated that Allah
says: “O son of Adam, pray four units for My sake at the beginning
of the day and I will suffice for you the end of the day.”189
The best is to pray six or eight units, as these numbers have
been related in the ḥadīth.190
88
he tiquettes of eaving the osque
When you intend to leave the house of Allah, the place where mercy
descends and prayers are answered and the place beloved to Him,
then leave with the desire to return to it at the first opportunity.
Amongst those whom Allah will shade with His Throne on the day
when there will be no shade except His is a man whose heart was
attached to the mosque.191
Exit with your left foot and say:
ْ َّ َ َ َّ َ ُ َ ِّ َ َ َ ِّ َ ُ َّ
‫آل الل ُه َّم اغ ِف ْر‬ِ ِ ‫هلل الله َّم صل ع سي ِدنا مم ٍد وع‬ ِ ‫ِمْسِب ا‬
ْ َ َ َْ َ ْ ُُ
‫اب فض ِلك‬ ‫وب َوافتَ ْح ِل أبو‬
ِ ‫ِل ذن‬
ُُ َ ْ َ ُ ُ َ ِّ ُ َّ
ِ‫الله َّم ِإن أعوذ بِك ِمن ِإب ِل ِيس َوجنو ِده‬
In the name of Allah. O Allah, bestow prayers upon our
Master Muhammad and his family. O Allah, forgive me my
sins and open for me the doors of Your bounty.
O Allah, I seek refuge in You from the Devil and his forces.*
192
* It has been narrated that when someone leaves the mosque the devils gather
together like bees gather around their leader. If the person says this they will not
harm him.
89
90
Section Four
ENTERING THE HOME, EATING
AND THE OBJECTIVES OF A MUSLIM
tiquettes on ntering the ome
Enter your house with your right foot and say:
ْ َ َ ْ َ َ ْ َ ْ َ ْ َ َ ُ َ ْ َ ِّ َّ ُ َّ
‫المخ َر ِج‬ ‫اللهم ِإن أسألك خي المو ِل ِج وخي‬
َْ َّ َ َ َ ِّ َ ََ َ ْ َ ََ
‫هلل ربنا توكنا‬ ِ ‫هلل خ َرجنا َوع ا‬
ِ ‫هلل َوجلْنا َوِمْسِب ا‬
O Allah, I ask You for the best entrance and the best exit. In
the name of Allah we enter and in the name of Allah we leave
and in our Lord, Allah, we place our trust.* 193
* The Prophet s said that if someone remembers Allah upon entering the house
and upon eating, the devils say to each other: “There is no shelter and no food for
you tonight.” (Narrated by Muslim).
91
Give greetings of salām to your family* and then say:

َ َّ ْ َ َ َ ََ
ُ ‫احل َ ْم‬ َّ ْ
ُ ‫احل َ ْم‬
‫الي أ ْط َع َم ِن‬
ِ ِ ‫هلل‬ ‫د‬ ‫و‬ ‫ان‬ِ ‫آو‬ ‫و‬ ‫ان‬
ِ ‫ف‬ ‫ك‬ ‫ي‬ ‫ال‬
ِ ِ ‫هلل‬ ‫د‬
َّ ُ ْ ْ َ
،‫ع‬َّ ‫الي َم َّن‬ ِ ‫هلل‬ ِ ‫َوسق ِان َواحلَمد‬
َ
َّ ‫يين ِم َن‬ َ ‫ك أَ ْن ُت‬ َ َُ ْ َ
‫ار‬
ِ ‫ال‬ ِ ِ ‫أسأل‬
Praise be to Allah, Who has protected me and sheltered me;
praise be to Allah, Who has fed me and given me to drink
and praise be to Allah Who has bestowed blessings upon me.
I ask You to save me from the fire.194
* The Prophet s said that the one who gives greetings will be guaranteed paradise
if he dies after entering the house. (Narrated by Abū Dāwūd)
92
ENTERING THE HOME, EATING AND THE OBJECTIVES OF A MUSLIM
he tiquettes of ating
Eating and drinking are a manifestation of your weakness. They

expose your need for someone other than yourself and are a beautiful
means to remind yourself Allah’s blessings, which in turn lead one
to love Him. The beauty of a Muslim’s character is also manifested
when he eats according to the Prophetic etiquettes.
When food is placed before you say:
‫هلل‬ ‫ا‬ ‫ِمْسِب‬ ،‫ار‬ َّ

‫ال‬ َ ‫اللَّ ُه َّم بَار ْك َلَا يف َما َر َز ْقتَنَا َوقنَا َع َذ‬
‫اب‬
ِ ِ ِ ِ
O Allah, bless us in what You have provided us with and save
us from the fire. In the name of Allah.195
If you forget to mention Allah before eating, say:
َ َ ‫ِمْسِب اهلل أَ َّو‬

ُ‫ل َوآخ َره‬
ِ ِ
In the name of Allah in its beginning and its end.196
If you remember after finishing, recite Sūrat al-Iklhāṣ.197

The Sunnah teaches you to do the following when eating: to
mention Allah’s name; to eat with the right hand; to eat from what
is in front of you and not to complain about the food: if you desire
it, eat it, and if you dislike it, leave it and remain silent. Speak about
good things during the meal and prefer others over yourself.
When drinking: sit down to drink and mention Allah’s name.
Do not drink in one gulp, but rather take two or three sips and
breathe in between.198
As for the amount you should eat, the greatest of doctors s gave
us the following advice: “There is no container that is worse for a
93
person to fill than his stomach. A few morsels are sufficient for the
son of Adam to keep his back straight but if his desire gets the better
of him, then a third of his stomach should be reserved for food, a
third for water and a third should be space for him to breathe.”199
When you have finished eating say:
َ َ َ َّ ُ ْ ْ
‫الي أ ْط َع َم ِن هذا‬ ِ ‫احلَمد‬
ِ ‫هلل‬
ُ َ َْ ْ ََََ
‫ي َح ْو ٍل ِم ِّن َوال ق َّو ٍة‬
ِ ‫ورزق ِني ِه ِمن غ‬
Praise be to Allah who fed me this and provided me with it
without any ability or power on my part.”* 200
Likewise say:
ْ َ ْ َ ْ ً َ َ ُ ً ِّ َ ً َ ْ
ّ ِ ‫ي َمك‬
‫ف‬ ‫غ‬ ‫ه‬
ِ ‫ي‬‫ف‬ِ ‫اك‬ ‫ار‬ ‫ب‬‫م‬ ‫با‬ ‫ي‬ ‫ط‬ ‫يا‬ ‫ث‬
ِ ‫ك‬ ‫هلل‬
ِ ‫د‬
ٍ
ُ ْ َ ً ْ َ ْ ُ َ َ ٍ َّ َ ُ َ
‫ن عنه َر َّبنَا‬ ‫وال مودع وال مستغ‬
All praise be to Allah, abundant, good and blessed praise,
recognising, our Lord, that we are in need of it (the food),
in need of requesting it from You and that we cannot do
without it.201
ُْ ً َ ْ ‫اللَّ ُه َّم بَار ْك َلَا فيْه َو‬

‫أط ِع ْمنَا خيا ِمنه‬ ِ ِ ِ
O Allah, bless us in it and give us food that is better than it.
If it is milk say:
ُْ َْ َ ْ َ َّ ُ َّ
‫ارك لَا ِفيْ ِه َو ِزدنا ِمنه‬
ِ ‫اللهم ب‬
O Allah bless us in it and increase it for us.202
* Whoever says this will be forgiven his previous sins
94
ENTERING THE HOME, EATING AND THE OBJECTIVES OF A MUSLIM
he bjectives of a uslim
These are the three objectives which every Muslim should strive to
obtain. Their actions, their dealings with people, their speech and
their concerns should all be directed to obtaining these objectives,
which are the manifestation of their representation of Allah on the
Earth.203
1. Freeing people from the worship of created and material

things.
The motivating force behind many people’s actions is the desire
for material things. This is expressed in the ḥadīth: “Wretched is
the slave of the dīnār, the slave of the dirham and the slave of the
khamīṣah.* If he is given (something) he becomes content and if he
is not given (anything) he becomes angry. Wretched and abased is
he!” So our duty is to bring these people to the worship of the Lord
of Creation so that they aspire only to Him, and their anger and
contentment be purely for His sake. The Messenger of Allah s said:
“If someone gives for the sake of Allah and refrains from giving for
the sake of Allah, and loves for the sake of Allah and hates for the sake
of Allah and marries for the sake of Allah his faith is complete.”204
2. Freeing people from the oppression of religions other than

Islam.
We must seek to free people from the oppression of other
religions, from the dominance of customary practices and the blind
following of traditions that contradict the methodology of Allah and
His Messenger s. Having achieved this, we must present to them the
justice of Islam and the expansiveness of faith.
* A dīnār is a gold coin, a dirham is a silver coin and a khamīṣah is a fine garment
of silk or wool
95
Allah says: So if they believe as you believe, they are indeed on

the right path; but if they turn back, it is they who are in schism; but
Allah will suffice you against them, and He is the All-Hearing, the All-
Knowing. (Hold fast to) the way of Allah: and what way is better than
that of Allah? And it is He Whom we worship.205
3. Bringing people out of the constriction of this worldly life

and into the expanse of the next life.
We must strive to release people from being restricted to
desiring this world and being deluded by its adornment. We must
make them aware of the expansiveness of the hereafter and instill in
them a longing to meet Allah and to be in the companionship of the
Prophet Muhammad s. The Messenger of Allah s once recited: So
whosoever Allah wishes to guide He opens his heart to Islam.206 Then
he said: “Truly when light enters the heart, it becomes tranquil.”
It was said to him: “O Messenger of Allah, is there a sign by
which that may be recognised?”
“Yes. Such a person will distance himself from the Abode of
Illusion and busy himself with the return to the Abode of Eternity,
and prepare for death before it comes to him.”207
96
Section Five
A DESCRIPTION OF
THE MESSENGER OF ALLAH
What follows is a description of the Messenger of Allah s: his dress

and appearance, how he walked, his speech and his comportment at
home and outside. Studying the blessed attributes of the Prophet s
can be a means of achieving the afore-mentioned objectives. Allah
said to Him s: Truly Our gaze is upon you208 and Truly you stand
on an exalted standard of character,209 and He said to us : In the
Messenger of Allah you certainly have the best example for whoever
hopes for (the reward of) Allah and fears the Last Day and who makes
much remembrance of Allah.210
97
is ppearance
The Messenger of Allah s was awe-inspiring and majestic. His face

shone like the full moon. He was somewhat taller than medium
stature and shorter than what could be described as tall. His head
was large and his hair was neither curly nor straight. He did not part
his hair deliberately, but if it parted of its own accord he would leave
it parted. His hair would extend over his ear lobes when he let it grow
long. He was fair-skinned with a wide brow and had full but fine
eyebrows that did not join. Between his eyebrows was a vein which
throbbed when he was angry. He had a slightly long nose with a line
of light over it which someone might mistakenly think was his nose.
He had a thick beard, jet black eyes, smooth cheeks, a wide mouth
and brilliant white teeth with gaps between them. The hair of his
chest formed a fine line. His neck was like that of a statue made of
pure silver.
His physique was finely balanced. His body was firm and full.
His belly and chest were equal in size. His chest was broad and the
space between his shoulders was wide. He had large bones. His body
was illuminated. Between his neck and his navel there was a line of
hair, but the rest of his torso was free of any. He had hair on his
forearms and shoulders and the uppermost part of his chest. He
had long forearms, wide palms, fine sinews, large hands and feet and
large limbs. He had high insteps and feet that were so smooth that
water ran off them.
98
A DESCRIPTION OF THE MESSENGER OF ALLAH
is alk
When he walked, he would raise his feet powerfully and lean forward.
He walked easily and in a dignified manner. He walked swiftly but
gently. He walked as though he were heading down a slope. When
he turned to address somebody, he would turn his whole body (to
face them). He lowered his gaze, glancing down at the earth more
than up at the sky. Most of his gaze was out of the corner of his
eye.* He would walk behind his Companions and whenever he met
someone he would be the first to greet them with salām.
* When he was not addressing anybody.
99
is peech
The Messenger of Allah s was continuously in a state of sorrow,*

and was always in reflection. He had no rest and he only spoke when
necessary. He spent long periods in silence. He would open and close
his speech with the name of Allah. His speech was concise and all-
encompassing, neither superfluous nor inadequate. He had a mild
temperament, was not harsh and did not show contempt for those
around him. He had veneration for every blessing of Allah, however
small it was. He did not find fault with any blessing. He did not find
fault with food or drink, nor did he praise them. Nothing from this
world would cause him to become angry. If someone’s rights were
abused it was as if he knew no-one** and nothing would calm his
anger until he had helped that person. He would not get angry for
his own sake and he would not stand up for his own rights.
If he pointed, he did so with his entire hand. When he was
surprised he would turn over his hand. When he spoke, he would
move his hands for emphasis, striking his left thumb with the palm
of the right hand. When he became angry he would turn away and
avert his face. When he was happy he lowered his gaze. Generally his
laughter was a smile, which would reveal teeth as white as hailstones.
* His sorrow was due to his concern for his nation after his departure and due to
his fear of Allah stemming from his knowledge of His majesty.
** In other words his personal relationships would not prevent him from being
just
100
is ime at ome
He did not require permission to enter any of his apartments. When

he retired to his house he divided his time into three portions: a
portion for Allah,* a portion for his family** and a portion for himself.***
Then he would divide his portion between himself and the people,
preferring the elite of his Companions, who would then spread his
teaching to the common people. He did not hide anything from
them. He would show preference to the people of merit in allowing
them to enter his home, and would divide his time according to
their excellence in the religion. Some people needed one thing, some
needed two and some had many needs. He would busy himself with
them and engage them in what rectified them and the community
by questioning them and informing them what was appropriate
for them to do. He would say to them: “Let those who are present
inform those who are absent. Inform me of the needs of those who
cannot inform me personally, because if a person informs a ruler of
the need of someone who is unable to inform him himself, Allah will
make firm his feet on the Day of Judgement.” This was all that was
mentioned in his presence and he would not accept anything else
from people. People would enter seeking knowledge, his company
or the fulfillment of their needs and they always left satisfied,**** ready
to guide people to Allah.
* In which his time would be spent in ritual purification, prayer and recitation of
the Qur’ān
** In which he would find out how they were, listen to what they had to say and
check on their behaviour in the house
*** In which he would attend to any personal needs whether they be connected to
this world or the next.
**** Meaning that their needs would be answered and in most cases he s would also
feed them.
101
is omportment utside is ome
The Messenger of Allah s held his tongue and only spoke regarding
that which concerned him.* He brought people together and did
nothing to divide them or drive them away. He honoured the nobles
of every tribe and appointed them as leaders of their people. He was
cautious about people and was on his guard against them without
losing his smile and his courtesy. He asked about his Companions**
and asked people about how other people were.***
He praised what was good and encouraged it, and disliked what
was unpleasant and discouraged it. He took a balanced and moderate
course. He was not neglectful of people’s states,**** fearing that people
would become neglectful or would incline towards worldly things.
He was prepared for every situation.***** He would not fall short of
fulfilling his obligations, nor would he go to an excess. The people
closest to him were the best of people, and the best people in his sight
were the most beneficial to others. Those he most esteemed were
those who most supported and helped others.
* That which did not concern him was: things that if he did not speak about
them, they did not harm him and things that if he did speak about them, they did
not benefit him.
** He would visit the sick amongst them, pray for those travelling and seek
forgiveness for those who had died.
*** He would ask if good or bad things had happened to them, in order to rectify
any injustice. He did not spy on them or seek out their faults.
**** He would thus remind and guide them.
***** Meaning that if an issue came up he would give the ruling on it and the evidence
for it.
102
ow e sat ith is ompanions
The Messenger of Allah s would not stand nor sit without mentioning
Allah. He would not reserve a special place for himself and he forbade
others from doing so. When he came to a group of people, he would
sit at the edge of the gathering and he instructed others to do the
same. He gave everyone he sat with their due, and no-one that sat
with him thought that anyone else was more honoured than himself.
If anyone sat or stood with him to ask for something, he remained
patient until that person left.
When someone asked him for something, he either gave it to
him or sent him away with a kind word. He treated people with
such kindness and noble character that he was like a father to them.
They were all equal to him with respect to their rights. His assembly
was one of forbearance, modesty, patience and trust. In it no voices
were raised, no ugly things mentioned and people’s lapses were not
exposed. No-one saw himself as better than anyone else, and they
varied in merit according to their degree of godfearingness. They
were humble and showed respect to the old and mercy to the young.
They gave preference to those with needs and protected and cared
for strangers.
103
is omportment ith is ompanions
The Messenger of Allah s was always cheerful, easy-tempered and

mild. He was neither rough nor coarse. He did not shout or utter
obscenities. He did not find fault with people and he did not joke
excessively. He ignored that which he found distasteful. He never
allowed those who put their hopes in him to go away disappointed.
He abandoned three things in respect to himself: argumentation,
excessive speech and that which did not concern him. He abandoned
three things in respect to other people: he did not censure anyone, he
did not rebuke them and he did not try to seek out their faults.
He only spoke about things for which he hoped a reward from
Allah. When he spoke, the people sitting with him lowered their
heads and were as still as if birds were sitting on them. When he spoke
they were silent, and when he was silent they spoke, and they did
not quarrel in his presence. When someone talked in his presence,
everyone listened intently until he had finished. Their conversation
was about the first topic broached. He laughed at what they laughed
at and he was surprised by what surprised them. He would be patient
with strangers who were rude in their speech and questioning, such
that the Companions would wish to correct their speech. He would
say: “If you see someone asking for something he needs, help him.”
He did not accept praise except in recognition for some good that he
had done. He would only interrupt someone’s speech when they had
overstepped the boundaries, and he would do so by correcting that
person or standing up from where he was sitting.
104
is ilence
The Prophet s was silent for four reasons: forbearance, caution,

appraisal and reflection. His appraisal lay in careful observation
and listening to people. His reflection was upon what would endure
and what would vanish. He s had been given both forbearance and
patience, and nothing would anger or agitate him. He was given
caution in four things: in adopting a good thing in which he would
be followed; in abandoning a bad thing which would be abandoned;
in striving to determine what would be most beneficial for his
nation; and in performing that which would benefit them in this
world and the next.211
105
106
Section Six
ETIQUETTES AT WORK, THE ZUHR PRAYER
AND SOCIAL RELATIONS
tiquettes at ork
In your work take into account three things: your intentions, your
duties, and things to beware of and avoid.
Intentions
 Obtaining enough money to be independent of others.
 Obeying Allah’s command to provide enough for your
dependants, such as your wife, your children and your parents.
 Obtaining the rewards that the Prophet s promised to those
who work. They include:
 That what they spend on their families will be considered
charity212
 That they will obtain Allah’s forgiveness. The Prophet s said:
“Whoever finds himself tired in the evening from his work
will be forgiven.”213
107
 That they will obtain Allah’s love. The Prophet s said: “Truly
Allah loves the believer who has a profession;”214
 That they will reach a high station in the Hereafter. The
Prophet s said: “The honest and trustworthy trader will
be resurrected with the Prophets, the Ṣiddīqūn and the
Martyrs.”215
Work can also be considered struggling in the path of Allah, as
is demonstrated in the ḥadīth narrated by Ka¢b ibn ¢Ujrah g who
said: “A man passed by the Prophet s, and his Companions were
impressed by his strength and energy. They said: “O Messenger of
Allah, if only he was expending this energy for the sake of Allah!”
The Messenger of Allah s replied: “If he is striving to provide
for his young children then he has gone out for the sake of Allah; if
he is striving to provide for his aged parents then he has gone out for
the sake of Allah; and if he is striving to provide for himself to avoid
being dependant on someone else then he has gone out for the sake
of Allah. However, if he is making these efforts to show off and boast
to others then he is acting for the sake of the Devil.”216
Your Duties
Excelling in your work by expending your effort to constantly

improve and develop whatever it is you are involved in. In doing so
you should seek to benefit from people of experience and expertise.
You must be concerned with punctuality and honouring the terms
of your contract. The Messenger of Allah s said: “Allah has decreed
iḥsān (excellence) for everything.” 217Allah rebukes those who fall
short of fulfilling their duties in the Qur’ān: Woe to the fraudulent,
who demand full measure when they receive from people but when
they measure or weigh for them, they give them less than their due. Do
they not believe they will be resurrected on a Mighty Day, a day when
mankind will stand before the Lord of the Worlds?218
Many products, such as electrical appliances, clothing,

foodstuffs or other things are produced by non-Muslims. Some of
108
ETIQUETTES AT WORK, THE ẒUHR PRAYER AND SOCIAL RELATIONS
these products may not conform to the Sacred Law and the Prophetic
Sunnah so Muslims should attempt to create alternatives to such
products or make alterations to them. They should attempt to do
business with fellow Muslims and import products from Muslim
countries. They should also do business with companies which have
the most ethical policies. The basis for them doing so is that when
the Prophet s first arrived in al-Madīnah, he ordered the Muslims to
establish a market of their own, independent of the existent market.219
Showing good character to your colleagues and clients. Your
must show excellence in your dealings, communicate well and have
good organisation skills. Be concerned with the wellbeing of your
colleagues and do not disparage any of them. Give sincere advice to
those who make mistakes and help those who are lazy.
Work according to the following principles:
1. Do not seek to deflect blame from yourself by accusing others.
2. Do not attempt to gain promotion at the expense of your
colleagues.
3. Beware of showing preferential treatment to those who
subscribe to the same belief, school of thought or opinion as
you.
Many ḥadīth have been related on the merit of good character.
Here we will mention a few of them.
“The best of you are the most beautiful in character.”220
“Rudeness and obscene speech have nothing to do with Islam,
and the best person in Islam is the one who has the most beautiful
character.”221
“The most beloved of you to me and the closest to me on the Day of
Judgement are those with the most beautiful character.”222
“The most beloved of you to me are those with the most beautiful
character, the humble, who get on well with others and are easy to
get on with. Those who are most disliked amongst you are those
who spread slander and cause division between those who love
each other, and those who seek to find fault with people who do not
posses those faults.”223
109
“The believer may reach through his good character the ranks of
those who fast in the day and stand in prayer at night.”224
Things to Avoid
Professions can be divided into three categories according to the

ruling of the Sacred Law:
1. Professions which are legal and permissible according to

the textual evidence of the Qur’ān and the ḥadīth. They
could even be required to be undertaken either on the
basis of being recommended (mandūb) or communally
obligatory (farḍ kifāyah). Examples of this are teaching
beneficial knowledge, agriculture, trade and certain types
of beneficial industries and professions. The scholars
are in agreement that the believer should enter into
one of these fields to attempt to earn his provision, in
the knowledge and belief that Allah is the true Provider,
the Possessor of all Power, the Steadfast.225 In his work he
should also observe the duties previously mentioned. He
must observe the rulings of the Sacred Law and study
them if he has not done so previously. Allah says: Do not
pursue that of which you have no knowledge. The hearing,
vision and the heart: truly (man) will be accountable for
all of them.226
2. Professions which are either unlawful or to be avoided,

according to the textual evidence of the Qur’ān and the
ḥadīth. This is because of their detrimental effect on
religious and worldly affairs. Examples of these types of
profession are working in banks which deal with usury, or
working with illegal taxes; selling that which is forbidden
in the Sacred Law such as drugs, alcohol or pornography.
It is obligatory for Muslims to avoid these types of work.
They may believe or imagine that they have no other
option but to work in these areas, but in reality people’s
provision is in the hands of Allah alone. That which Allah
110
possesses cannot be sought through disobedience to

Him. Allah demonstrates in the following verses the best
means of obtaining His provision: He who fears Allah,
Allah will give him a way out, and He will provide for him
from where he does not expect. Whoever trusts in Allah,
Allah is sufficient for him. Allah will surely accomplish His
purpose. Allah has given every thing a certain measure…
He who fears Allah, Allah will give him ease in his affair.
This is the decree of Allah, which He has sent down to you.
And he who fears Allah, Allah will wipe out his sins and
make for him a great reward.227
3. Professions which are both harmful and beneficial for

the Muslims. They may be in the sphere of the good and
the lawful, or the evil and the unlawful. An example is the
sale of technological appliances and the like, the reality
of which is clear to any Muslim. If the vendor knows
or believes that the purchaser will use these appliances
in a way that is more harmful than beneficial, then it is
unlawful for him to sell them to him. This is clarified
in the ḥadīth: “Whoever sets aside grapes at the time of
picking in order to sell them to someone who will make
wine from them has knowingly thrown himself into the
fire.”228 However, if the vendor knows or believes that the
purchaser will use these appliances for a good purpose,
then it is permissible for him to sell them to him. If there
is doubt over how they will be used, then it is permissible
for someone to deal in them, but it is disliked (makrūh).
The best thing is for a Muslim to seek out that which benefits
his fellow Muslims, and then to busy himself with that thing, leaving
that which is dubious, acting on the ḥadīth of the Prophet s: “Leave
that which causes you doubt for that which does not cause you
doubt.”229 As they say: ‘you will not miss something which you left
for the sake of Allah.’
111
The Muslim Woman at Work
As for a Muslim woman, it is best for her to reflect upon Allah’s

address to the believing women: Stay (quietly) in your homes,230 and
upon the statement of al-Sayyidah Fāṭimah al-Batūl j: “It is best
for a woman never to see a man and for no man to see her.”231 She
should busy herself with strengthening her faith, being obedient to
her Lord, obtaining that which establishes in her heart veneration for
Allah and His Messenger s, learning the rulings of the Sacred Law
and preparing herself to be of benefit to the Muslims. She should
defend the honour and the rights that Islam accords her on the basis
of firm knowledge and insight. She should take care of the affairs of
her parents and her husband and the affairs of the household. She
should also be concerned with the upbringing of her children and her
siblings, because in doing so she is preparing the future generation of
upright Muslims.
There is no harm in a woman working if there is a need or a
necessity, as demonstrated in the story of Sayyidunā Mūsā and
Sayyidunā Shu¢ayb and his daughters in the Qur’ān.232 Allah says:
He (Mūsā) found at a distance from them two women keeping back
(their flocks). He said: “What is the matter with you?” They said: “We
cannot water (our flocks) until the shepherds take back (their flocks),
and our father is an elderly man.” In the statement “our father is an
elderly man” is an indication that there was a need or a necessity for
the women to work. In this situation a woman may work, provided
the following points are taken into account:
1. That she dresses modestly and covers herself appropriately

when she goes to work. Allah says: Then one of them (the
daughters of Shu¢ayb) came to him, walking shyly. He
also says: Do not show off (your beauty) in public, as was
done in the times of Jāhiliyyah233 He says to the Prophet s:
O Prophet, tell your wives and your daughters and the
believing women to draw their cloaks close around them.
112
That will be better, that they be known and not molested,

and Allah is Oft-Forgiving, Most Merciful.234
2. That she does not speak softly or provocatively to men:

Do not be soft in speech, lest one in whose heart is a disease
should be moved with desire, and speak justly.235
3. That she does not work in an environment where she

is forced to be alone with a man, even if that man is her
manager. It has been related in a ḥadīth: “Let none of
you ever be alone with a woman, except in the presence
of a man whom it is impermissible for her to marry
(maḥram).”236
4. That she avoids mixing with men. The Prophet s said:

“Beware of entering the women’s quarters.”
“What about the wife’s male in-laws?” asked a man from
the Anṣār.
“They are akin to death,”* replied the Prophet s.237
Thus our religion does not prevent women from working.
Rather it establishes firm principles and regulations which prevent
women from the likelihood of being harmed, and teaches them to
avoid being the cause of provocation or anything unlawful taking
place.
* Meaning it is potentially fatal for a woman’s religion for her to be alone with her
husband’s male relatives
113
he Ẓuhr rayer
When you hear the call to the Ẓuhr Prayer, then prepare for it. Pray
it in the mosque if you are able, observing the previously mentioned
etiquettes concerning the call to prayer and entering the mosque.
Pray four units before Ẓuhr, acting on the ḥadīth: “If someone
consistently prays four units before and after Ẓuhr, Allah will not
allow him to enter the Fire.”238 It has been related that the Prophet s
used to pray four units before Ẓuhr, after the sun begins to decline
from its zenith, and he said: “This is a time when the gates of the
heavens are opened, and I love for a righteous deed of mine to ascend
at this time.”239 He also said s: “If someone prays four units before
Ẓuhr, it is as if he prayed them as part of the night vigil prayer.”240 If
you are able to recite Sūrat Yā Sīn in these four units then it is good
to do so.*
When the time of the prayer comes, do not neglect the etiquettes
just before the prayer, the etiquettes within the prayer, and the
adhkār after it.
Then pray four units after the prayer, as indicated in the
previously mentioned ḥadīth.
When you return home from your place of work or study, do
not neglect the etiquettes of entering the house and the etiquettes of
eating. If you did not take a nap before Ẓuhr, then there is no harm
in taking one at this time, as it will help you to wake up and pray in
the night, and it will give you new energy. As the ḥadīth says: “Take
a midday nap because the devils do not do so.”241
* Imām Mālik narrates in al-Muwaṭṭa’ that whoever reads Sūrat Yā Sīn after the
sun has declined from its zenith will have seventy of his needs fulfilled.
114
 efinition of ocial elations

cording to the acred aw
It is important to know that the Sacred Law has laid down principles
for interaction with everyone that you come across. It is appropriate
here that we define the principles of interaction with people, whether
they be your parents, your spouse, your children, your relatives,
other Muslims or non-Muslims. This definition will mean that
the boundaries are clear, whatever the circumstances may be. Al-
Sayyidah ¢Ā’ishah j said: “Taqwā* does not permit someone who
has been angered to take retribution.” The believer is someone who
stops at the boundaries, and the foundation of a person’s religion is
their transactions.
Your Parents
The basis of your relationship with your parents should be Allah’s

saying: Treat your parents in the best way.242 This entails treating
them well, meaning to obey them and not to harm them in any way,
regardless of whether they respect your rights and treat you well or
not. Treating them well is an independent act of worship. It is not
nullified by injustice on the part of your mother or father. You have
been promised a great reward for it on the tongue of the Prophet s,
who was asked: “Which is the most beloved of actions to Allah?”
He said s, “Performing the prayer in its time.”
“And (what is the most beloved of actions) after that?”
“Treating your parents well.”243
Treating them well is a form of struggle. This is demonstrated when
* Taqwā is to obey Allah’s orders and avoid His prohibitions in a state of fearful
awareness of Him.
115
one of the Companions asked the Prophet’s permission to go on an

expedition. The Prophet s asked him: “Are your parents alive?”
“Yes,” he replied.
“Then your struggle is with them.”244
He also made the following statements regarding the rights of one’s
parents:
“They (your parents) are either your heaven or your hellfire.”245
“The pleasure of Allah is in the pleasure of one’s parents and the
displeasure of Allah is in the displeasure of one’s parents.”246
“Whoever wishes to live longer and have an increase in his provision,
let him treat his parents well and honour his kinship ties.”247
“Wretched and abased is the one who accompanies either or both
of his parents in their old age and then does not enter Paradise.”248
Your Spouse
The basis of your relationship with your spouse should be Allah’s

saying: Live with them on a footing of kindness and equity.249 Allah
also says: Either keep the marriage amicably or dissolve it charitably.250
The Prophet s said: “Fear Allah concerning your women because
you took them as a trust from Allah, and they were made legal for
you on the basis of Allah’s word. Your right over them is that they
not allow anyone that you dislike to enter your home, and if they do
this strike them in a way that causes no pain.* Their right over you is
that you give them food and clothing equitably.”251
The meaning of living together on a footing of equity and
kindness is for them to give each other their rights with a smile and
to be pleasant to deal with. Both should be concerned with trying to
please the other. They should work together to do that which will
ensure their union in Paradise.
* This measure may only be used by the husband as a last resort on condition
that he knows that it will be of benefit in disciplining his wife. The admonishing
may not cause pain and may only be with something small like a pen. It is better for
the husband never to resort to this, in emulation of the Messenger of Allah s who
“never struck anyone with his hand except when he was (in battle) in the path of
Allah.” (al-Bukhārī and Muslim).
116
It has been narrated in a ḥadīth: “If a man wakes up in the night

and wakes up his wife and then they both pray two units they will
be written amongst those who remember Allah much.”252 Because
of the great reward that a woman is promised for being a good wife,
she is obliged to obey her husband in all that is not disobedience to
Allah, as has been clarified in the Sacred Law.
Your Children
The basis of your relationship with your children should be the

ḥadīth of the Prophet s: “Every child is born on the fiṭrah * and it
is his parents who turn him into a Jew, a Christian or a Magian.”253
Your responsibility towards them is giving them a good upbringing,
disciplining them, refining their character, instilling in them
veneration of their Lord and connecting them to their religion. It
has been narrated in a ḥadīth: “A father can give his son nothing
better than good manners.”254 You should not seek provision or
support from your children, for these are things you seek from
Allah. You should beware of your children being a cause of you
falling into disobedience or heedlessness of Allah, or forgetting the
duties prescribed by the Sacred Law. Allah says: O you who believe,
do not let your wealth or children distract you from the remembrance
of Allah, and those who do this will be the losers.255 The ḥadīth says:
“Children are the dearest thing to the heart and they are the cause of
cowardice, miserliness and sorrow.”256
Your Relatives
The basis of your relationship with your relatives is honouring the

ties of kinship, as this will result in a connection with Allah. The
Prophet s said: “Allah connects to the one who honours these ties,
and cuts off the one who cuts them.”257 You must honour these ties
whether your relatives do so or not. It has been narrated in a ḥadīth:
“The one who honours the ties of kinship is not the one who only
* The fiṭrah is the primordial state in which man is born, which is a state of Islām,
or submission to Allah.
117
does so because the other party does so. Rather he is the one who
honours the ties even when his relatives cut off ties.”258 Thus even
if a person’s relatives cut off ties with him, show him disrespect and
treat him badly, this does not make it permissible for him to cut off
ties with them. On the contrary, the duty of honouring these ties
remains obligatory.
It has been narrated that a man said: “O Messenger of Allah, I
have relatives with whom I maintain ties, but they have cut off ties
with me. I treat them well and they treat me badly. I am patient with
them, and they abuse me.”
The Prophet s said: “If you are doing what you say, it is as if you
are forcing them to eat hot ashes,* and Allah will assist you as long as
you continue in this way.”259
Muslims
Your relationship with Muslims is based upon mercy in all its

manifestations: helping the oppressed and preventing the oppressor
from transgressing as mentioned in the ḥadīth;260 returning the
greeting of salām; visiting the sick; attending the funeral prayer;
responding to invitations; saying ‘Allah have mercy upon you’ when
someone sneezes and subsequently praises Allah; giving sincere
advice; not seeking out people’s faults; guarding your tongue;
fulfilling people’s needs; reconciling between people when they fall
out with each other; showing mercy to the weak and helping those
in need; honouring the elderly; showing compassion to the young;
showing respect to the pious and so forth.261
The Prophet s said: “Allah the exalted shows mercy to those
that show mercy to others. Show mercy to those on earth and the
One in the heavens will show mercy to you.”262
He also said s: “The believers in the love, mercy and compassion
they show one another are like the body. If one part of it suffers from
an ailment the rest of the body complains of insomnia and fever.”263
* Imām al-Nawawī says in Riyāḍ al-Ṣālihīn that the pain involved in eating
hot ashes is a metaphor for the greatness of the sin which they are committing in
abusing the rights of their relative.
118
Non-Muslims
Your relationship with non-Muslims should also be based upon

mercy, as the Messenger of Allah s was sent as a mercy for all of
creation. You should wish that every non-Muslim be guided to
the light of Islam and you should do what you are able to facilitate
that. As long as they are not directly involved in fighting against the
Muslims, and are not preventing the call of Islam from reaching
people, non-Muslims should be treated with kindness and justice, as
mentioned in the following verse: Allah forbids you not, with regard
to those who fight you not for (your) faith nor drive you out of your
homes, from dealing kindly and justly with them: for Allah loves those
who are just.264
The Sacred Law upholds the rights of non-Muslims over their
Muslim relatives. When the Messenger of Allah s was asked how
Asmā’ the daughter of Abū Bakr should treat her non-Muslim
mother he replied: “She should bring her into her house, accept
presents from her, honour her and treat her with excellence.”265 In
another narration he said s to her: “Honour the ties between you.”266
119
120
Section Seven
F R O M ¢A Ṣ R U N T I L T H E T I M E Y O U S L E E P
he ¢ṣr rayer
When you hear the call to the ¢Aṣr Prayer answer the mu’adhin and
prepare for the prayer. Follow the previously mentioned etiquettes
when using the toilet and getting dressed if you need to do so, as well
as the etiquettes when leaving the house, on the way to the mosque,
and when entering it.
By praying four units before the obligatory prayer you will be
amongst those to whom the Prophet s asked Allah to show mercy.
He said s: “May Allah have mercy upon a person who prays four
units before ¢Aṣr.”267 He also said: “The Fire will not touch the one
who consistently prays four units before ¢Aṣr.”268
When the time for prayer comes, observe the etiquettes and
adhkār just before the prayer, the etiquettes within the prayer, and
the adhkār after it.
121

etween ¢ṣr and aghrib
The time between ¢Aṣr and Maghrib is a time of great merit which
should be spent doing good deeds, as is shown by the verse: Celebrate
the praises of your Lord before sunrise and before sunset,269 and
the ḥadīth: “It is more beloved to me to sit with a group of people
remembering Allah from after the ¢Aṣr prayer until the sun sets than
to set free eight slaves from the descendants of Ismā¢īl.”270 If you are
working then observe the etiquettes mentioned concerning work
and if you are elsewhere, then base your dealings upon what has been
mentioned concerning social relations according to the Sacred Law.
It is only appropriate that a Muslim spends this time in doing
good and not in amusing himself or fooling around, for he will be
taken to account on the Day of Judgement for how he spent his life.
As Allah says: The one who does an atom’s weight of good will see it,
and the one who does an atom’s weight of evil will see it.271
Just before sunset you should read the adhkār of the evening
which are the same as those of the morning, except for a few slight
differences.*
Finish off by reading:
‫ات‬َ‫والم ْؤمن‬
ُ ‫نني‬ َ ‫أَ ْستَ ْغف ُر‬
َ ‫اهلل للْ ُم ْؤم‬
ِ ِ ِ ِ ِ
I seek forgiveness for the believers, male and female.** 272 (27 times)
* See above “Adhkār of the Morning and Evening.”

** The Prophet s informed us that whoever says this twenty-seven times a day will
be amongst those whose prayers are answered and those through whom the people
of the Earth are given provision.
122
FROM ¢AṢR UNTIL THE TIME YOU SLEEP
he aghrib rayer
When you hear the call to the Maghrib Prayer answer the mu’adhin
and add:
َ ‫ار َن‬
ُ َ‫ك َوإ ْدب‬َ ْ َ ُ َ ْ َ َ َّ ُ َّ
‫ار َك‬
ِ ‫ه‬ ِ ‫اللهم هذا إِقبال يل ِل‬
ْ ْ َ َ َ ُ ُ َ ْ ََ
‫وأصوات دعتِك فاغ ِفر ِل‬
Oh Allah, this is the coming of Your night, and the end of
Your day and these are the voices of Your callers (to the
prayer), so forgive me.273
Then prepare for the prayer, following the previously mentioned

etiquettes throughout.
Read the adhkār after it, which are the same as those after Fajr.
123

etween aghrib and ¢shā’
Know that this is a noble time. Allah says: Their sides shun their beds
as they call upon their Lord in fear and in hope, and they spend from
what We have provided them. No soul knows what delights of the
eye are kept hidden for them as a reward for what they have done.274
Sayyidunā Anas g said that the verses were revealed concerning the
Companions who “used to pray supererogatory prayers between
Maghrib and ¢Ishā’.”275 Sayyidunā Hudhayfah g also narrates: “I
came to the Prophet and prayed Maghrib with him and then he
prayed* until ¢Ishā’.”276 So fill this time with acts of obedience to
Allah such as prayer, reciting the Qur’ān, remembering Allah and
learning.
The Prophet s said: “If someone prays six units after Maghrib
and does not say anything evil between them, they will be equal to
twelve years of worship.”277 He also said s: “If someone prays six
units after Maghrib, his sins will be forgiven even if they are like the
foam on top of the sea.”** 278
If you wish to wander in the ‘Garden of the Knowers of Allah,’
the Book of Allah, then follow the etiquettes pertaining to its recital.
Try to recite Sūrat Yā Sīn at least once in every twenty four
hours for it is the heart of the Qur’ān279 and contains many benefits.
The Prophet s said that whoever recites it at night seeking Allah’s
countenance will be forgiven.280 Try also to recite Sūrat al-Wāqi¢ah,
for the Prophet s said that whoever recites it every night will not be
afficted by poverty.281
* Meaning he performed supererogatory prayers

** The Prophet s said: “Allah will build a house in Paradise for whoever prays
twenty rakats after Maghrib.” (Ibn Mājah)
124
he erits of athering ogether

for the emembrance of llah
Know that the greatest of rewards has been promised in the Qur’ān
and the ḥadīth for those who gather together to remember Allah.
Remembering Allah in a group is superior to a person remembering
Allah alone, as the following ḥadīth testify. The Prophet s said in a
ḥadīth qudsī: “Allah Most High states: I am as My slave considers
Me to be, and I am with him when he makes mention of Me. If he
makes mention of Me to himself, I mention him to Myself and if he
makes mention of Me in a gathering, I mention him in a superior
gathering.* If he draws near to Me a handspan, I draw near to him
an arm’s length, and if he draws near to Me an arm’s length, I draw
near to him a fathom’s** length. If he comes to Me walking, I come to
him running.”282
Ya¢lā ibn Shaddād g said: “We were with the Prophet s when
he asked: ‘Is there a stranger amongst you?’ He meant from the
People of the Book, (the Jews and the Christians).
We said: ‘No, O Messenger of Allah.’
He ordered for the door to be shut and said: ‘Raise your hands
and say: There is no deity save Allah.’ So we raised our hands (and
said it) for a time.
Then he said: ‘Praise be to Allah. O Allah, You sent me with
this word and promised me Paradise through it and truly You do not
break Your promise.’ Then he said: ‘Rejoice, for Allah has forgiven
you’.”283
He also said s: “Whenever a group of people gathers in one of
the houses of Allah to recite the Book of Allah and to read it amongst
themselves tranquility descends upon them, mercy envelopes them,
* Imām al-Suyūṭī said: “Group remembrance can only be with raised voices.”
** The span of the outspread arms
125
the angels surround them and Allah mentions them to those in His
company.”284
The Messenger of Allah s informed us that there are angels that
roam the earth seeking out gatherings of remembrance.285
126
he ¢shā’ rayer
When you hear the call to the ¢Ishā’ prayer, answer the mu’adhin and
then prepare for the prayer, perform it and read the adhkār after it,
following the previously mentioned etiquettes throughout.
Then pray four units, acting on the ḥadīth: “If someone prays
¢Ishā’ in congregation and then prays four units before leaving (the
mosque), this will be equal to praying four units on Laylat al-Qadr.” *
286
Recite Sūrat al-Mulk and Sūrat al-Sajdah if you are able to,
for the Prophet s would not sleep before reciting them both.287
Whoever recites Sūrat al-Mulk every night will be protected from
the punishment of the grave. 288
Try to return home after that and to only busy yourself with the
remembrance of Allah, keeping a guest company, and keeping your
parents, your wife or children happy. The Prophet s disliked sleep
before ¢Ishā’ and conversation after it.289
Remember the etiquettes of eating, drinking and of using
the toilet, and do not forget what has been mentioned about your
dealings in your household.
* The Night of Power
127
he itr rayer
The Prophet s said: “O people of the Qur’ān, perform the Witr

Prayer, because Allah is one and He loves uneven numbers.”290
He also said s: “If someone fears not being able to wake up in
the last portion of the night, then let him pray Witr in the first part
of the night. If someone hopes to wake up in the last portion of the
night, then let him pray Witr at that time, because prayer at that time
is witnessed and attended (by the angels), and it is of more merit.”291
It has also been narrated: “Allah has aided you with a prayer which
is better for you than red camels* – it is the Witr prayer and He has
prescribed it for you between ¢Ishā’ and dawn.”292
* Red camels were the most precious livestock that the Arabs possessed.
128
reparing for sleep
The need to sleep is a manifestation of man’s weakness. It is a good

means to increase in love for Allah by remembering His blessings.
The beauty of a Muslim is manifested when he sleeps according to
the etiquettes of the Prophet s.
Repent to Allah and seek His forgiveness. Do not sleep with any
rancour or hatred in your heart for anyone. Say three times:
َ ُ ُ َ َ ُ ُّ َ ْ ُّ َ ْ َ ُ َّ َ َ َّ َ ُ ْ َ ْ َ
‫وب ِإيلْه‬ ‫الي ال ِإل ِإال هو الح القيوم وأت‬
ِ ‫اهلل‬ ‫أستغ ِفر‬
deity; the Living, the Self-Existing, and I repent to Him.* 293
The last thing you should do before you sleep should be to

remember Allah. The Prophet s said: “If someone goes to his bed
remembering Allah until sleep overcomes him and then awakes in
the night and asks Allah for any good thing of this world or the next,
Allah will surely give it to him.”294
Say:
ُ ُ َ َ َ ْ َ َّ ُ َّ َ ْ
‫بِس ِمك اللهم أحي وأموت‬
In the name of Allah I live and die.295
Say:
َ َ ْ ُ
Transcendent is Allah (33 times)
* The one who reads this will be forgiven all his sins.
129
‫احل َ ْم ُد هلل‬
All praise belongs to Allah (33 times)
ُ
Allah is most great (34 times).* 296
Cup your hands and blow into them while reading Sūrat al-
Ikhlāṣ, al-Falaq and al-Nās and then wipe over your body as much as
you are able, beginning from your head and the front of your body.
Repeat this three times.297
Recite Āyat al-Kursī** 298 and the last two verses of Sūrat al-
Baqarah.*** 299
Say:
ْ َ ُ َ َ َ ْ ُ ْ َ َ ِّ َ َ ْ
‫ فاغ ِف ْر ِل‬،‫ َوب ِ ْس ِمك أ ْرف ُعه‬،‫ت َجن ِب‬ ‫بِس ِمك رب وضع‬
ْ َ ْ َْ َ ْ َ َ ْ َ ْ َ ْ َّ ُ َّ َْ
‫ارحْ َها َوإِن أ ْر َسلتَ َها‬ ‫ت نف ِس ف‬ ‫ اللهم ِإن أمسك‬،‫ذن ِب‬
َّ َ َ َ ُ ََْ َ َ ْ َ ْ َ
‫احلني‬ِ ِ ‫فاحفظها بِما تفظ بِ ِه ِعبادك الص‬
In Your name, my Lord, I rest my side and by You I raise
it. If You decide to take my soul then have mercy upon it, and
if You decide to release it, then protect it in the way that You
protect the souls of Your righteous servants.
* The Prophet s taught this to Sayyidunā ¢Alī g and al-Sayyidah Fāṭimah j.

** The one who does so will be protected until morning.
*** The Prophet s said that these will suffice for the one who recites them at night,
meaning they protect him from misfortune or they suffice for him in place of prayer
at night.
130
Brush your bed three times with the edge of your garment.* 300
Say:
ُ َ َ َ َّ َ َ ْ َ َ ْ َ َ ْ َ َ َ ْ َ َّ ُ َّ
‫ت تتَوفاها لك َم َمات َها‬ ‫ت نف ِس وأن‬ ‫اللهم أنت خلق‬
َّ َ ْ َ َ ْ ْ َ ْ َ ْ ْ َ ْ َ َْ
‫َوميَاها ِإن أحيَيتَ َها فاحفظ َها َوإِن أ َم َّت َها فاغ ِف ْر ل َها الل ُه َّم‬
َ َ َ ُ َ ْ َ ِّ
‫العا ِفيَة‬ ‫ِإن أسألك‬
O Allah You created my soul, and You will take it from me.
Its death and its life are in Your hands. If You wish for it to
continue living then protect it, and if You wish to end its life,
then forgive it. O Allah, I ask you for well-being.301
Always sleep in a state of purity. The Messenger of Allah s said:

“When you wish to go to bed, make wuḍū’ as you would for prayer
and then lie on your right side and say:
َ َ ْ َ ُ ْ َّ َ َ َ ْ َ ْ َ ُ ْ َ ْ َ َّ ُ َّ
،‫ت أم ِري ِإيلْك‬ ‫ وفوض‬،‫ت نف ِس ِإيلك‬ ‫اللهم أسلم‬
َ ْ َ
َ َ َ َ َ ْ ًَََْ ًَْ َ َ ْ َ ْ َ ُ ْْ َ
‫جأ َوال‬ ‫ ال مل‬،‫ رغبة ورهبة ِإيلك‬،‫َوأجلَأت ظه ِري ِإيلك‬
َ ْ‫ك َّالي أَن ْ َزل‬ َ َ ُ ْ‫آمن‬ َ ،‫ك‬َ ْ َ َّ َ ْ َ َ ْ َ
‫ت‬ ِ ‫ت بِكت ِاب‬ ‫منجأ ِمنك ِإال ِإيل‬
ْ َ َّ
َ ‫ك الي أ ْر َسل‬ َ ِّ َ َ
‫ت‬ ِ ‫ون ِبي‬
O Allah, I have surrendered to You my soul, and I have
entrusted to You my affair. In You I place my reliance, out of
fear of You and hope in You, and there is no means of refuge
or salvation except in You. I believe in the Book which You
have revealed and in the Prophet whom You have sent.
If you die (that night) then you will die in a state of Islam, and
make this the last thing you say.”302
The Prophet s said: “If a Muslim reads a sūrah from the Book of
Allah when he goes to sleep, Allah will send to him an angel to protect
him from anything which might harm him until he awakes.”303
* In order to remove anything harmful, such as insects or scorpions.
131
He also said s: “Read Sūrat al-Kāfirūn and then sleep straight after it
because it is protection from shirk (idolatory).”304
132
Section Eight
PROPHETIC INVOCATIONS
AND ETIQUETTES FOR VARIOUS TIMES
What follows is a selection of invocations and etiquettes from the

Sunnah of the Prophet s for specific times, taken from Kitāb al-
Adhkār of Imām al-Nawawī.
he rayer of eeking uidance (stikhārah)
Sayyidunā Jābir g said: “The Prophet s used to teach us to seek

guidance in all our affairs, just as he would teach us a sūrah of the
Qur’ān. He said: ‘If one of you intends to do something then that
person should perform two units of (supererogatory) prayer and
then say:
َ ْ ُ ْ َ َ ْ ُ ‫اللَّ ُه َّم إ ِّن أَ ْستَخ‬
،‫ َوأ ْستَق ِد ُر َك بِقد َرتِك‬،‫ي َك بِ ِعل ِمك‬ ِ ِ
َ
ُ،‫ك َت ْقد ُر َوال أقْدر‬ َ َّ َ َ ْ َ ْ َ ْ َ َُ ْ ََ
ِ ِ ‫ ف ِإن‬،‫يم‬
ِ ‫وأسألك ِمن فض ِلك الع ِظ‬
ُ ُ َ َ ََْ ُ َ ْ َ َ ُ َ ْ َ َ
ُ‫الغي‬ َّ
‫وب‬
ِ ‫ وأنت عالم‬،‫وتعلم وال أعلم‬
133
َ َ َ َّ َ ُ َ ْ َ َ ْ ُ ْ َّ ُ َّ
ٌ ْ ‫األ ْم َر َخ‬
‫ي ِل ِيف ِد ِين‬ ‫اللهم ِإن كنت تعلم أن هذا‬
ْ ِّ َ ‫ فَاقْد ْر ُه ل َوي‬،‫ َو َعجله َوآجله‬،‫اش َو َعقبَة أَ ْمري‬
‫س ُه‬ ِ ‫َو َم َع‬
ِ ِ ِِ ِ ِِ ِ ِ ِ ِ
ٌّ َ ‫األ ْم َر‬َ َ َ َّ َ ُ َ ْ َ َ ْ ُ ْ َ ْ ْ َ َّ ُ
‫ش‬ ‫ وإِن كنت تعلم أن هذا‬،‫ارك ِل ِفي ِه‬ ِ ‫ ثم ب‬،‫ِل‬
َ َ َ
ْ َ َ َ
،‫آج ِل ِه‬ َ
ِ ‫ وع ِج ِل ِه و‬،‫اش وعقِب ِة أم ِري‬ ِ ‫ِل ِيف ِد ِين َو َم َع‬
ُ ْ ْ ُ ُ ْ َ ْ ْ َ ِّ َ ُ ْ ْ َ
‫ي َحيْث‬ َ ْ َ ‫اخل‬ ‫ ث َّم اق ِد ْر ِل‬،‫اصف ِن عنه‬ِ ‫ و‬،‫اصفه عن‬ ِ ‫ف‬
ِّ ُ َ َ
‫ ث َّم َرض ِن بِه‬،‫كن‬
O Allah, I seek guidance from You through Your
knowledge, and I seek strength in Your strength, and I ask
You from Your immense bounty, for You alone have power
and I have no power and You alone have knowledge and I
have no knowledge, and You are the Knower of the unseen.
O Allah, if You know this matter (the person mentions the

matter) to be good for me in my religion and my livelihood
and my ultimate destiny and good for me in the short term
and the long term, then facilitate it for me. If, however, You
know this matter to be bad for me in my religion and my
livelihood and my ultimate destiny and bad for me in the
short term and the long term, then turn it away from me and
turn me away from it, and decree good for me wherever it
may be and make me content with it.* 305
* In this version the variant narrations of the supplication are combined together.
134
PROPHETIC INVOCATIONS AND ETIQUETTES FOR VARIOUS TIMES
he rayer of eed
The Messenger of Allah s said: “Whoever has need of anything from

Allah or from any human being should perform wuḍū’ and perfect
it. Then he should perform two units of prayer. Next he should
praise Allah (mighty and majestic is He) and bestow prayers upon
the Prophet s. Then he should say:
ُّ‫ت َرب‬ َ ْ ‫ ال إل ٰ َه إ َّال أَن‬، ‫يم‬ ُ ‫الكر‬َ ُ َ َ ْ َ َّ َ ٰ

‫ال إِله إِال أنت احلليم‬
ِ ِ ِ
ِّ َّ ُ َّ َ ‫الع‬ َ ‫ احل َ ْم ُد اهلل َر ِّب‬،‫العظيم‬ َ َْ
‫ اللهم إِن‬،‫المني‬ ِ ِ ‫العر ِش‬
ََ َ َ ْ َ َ ََ َ ََْ َ ُ َ َُ ْ َ
‫ والغ ِنيمة‬،‫ وعزائِم مغ ِفرتِك‬،‫ات رح ِتك‬ ِ ‫وجب‬ ِ ‫أسألك م‬
َّ ً ْ َ ْ َ َ ْ ِّ ُ ْ َ َ َّ ِّ ُ
‫ ال تدع ل ذنبا إِال‬،‫ والسالمة ِمن ك إِث ٍم‬،‫ِم ْن ك بِ ٍّر‬
َّ ً َ َ ً َ َ ُ ْ َ َّ ً َ َُ َ َ
‫ىض إِال‬ ‫اجة يه لك ِر‬ ‫غف ْرته وال ه َّما إِال ف َّرجتَه وال ح‬
َّ َ َ ْ َ َ َْ َ َْ َ َ
‫احني‬ ِ ‫قضيتها بِرح ِتك يا أرحم الر‬
There is no deity save You, the Forbearing, the Generous.
There is no deity save You, the Lord of the Mighty Throne.
All praise belongs to Allah, Lord of the Worlds. O Allah, I
ask You for that which brings forth Your mercy, for Your
forgiveness which erases my wrongdoings, for the ability to
benefit from every act of piety and for protection from every
sin. Do not leave with me any sin unforgiven, any worry not
removed by You or any need that is pleasing to You without
fulfilling it, by Your mercy, O Most Merciful.
Uthmān bin Ḥunayf g narrates that a blind man came to the

Prophet s and said: “Supplicate to Allah to cure me.”
He replied: “If you wish, I will supplicate and if you wish, you
can be patient and it will be better for you.”
135
The man said: “Supplicate.”

The Prophet s commanded him to perform wuḍū’ and perfect
it and then to make the following supplication:
ِّ َ‫ ن‬s ‫ك ُمَ َّم ٍد‬ َ ِّ َ َ ْ َ ُ َّ َ َ َ َ ُ َ ْ َ ِّ َّ ُ َّ

‫ب‬ ِ ‫اللهم ِإن أسألك و أتوجه ِإيلك بِن ِبي‬
َ ‫ك إل َر ِّب يف َح‬ َ ُ ْ َّ َ َ ِّ ُ َّ َ ُ َ َ ْ َّ
‫اج ِت ٰه ِذ ِه‬ ِ‫ يا ممد ِإن توجهت ب‬، ‫الرح ِة‬
َّ ِ ‫ اللَّ ُه َّم فَ َش ِّف ْع ُه‬، ‫ِ ُتل ْق َض ِل‬
، ‫يف‬
O Allah, I ask You and I turn to You through Your Prophet
Muhammad s, the Prophet of mercy. O Muhammad,
through you I turn to my Lord concerning this need of mine
that it may be fulfilled for me. O Allah, let him intercede for
me.
¢Uthmān bin Ḥunayf said: “By Allah, we had not yet dispersed
and we had not talked for long before the man entered and it was if
nothing had been wrong with him whatsoever.”
The person in need should thus perform wuḍū’ as best they
can, perform two units of prayer and then make either of both these
supplications for whatever need they have.
136
hat to ay in imes of rouble
The Messenger of Allah s used to say in times of trouble:
َ ‫اهلل َر ُّب‬ َ ُ َْ ُ َ ُ
ُ ‫ال إل ٰ َه إ َّال‬ َّ َ ٰ َ
‫الع ْر ِش‬ ِ ِ ، ‫يم‬ ‫ل‬
ِ ‫احل‬ ‫يم‬ ‫ظ‬ ِ ‫الع‬ ‫اهلل‬ ‫ال‬ ‫ال ِإله ِإ‬
َْ َّ َٰ َ
،‫ات َو َر ُّب األر ِض‬ َ َ َّ ُّ َ ُ
ِ ‫ ال ِإله ِإال اهلل رب السماو‬،‫الع ِظيم‬
َ
َ َ ‫َو َر ُّب‬
‫الع ْر ِش الك ِريم‬
There is no deity save Allah, the Almighty, the Forbearing;
there is no deity save Allah, the Lord of the Mighty Throne,
there is no deity save Allah the Lord of the heavens and the
earth and the Noble Throne.306
137
hat to ay in Times of Fear
The Messenger of Allah s used to teach his Companions to say these

words in times of fear:
َ ِّ َ َ َ َ ْ َّ َّ َ َ ُ ُ َ
، ِ‫هلل اتلام ِة ِمن غض ِب ِه و ش ِعبا ِده‬
ِ ‫ات ا‬
ِ ‫أعوذ بِك ِلم‬
ُ ُ ْ َ ْ َ َ َّ ََ َ ْ َ
‫ون‬ َ ‫اط‬
ِ ‫ني و أن يض‬ ِ ِ ‫ات الشي‬
ِ ‫و ِمن همز‬
I take refuge in the complete words of Allah from His anger
and the evil of His slaves and from the insinuations of the
devils, and I seek Your protection against their approaching
me.
¢Abdullāh bin ¢Amr k used to teach these words to his older

children, and he used to write them and attach them like an amulet
to his younger children.307
138
hat to ay in imes of orry or rief
The Messenger of Allah s said that if someone utters the

following words when he is afflicted with worry or grief, Allah will
remove his worry and replace his grief with joy:
َ َ َ َ ُ ْ َ ْ َ ُ ْ َ ُ ْ َ ِّ َّ ُ َّ
،‫اصيَ ِت ِبيَ ِد َك‬ ِ ‫ ن‬،‫اللهم ِإن عبدك ابن عب ِدك ابن أم ِتك‬
ْ ِّ ُ َ ُ َ ْ َ َ ُ َ َ َّ ٌ ْ َ َ ُ ْ ُ َّ َ
‫ أسألك بِكل اس ٍم‬،‫ عدل ِيف قضاؤك‬،‫اض ِيف حكمك‬ ٍ ‫م‬
ُ َّ َ َ ُ َ ْ َ َ َ ْ َ َ ْ َّ َ َ َ َ ُ
‫ أ ْو َعل ْمتَه‬،‫ أ ْو أن َز َتله ِيف ِكتَابِك‬،‫ت بِ ِه نف َسك‬ ‫ سمي‬،‫هو لك‬
ْ َ ْ ْ
َ َْ َ ْ ْ َ َ ْ ً َ َ
َ ْ
،‫ب ِعن َد َك‬ ْ‫الغي‬
ِ ‫م‬
ِ ‫ل‬ ‫ع‬
ِ ‫يف‬ِ ِ ‫ أو استأثر‬،‫أحدا ِمن خل ِقك‬
‫ه‬
ِ ‫ب‬ ‫ت‬
َ َ ُ‫ َون‬،‫يع قَلْب‬ َ ْ ُ َََْ ْ َ
،‫ َو َجال َء ُح ْز ِين‬،‫صي‬ ِ
َ َ‫ور ب‬
ِ
َ ‫آن َرب‬
ِ ‫أن تعل القر‬
َ َ َ َ
‫اب ه ِّيم‬ ‫و ِذه‬
O Allah I am Your slave, the son of Your male and female
slave. My forelock is in Your hand. Your order will be
implemented, and Your decree concerning me will be just. I
ask You by every name You possess, of the names which You
have called Yourself, or revealed in Your Book, or taught to
any of Your creation or kept to Yourself in the unseen realm,
to make the Qur’ān as a garden for my heart (to wander in),
and to make it the light of my vision, and the cause for the
removal of my sorrow and my worry.
The Companions said: “O Messenger of Allah, should we learn

these words?”
“Of course,” he said s. “The one who hears them should learn
them.”308
139
hat to ay hen ribulation efalls ou
The Messenger of Allah s said: “The strong believer is better and

more beloved to Allah than the weak believer, although there is good
in both. Only concern yourself with that which benefits you. Seek
Allah’s assistance and do not give up, and if something befalls you do
not say: ‘had I only done such-and-such a thing it would have been
like this,’ but rather say:
َ َ َ َ َ َ ُ َ َّ َ
‫اء ف َعل‬ ‫ وما ش‬،‫قدر اهلل‬
Allah has decreed, and He has done what He wished to do
Saying: ‘if only...’ opens the door to the Devil.”309
hat to ay hen

onfronted ith a ifficult atter
ً ْ ُ ْ َّ َ ْ َ َّ
،‫الل ُه َّم ال َسهل ِإال َما َج َعلتَه َسهال‬
ً ْ َ َ ْ َ َ َْ ُ ََْ َ ََْ
‫وأنت تعل احلزن ِإذا ِشئت سهال‬
O Allah, there is nothing easy except that which You have
made easy. If You wish, You make difficult things easy.310
140
hat to ay in imes of inancial ifficulty
The Prophet s said: “If any of you are having financial difficulty,
then nothing prevents that person from saying when he leaves his
house:
َ َ ِّ َّ َْ َ
‫ الل ُه َّم َرض ِن بِق َضائِك‬،‫ِمْسِب اهلل َع نف ِس َو َم ِال َو ِدي ْ ِن‬
َ َّ َ َ ْ َ َّ ُ َ َّ َ ِّ ُ ْ ََ
‫ب تع ِجيل َما أخ ْرت‬ ‫ارك ِل ِفيْ َما قد َر ِل حت ال أ ِح‬ِ ‫وب‬
ْ ْ َ
‫ت‬َ ‫ي َما َع َّجل‬ َ ‫َوال تَأ ِخ‬
(I recite) the name of Allah upon myself, my wealth and

my religion. O Allah, make me content with Your decree and
bless and increase me in what has been apportioned to me
so that I do not wish for that which You have delayed for me
to be given to me now, and I do not wish for that which You
have apportioned for me now to be delayed.” 311
141
hat to ay hen ou re

nable to ay ack a ebt
A slave who was attempting to buy his freedom came to Sayyidunā

¢Alī g and said: ‘I am unable to pay the amount that I have agreed to
buy my freedom so help me.’
He replied: ‘Shall I not teach you some words that the Messenger
of Allah s taught me. Even if you had a debt the size of a mountain
Allah (by these words) would settle it for you?
Say:
َ َ َ َ ْ َ َّ
‫الل ُه َّم اك ِف ِن ِبَاللِك ع ْن َح َرا ِمك‬
َ ْ َ َْ َ
َ ‫ك َع َّم ْن س َو‬
‫اك‬ ِ ‫وأغن ِن بِفض ِل‬
O Allah, make that which You have made lawful sufficient
for me, so that I do not resort to that which You have made
unlawful, and make me, by Your grace, independent of other
than You.”312
142
ords of rotection
for oung hildren
Ibn ¢Abbās k narrates: ‘The Prophet s used certain words to protect

al-Ḥasan and al-Ḥusayn and he would say: “Your father (Ibrāhīm)
used these words to protect Ismā¢īl and Isḥāq:
َّ ‫اتل‬ َ ْ ُ ُ ُ
َّ ‫كل َمات اهلل‬
،‫ام ِة‬ ِ ِ ِ ِ‫أ ِعيذكم ب‬
َ ْ َ ِّ ُ ْ َ َّ َ َ َ ْ َ ِّ ُ ْ
‫ني ال َّم ٍة‬ٍ ‫ و ِمن ك ع‬،‫ان وهام ٍة‬
ٍ ‫ِمن ك شيط‬
‘I seek refuge for you in the complete words of Allah from
every devil and every creature and from the evil eye.’”313
hat to ay if ou ee a ire
The Messenger of Allah s said: “If you see a fire then say:
ْ َ ُ
‫اهلل أك َب‬
Allah is most great
because this will extinguish it.”314
143
hat to ay at the nd of a athering
The Messenger of Allah s said: “If someone sits in a gathering and

indulges in much idle speech but then says (the following) before he
stands up, Allah forgives him for whatever he did in that gathering:
َ ْ ‫ال إل ٰ َه إ َّال أَن‬

‫ت‬
َ ْ َ ُ َ ْ َ َ ْ َ َ َّ ُ َّ َ َ َ ْ ُ
ِ ِ ‫سبحانك اللهم و ِبم ِدك أشهد أن‬
َ َ ُ ََُ َ ُ ْ َ ْ َ
‫وب ِإيلْك‬ ‫أستغ ِفرك وأت‬
Transcendent are You, O Allah, and praise be to You as You
praise Yourself. I bear witness that there is no deity save You.
I seek Your forgiveness and I repent to You.”315
hat to ay on the oad
The Messenger of Allah s said: “If someone travels along a road

without remembering Allah, it will be a cause of regret for him.”316
144
hat to ay hen ngry
The Companion Sulaymān ibn Ṣard g said: ‘I was sitting with the
Prophet s while two men were insulting each other. One of the men
had become furious and his face had become red. The Messenger of
Allah s said: “Truly I know a word that if he said it, it would remove
what he has. If he said (this), his anger would leave him:
َّ ْ
َّ ‫الشيْ َطان‬ ُ ُ َ
‫يم‬ ‫ج‬‫الر‬
ِ ِ ِ ‫ن‬ ‫م‬
ِ ِ ِ ‫أع‬
‫هلل‬ ‫ا‬‫ب‬ ‫وذ‬
I seek refuge in Allah from the accursed Devil”317
The Prophet s also taught al-Sayyidah ¢Ā’ishah j to make the

following supplication when she became angry:
ْ ‫أذه‬ ْ ْ َ ْ ْ َّ ُ َّ
‫ب‬ ِ ‫اللهم اغ ِفر ِل ذن ِب َو‬
َّ ْ
َ ْ‫الشي‬ ْ ََ ْ َ َْ َ
‫ان‬
ِ ‫ط‬ ‫ن‬ ‫م‬
ِ ِ ِ ‫غيظ قل ِب وأ‬
‫ين‬ ‫ر‬ ‫ج‬
O Allah, forgive me my sins, remove the anger from my
heart and protect me from the Devil.318
145
hat to ay hen ou ove omeone
The Prophet s said: “If a man loves his brother then let him inform
him that he loves him.”319 A man was once with the Prophet s when
another man passed. He said: “O Messenger of Allah, truly I love this
man.”
“Have you informed him of this?” the Prophet asked.
“No,” he replied.
“Inform him,” said the Prophet.
So he caught up with the man and said to him: “Truly I love you for
the sake of Allah*.”
“May He for whose sake you love me, love you,” he replied.** 320
َ ُ ِّ
* ‫ِإن أ ِح ُّبك ِيف اهلل‬
ُ َ ْ ْ َ َّ َ َ
** ‫أ َح َّبك الي أحبَبتَ ِن له‬
146
hat to ay if ou ee omeone

fflicted by isfortune
The Prophet s said: “If someone see a person afflicted by misfortune

and then says (the following words), that affliction will not befall
him:
َ َ َّ َ ْ
َ َ‫احل َ ْم ُد هلل َّالي َعفَان م َّما ْابت‬
‫ َوفضل ِن َع‬،‫الك بِ ِه‬ ِ ِ ِ ِ
ً َْ َ َ َ
‫ي ِم َم ْن خل َق تف ِضيال‬ٍ ‫ك ِث‬
Praise be to Allah who has spared me what He has afflicted
you with, and greatly preferred me over much of His
creation”321
Another narration adds that: “He will be spared that affliction

whatever it may be as long as he lives.”322
147
hat to ay on ntering the arketplace
The Messenger of Allah s said: “If someone enters the marketplace

and says (the following words), Allah writes for him one million
good deeds, erases for him one million bad deeds, and raises him
one million stations:
َُ ‫ك‬ ُ ْ ُ َُ َُ َ ْ َ َ ُ َ ْ َ ُ َّ َ ٰ
‫ول احل َ ْم ُد‬ ‫ ل المل‬، ‫شيك ل‬ ِ ‫ال‬ ‫ه‬ ‫د‬ ‫ح‬‫و‬ ‫اهلل‬ ‫ال‬ ‫ال ِإله ِإ‬
ِّ ُ ُ َُْ ُ َ َ ٌّ َ َ ُ َ ُ ُ ُ
‫ي َوه َو َع ك‬ ‫ح ال ي ُموت ِبيَ ِدهِ اخل‬ ‫ي ِي وي ِميت وهو‬
ٌ ‫ش ٍء قَ ِد‬
‫ير‬ ْ َ

death and He is the Living who never dies. In His hand is all
good and He has power over all things.”323
The Prophet s would also say when he entered the marketplace:
َ ْ ‫ َو َخ‬،‫السوق‬
َ‫ي ما‬ ُّ ‫ي َهذه‬َ َ ُ َ ْ َ ِّ َّ ُ َّ
ْ ‫ك َخ‬
ِ ِِ ‫هلل اللهم إِن أسأل‬ِ ‫ِمْسِب ا‬
ُ ُ َ ِّ َّ ُ َّ َ ْ َ ِّ َ َ َ ِّ َ ْ َ ُ ُ َ َ َ ْ
‫ اللهم إِن أعوذ‬،‫ وأعوذ بِك ِمن شها وش ما ِفيها‬،‫ِفيها‬
ًَ َ ًَْ َ َْ ًَ َ ً َ َْ َ ُ ْ َ َ
‫اسة‬ ِ ‫ أو صفقة خ‬،‫اجرة‬ ِ ‫بِك أن أ ِصيب ِفيها ي ِمينا ف‬
In the name of Allah. O Allah, I ask You for the good of
this marketplace and the good which is in it, and I take refuge
with You from its evil and the evil which is in it. O Allah, I
seek refuge in You from the tribulation of making a false oath
or from making a loss in my transactions.”324
148
hat omeone ho

has a oul outh hould ay
The Messenger of Allah s said to someone who complained of a

foul mouth: “Are you seeking Allah’s forgiveness? Truly I seek the
forgiveness of Allah Almighty one hundred times a day.”325
hat to ay f our

ehicle ncounters roblems
One of the Companions said: ‘I was riding behind the Prophet s
when his camel stumbled, so I said: “Wretched is the Devil!”

“Do not say ‘wretched is the Devil,’” said the Prophet s,
“because if you say such a thing, the Devil will become inflated with
pride until he becomes as big as a house. Rather say:
‫سم اهلل‬
ِ ِ‫ب‬
‘In the name of Allah,’
If you say this he will shrink until he becomes as small as a

fly.” This can be applied when any modern vehicle encounters
326
problems such as a puncture or engine failure.
149
hat to ay hen omeone

oes ood to ou
The Messenger of Allah s said: “If someone does good to a person

and that person says to him (the following) then he has thanked him
profusely:
ً َْ ُ َ َ َ
‫جزاك اهلل خيا‬
May Allah reward you well”327
hat to ay if omeone ives ou a ift
Sayyidah ¢Ā’ishah j said: “The Messenger of Allah s was given a

sheep. He said to her: ‘Divide it up.’ When her servant returned from
distributing the meat ¢Ā’ishah asked: ‘What did they (the people to
whom the meat was given) say?’ The servant would say: ‘May Allah
bless you.’ ¢Ā’ishah would say: ‘And may Allah bless them.’ We
would repeat what they said, and our reward (for the gift) would
remain.”* 328
* By repeating the same supplication that those who had been given the meat
made for her, she was returning the favour and thus nothing was detracted from the
reward of giving the meat.
150
hat to ay to omeone ho

revents arm rom fflicting ou
Abū Ayyūb al-Anṣārī g removed something unpleasant from the

beard of the Messenger of Allah s, so he said to him: “May Allah
remove from you that which you dislike, O Abū Ayyūb*.” Another
narration states that that he said: “Let no evil befall you, O Abū
Ayyūb, let no evil befall you.”** 329
hat to ay if ou ear

iving omething the vil ye
If the Prophet s feared giving something the Evil Eye he would say:
َ َ ْ ْ َ َّ ُ َّ
ُّ ُ َ‫ال ت‬
‫ض ُه‬ ‫ارك ِفي ِه و‬
ِ ‫اللهم ب‬
O Allah, bless this thing and do not harm it.
The Prophet s also said: “Whoever sees something which pleases

him and then says (the following) he will not harm it (with his eye):
َّ َ َّ ُ َ ُ َ َ َ
‫هلل‬
ِ ‫اء اهلل ال قوة ِإال بِا‬ ‫ما ش‬
What Allah wishes (will be). There is no strength or power
save by Allah.”330
ْ َ َ ْ ُ َ َ َ
* ‫اهلل عنك ما تك َر ُه‬ ‫مسح‬
ُ ْ ُّ ْ ُ َ
** ‫ال يكن بك السوء‬
151
hat to ay if ou ee omething

hat leases ou or ispleases ou
Sayyidah ¢Ā’ishah j said: “When the Messenger of Allah s saw

something that pleased him he would say:
َّ َ َْ َّ ُ ْ ْ
ِ ‫الي بِ ِنعم ِت ِه ت ِت ُّم الص‬
‫احلَات‬ ِ ‫احلَمد‬
ِ ‫هلل‬
Praise be to Allah through Whose bounty all good things are
perfected.
If he saw something that displeased him he would say:

ِّ ُ َ َ
َ ‫ك‬ ْ
‫ال‬
ٍ ‫ح‬ ‫ع‬ ‫هلل‬
ِ ‫د‬
Praise be to Allah in all circumstances.”331
152
hat to ay if ou erceive

an vil men in omething
The Prophet s taught that if someone perceives an evil omen in

something they should say:
َ َّ ُ ْ ُ َ َ َ ْ َ َّ َ َ ْ َ َ َّ ُ َّ
‫ات‬
ِ ‫ وال يذ ِهب الس ِيئ‬،‫ات ِإال أنت‬ ِ ‫اللهم ال ي ِأت بِاحلَسن‬
َّ َ َّ ُ َ َ َ َ َ َ َ ْ َ َّ
‫هلل‬
ِ ‫ وال حول وال قوة ِإال بِا‬،‫ِإال أنت‬
O Allah, You alone bring good things, and You alone remove
bad things. There is no strength or power save by Allah.”332
153
hat to ay hen isiting a ick erson
When visiting a sick person you should make your visit short unless
the sick person wishes that you stay longer. You should not inform
the sick person of anything that would sadden or worry him.333
You should supplicate for the sick person. The Prophet s said: “If
someone visits a sick person whose appointed time has not come
and says (the following) in his presence seven times, Allah Exalted
will cure that person of his sickness:
َ ْ َْ
‫يم أن يَش ِفيَك‬ ‫ظ‬ َ ‫يم َر َّب‬
َ ‫الع ْرش‬
‫الع‬ َ ‫أَ ْسأَ ُل‬
َ ‫اهلل‬
َ ‫العظ‬
ِ ِ ِ ِ
I ask Allah the Almighty,
Lord of the Mighty Throne to heal you.”334
The Prophet s would say upon visiting a sick person:
ٌ ‫ال بَأ ْ َس َط ُه‬

َ ‫ور إ ْن َش‬
‫اء اهلل‬
َ
ِ
(There is) no harm, (this is source of)
purification if Allah wills.335
equesting upplications from a ick erson
Sayyidunā ¢Umar g narrated that the Prophet s said to him: “If

you enter upon a sick person request that he supplicate for you, for
his supplication is like the supplication of the angels.”336
154
he uling on ishing for eath
Sayyidunā ¢Umar g narrated that the Prophet s said: “Let none of

you wish for death because of harm which has befallen you, but if
you cannot avoid doing so, then say:
ْ َ‫يا ل َوتَ َو َّفن إ َذا َكن‬ ْ ْ َ َ َ

ً ‫احلَيَ ُاة َخ‬ ْ َ َّ ُ َّ
‫ت‬ ِ ِ ِ ‫ت‬ ‫ن‬ ‫ك‬ ‫ا‬‫م‬ ‫ن‬ِ ِ ‫اللهم أ‬
‫ي‬ ‫ح‬
‫يا ِل‬ً ْ ‫الوفَ ُاة َخ‬
َ
O Allah, make me live as long as life is better for me, and

make me die if death is better for me.337
155
he upplication to ake

hen omeone lse ies
Al-Sayyidah Umm Salamah g, the wife of the Prophet s, narrates

that she heard the Messenger of Allah s say: “If a slave suffers a
calamity and then says (the following) Allah will reward that person
in their calamity and replace it with something better:
َ
﴾‫اج ُع ْون‬ َ ْ َ َّ َ َّ
ِ ‫هلل وإِنا ِإيل ِه ر‬
ِ ‫﴿ ِإنا‬
ْ ً َ ْ ْ َ َّ
‫الل ُه َّم أ ِج ْر ِين ِيف ُم ِصيبَ ِت َوأخ ِلف ِل خ ْيا ِمن َها‬
We belong to Allah and to Him we shall return.
O Allah, reward me in this calamity of mine and replace it

with something better for me.”
She said: “When Abū Salamah died I said what the Messenger of
Allah s had commanded me to say, and surely enough Allah replaced
him with someone better than him: the Messenger of Allah s.”338
156
hat to ay pon

earing of a riend’s eath
The Messenger of Allah s said: “Death comes as a shock so if any of

you is informed of the death of his brother let him say:
َ ُ َ ْ َ َّ َ َّ
﴾‫اجعون‬ ‫هلل وإِنا ِإيل ِه ر‬
ِ ‫﴿ ِإنا‬
َ َْ َ َ َّ َ
﴾‫﴿وإِنا إِل َر ّبِنَا ل ُمنق ِلبُون‬
ُ ْ ْ َ ْ ُْ َ َ ْ ُ ْ ُ ْ َّ ُ َّ
‫ني َواج َعل ِكتَابَه ِيف‬ ِ‫اللهم اكتبه ِعندك ِيف المح ِسن‬
ْ َ َْ َْ َ َ َ
ُ‫ج َره‬ َ ْ َ ُ ْ ُ ْ َ َ ِّ
‫ِعل ِيني واخلفه ِيف أه ِل ِه ِيف الغابِ ِرين وال ت ِرمنا أ‬
ْ َّ ْ َ
‫َوالتف ِتنا َبع َد ُه‬
We belong to Allah and to Him we shall return.
Truly to our Lord we shall return.
O Allah record him in Your sight as being one of the people

of excellence, and make his book (of actions) to be in ¢Illiyyūn
(the highest heaven) and send someone to succeed him
amongst his remaining family members. Do not deprive us
of his reward and do not test us after he has gone.”339
157
he ermissibility of rying and the

mpermissibility of xcessive amentation
Excessive lamentation is forbidden by the Sacred Law. The Messenger

of Allah s said: “Those who slap their cheeks, tear their clothes and
cry out with the laments of the Days of Ignorance are not from us.”*
340
Crying, however, is permissible. Anas bin Mālik g narrates that

the the Messenger of Allah s entered upon his son Ibrāhīm h who
was in the throes of death and he began to cry. ¢Abd al-Raḥmān bin
¢Auf g said: “Even you, O Messenger of Allah?”
“O Ibn ¢Auf,” he replied, “this is mercy.”
He asked him again and the Messenger of Allah replied: “Truly
the eye sheds tears and there is sadness in the heart but we only say
that which pleases our Lord. We are truly grieved by your departure,
O Ibrāhīm.”341
* The actions mentioned were manifestations of excessive lamentation in the

time of the Prophet s. Any display of excessive lamentation and refusal to accept
the decree of Allah is likewise prohibited.
158
onsoling the amily of the ead erson
It is recommended to console the relatives of the deceased for

three days after the burial. What is meant by consoling is enjoining
steadfastness and encouraging it by mentioning the reward in the
afterlife for doing so, warning against excessive grief, and praying for
forgiveness for the deceased and relief for those who have suffered
misfortune.342 The Prophet s said: “If a believer consoles his brother
in a time of misfortune, Allah will clothe him with garments of
nobility on the Day of Judgement.”343
Usāmah bin Zayd g narrates that one of the daughters of the
Prophet s sent a message to him telling him that her young son was
about to die and requesting him to come. The Prophet s said to
the messenger: “Return to her and inform her that what Allah gives
and takes belongs to Him and everything has an appointed time.
Command her to be patient and seek Allah’s reward.”344
159
isiting raves
Sayyidah ¢Ā’ishah j narrates that on the nights which the Messenger

of Allah s would spend with her he would visit Baqī¢345 in the last
portion of the night and say:
ُ َ َ ‫ار قَومٍ ُم ْؤمن‬ ُ ْ َ َ ُ َ َّ

َ ‫ك ْم َد‬
‫ َوأتاك ْم َما‬،‫ني‬ ِِ ‫السالم علي‬
َ ُ َ ُ
ُ ُ َ َ ْ َّ َ َ َ ُ َ َ ُ َ ُ ً
،‫اهلل بِك ْم ال ِحقون‬ ‫توعدون غدا مؤجلون وإِنا ِإن شاء‬
َ َ َ ‫أل‬َ ْ ْ َّ ُ َّ
‫يع الغ ْرقد‬ِ ‫هل ب ِق‬
ِ ‫اللهم اغ ِفر‬
Peace be upon you, O abode of believers. What you were
promised has come to you. We are granted respite until
tomorrow, and we will, Allah willing, be joining you. O
Allah, forgive the people of Baqī¢ al-Gharqad.
The Prophet s also instructed her to say:
َ ‫ني َوال ْ ُم ْسلم‬

‫ني َو َي ْر َح ُم‬ ِّ ‫ع أَ ْهل‬
َ ‫اليَار م َن ال ْ ُمؤمن‬ َ َ ُ َ َّ
‫السالم‬
ِِ ِِ ِ ِ ِ
ْ َّ َ ْ ْ َّ ُ ْ َ ْ ْ ُ
‫ َوإِنا ِإن‬،‫ين‬ ‫ني ِمنك ْم َو ِمنا َوال ُم ْستَأ ِخ ِر‬ ‫اهلل ال ُم ْستَق ِد ِم‬
َ ُ َ ُ ُ َ َ
‫اهلل بِك ْم ال ِحقون‬ ‫شاء‬
Peace be upon the people of these abodes from the believers
and the Muslims. May Allah show mercy to those who have
gone before and those who are to come after. We will, Allah
willing, be joining you.”345
160
hat to ay in a trong ind
When there was a strong wind the Prophet s would say:
ْ َ‫ي َما أُ ْرسل‬َ ‫ َو َخ‬،‫ي َما ِفيْ َها‬ َ ‫ي َها َو َخ‬

َ ْ ‫ك َخ‬ َ ُ َ ْ َ ِّ َّ ُ َّ
‫ت‬ ِ ‫اللهم ِإن أسأل‬
ُ
ْ َ‫ش َما أ ْرسل‬ ِّ َ ‫ش َما ِفيْ َها َو‬ِّ ‫ش َها َو‬ ِّ َ ‫ك ِم ْن‬ َ ُ ُ ََ
‫ت بِ ِه‬ ِ ِ‫ وأعوذ ب‬،‫بِ ِه‬
O Allah, I ask You for its good, the good that is in it and
the good that it brings, and I take refuge in You from its evil,
the evil that is in it and the evil that it brings.346
hat to ay pon earing hunder
When ¢Abdullāh bin al-Zubayr k heard thunder he would stop

talking and say:
ْ َ ُ ْ َّ ‫ان َّالي ي ُ َسبِّ ُح‬َ َ ْ ُ

ِ‫الرعد ِبم ِده‬ ِ ‫سبح‬
َ ُ َ ْ
‫َوال َمالئِكة ِم ْن ِخيف ِت ِه‬
Transcendent is the One Whom the thunder praises, and
likewise the angels out of fear of Him.347
161
hat to ay hen ain alls
If the Messenger of Allah s saw rain he would say:

ً َ ً َّ
‫الل ُه َّم َصيِّبا نا ِفعا‬
O Allah, make it plentiful beneficial rain (once, twice or
three times).348
hat to ay pon ighting the ew oon
When the Prophet s saw the new moon he would say:

َ ََ َ َّ ُ ْ َ ْ ُ ْ ُ َ َ ُ ْ َ ْ َّ ُ َّ
‫الي خلقك‬ ِ ِ‫ آمنت ب‬،‫ورش ٍد‬ ‫اللهم اجعله ِهالل يم ٍن‬
ْ َ
ْ ُ َ َ َ َ َ َ َّ َ َ
َ ‫ح َس ُن اخلَالق‬
‫ني‬ ِِ ‫ تبارك اهلل أ‬،‫فعدلك‬
O Allah, make it a new moon bringing felicity and guidance.
I believe in the One Who created you and fashioned you.
Exalted is Allah, the best of creators.349
َ َّ َ َ َ ْ َ ُ َّ َ َّ ُ َّ ُ َ ْ َ ُ
َ‫المة‬
ِ ‫ان والس‬ ِ ‫اإليِم‬ ِ ‫ اللهم أ ِهله بِاألم ِن و‬،‫اهلل أكبر‬
َ َ َ‫اتل ْوفيق ل َما ُت ُّب ُه َوت‬ َ ْ
‫ َر ُّبنَا َو َر ُّبك اهلل‬،‫رض ُاه‬ ِ ِ ِ ِ َّ ‫اإلسالمِ َو‬ ِ ‫ِو‬
Allah is most great! O Allah bring with its appearance
safety, faith, peace and Islam and the ability to do that which
You love and that which pleases You. Our Lord and yours
(addressing the moon) is Allah.350
162
Section Nine
ETIQUETTES OF THE FRIDAY PRAYER
AND TRAVELLING
he tiquettes of the riday rayer
Friday is the best day of the week. Many great things have been
narrated in the ḥadīth which highlight its excellence. The Messenger
of Allah s said: “The best day upon which the sun rises is Friday. On
that day Adam was created, on that day he was placed in Paradise
and on that day he was ejected from it.”351 He also said s: “The Friday
Prayer wipes out the sins that are committed between it and the next
Friday Prayer, as long as the major sins are avoided.”352
The Prophet s warned against leaving the Friday Prayer, saying:
“People had better not leave the Friday Prayer or else Allah will
surely put a seal on their hearts and they will surely then be amongst
the heedless.”353
You should endeavour do the following things:
Bestow abundant prayers upon the Prophet s. He said s:
“Friday is amongst the best of your days. On that day Adam was
created, and on it the Horn will be blown and on it death will come
(to all things), so bestow abundant prayers upon me on that day, for
indeed your prayers are presented to me.”
163
A man asked: “How will our prayers be presented to you after

your body has decayed?”
The Prophet s responded: “Truly Allah has prohibited the
earth from consuming the bodies of the Prophets.”354
He also said s: “Bestow abundant prayers upon me on Friday,
for the prayers of my nation are presented to me every Friday. Those
who bestow the most prayers will be the closest to me in degree.”355
Recite Sūrat al-Kahf on Thursday night and on Friday.
Reading it on the day is better due to the rigorously authenticated
ḥadīth which states that the one who reads it will be granted a light
extending to the following Friday.356 It has been also narrated that the
one who reads it on Thursday night will be granted a light extending
to the Ancient House (the Ka¢bah).357
Have a bath. The Prophet s said: “Whoever comes to the Friday
Prayer then let him take a bath.”358 He also said s: “If someone bathes
thoroughly on Friday, goes early (to the mosque), walks and does not
ride, draws close to the imām, listens intently and does not engage in
any vain talk, he receives for every step he takes (to the mosque) the
reward of a year’s worship: fasting in the day and praying at night.”359
Clean and oil yourself and wear perfume, acting on the ḥadīth:
“If a man bathes on Friday, purifies himself as much as he is able,
puts on oil or perfume from the perfume of his house, then goes out
(to the mosque) and does not come between two people;* then prays
as much as he wishes and then listens attentively when the imām
speaks except that he is forgiven the sins he commits until the next
Friday.”360
Go early to the prayer, on the basis of the ḥadīth: “Whoever
takes a bath on Friday like the bath which he would take to remove
a state of ritual impurity and then goes in the first hour (to the
mosque), it is as if he has sacrificed a camel. Whoever goes in the
second hour, it is if he has sacrificed a cow. Whoever goes in the
third hour, it is if he has sacrificed a ram. Whoever goes in the fourth
hour, it is if he has sacrificed a chicken. Whoever goes in the fifth
* Meaning that he does not upset two people sitting next to each other either by
stepping over them while passing between them or by praying or sitting between
them.
164
ETIQUETTES OF THE FRIDAY PRAYER AND TRAVELLING
hour, it is if he has offered an egg. When the imam comes out, the
angels attend to listen to the sermon.”361
Listen attentively to the sermon, on the basis of the ḥadīth:
“Whoever makes good his wuḍū’ and then comes to the Friday
Prayer and listens attentively will be forgiven the sins he will commit
up until the next Friday with the addition of three days.”362
Supplicate in abundance, in the hope that your supplication
coincides with the time when supplications are answered, on the
basis of the ḥadīth: “On (that day) there is a time in which no Muslim
slave stands in prayer asking Allah for something except that Allah
gives him that thing.” He then made a gesture with his hand to show
how short a time it was.363 The Prophet s also said that: “The time
is from when the Imām sits down* until the prayer is finished.”364 A
number of the Companions held that the time is in the last portion
of the day.
* After ascending the minbar or pulpit
165
he tiquettes of ravelling
If it crosses your mind to travel it is recommended to perform the

prayer of Istikhārah and to consult the people of piety, or those who
can be relied upon due to their religion, knowledge and experience.
The Prophet s said: “A sign of the son of Adam’s felicity is his
seeking the guidance of Allah Exalted in all his affairs, and a sign of
his wretchedness is his failure to seek the guidance of Allah Exalted
in all his affairs.”365 The Prophet s said: “If you are considering doing
something then seek Allah’s guidance regarding it seven times, then
look to the inclination of your heart because good is in that.” Refer
to the section on Istikhārah.
When you are about to leave the house, pray two units, since
the Prophet s said: “No-one leaves anything better with his family
than two units which he prays upon setting out on his journey.”* 366
It is recommended for someone bidding farewell to a traveller
to say as the Prophet s said when he bade farewell to one of his
Companions:
َ َ َ َ َ َ َ َ َ ُ ََْْ
‫ وأمانتك وخوا ِتيم عم ِلك‬،‫أستو ِدع اهلل ِدينك‬
I entrust your religion, your trusts and the endings of your
actions to Allah.367
* In other words he leaves no better protector than this prayer, because it is an

expression of his resigning his affair to Allah (Ibn ¢Allān).
166
The traveller says to his family and those he is leaving behind:
ُ َ ُ َ َ
‫يع َودائِ ُعه‬‫الي ال ت ِض‬
َّ َ ُ ُ
‫اهلل‬ ‫م‬‫عك‬‫د‬ ‫و‬ َ‫أَ ْست‬
ِ ِ
I place you in the trust of Allah, Who never loses that
which is placed in His trust.368
The Prophet s said: “If something is placed in the trust of Allah,

He will take care of it.”369
The traveller should inform his brothers that he is travelling.
The Messenger of Allah s said: “If one of you wishes to travel then let
him bid farewell to his brothers, for Allah will surely place blessings
in their supplications for him.”370 Sayyidunā Ibn ¢Abbās k said: “It
is from the Sunnah that if a man intends to travel he goes and greets
his brothers and if he returns from a journey his brothers come to
him and greet him.”371
The traveller should request the counsel of the pious before
travelling. A man said: “O Messenger of Allah, I am about to travel
so give me counsel.”
He said s: “Have taqwā*of Allah and say in every high place:
ُ‫اهلل أَ ْك َب‬
ُ
Allah is most great.”
When the man turned away Prophet s said:

َ َّ ْ َ َ ْ ِّ َ َ ْ ُ ُ َ ْ َّ ُ َّ
‫السف َر‬ ‫ وهون علي ِه‬، ‫اللهم اط ِو ل ابلعد‬
“O Allah, fold up the distance for him
and make easy his journey.” 372
Another man came to the Prophet s and said: “O Messenger of

Allah, I am about to travel so give me provision.”
* Taqwā is to obey Allah’s orders and avoid His prohibitions in a state of fearful
awareness of Him
167
He responded: “May Allah provide you with taqwā.”

“Give me more,” the man said.
“And (may Allah) forgive your sins.”
“Give me more, may my father and mother be your ransom”
“May Allah facilitate good for you wherever you are.”* 373
Upon boarding a vehicle say three times:
ُ‫اهلل أَ ْك َب‬
ُ
Allah is most great
and make the supplication of boarding and the supplication of

travelling as the Prophet s taught us:
َ َ َ َّ َّ َ َ ْ ُ
‫الي َسخ َر لَا هذا‬ ِ ‫﴿سبحان‬
َ َ َ َ َّ َ ْ ُ ُ َ َّ ُ َ َ
﴾‫ني َوإِنا ِإل َر ِّبنَا ل ُمنق ِلبُون‬ ‫وما كنا ل مق ِر ِن‬
ْ َّ َّ َ َ َ ُ ْ َ َّ َّ ُ َّ
‫ َو ِم ْن‬،‫واتلق َوى‬ ‫الب‬
ِ ‫هذا‬ ‫نا‬ ‫ر‬
ِ ‫ف‬ ‫س‬ ‫يف‬ ‫ك‬ ‫اللهم إنا نسأل‬
َّ َ
ْ ،‫هو ْن َعليْنا َس َف َرنا هذا‬ َّ
ِّ ‫الع َمل َما تَ ْر َىض الل ُه َّم‬ َ
‫واط ِو عنا‬ ِ
َْ َُ َ َّ َ ْ ‫ اللَّ ُه َّم أَن‬.‫ُب ْع َده‬
‫ واخل َ ِليْفة يف األه ِل‬،‫السفر‬ ‫ب يف‬ ُ ‫الصاح‬
ِ
َّ ‫ت‬
َ َّ َْ َ ُ َ َّ َّ َ َ
،‫السفر‬ ‫ل الل ُه َّم إنا ن ُعوذ بِك من َوعثا ِء‬ ِ ‫ال والو‬ ِ ‫والم‬
َ
ََ َ َ ‫المنْ َقلَب يف‬ ُ ‫وسو ِء‬ ُ ، ‫المنْ َظر‬ َ ‫وكآبَة‬
‫ل‬
ِ ‫والو‬ ‫هل‬
ِ ‫واأل‬ ‫ال‬
ِ ‫الم‬ ِ ِ ِ
Transcendent is He Who has subjected this** to our (use), for

we could never have accomplished this (by ourselves), and to
our Lord we will surely return.
* The three supplications together are:
َ ْ‫ي َحيْثُما ُكن‬ َ َ َ َّ َ َ َ ْ َ َ َ َ
َ ْ َ ‫ك اخل‬ ْ َّ ُ َ َ َّ َ
‫ت‬ ‫اتلقوى وغفر ذنبك ويسل‬ ‫زودك اهلل‬
** The du¢a was originally mentioned in the Qur’ān (43.13) in the context of
mounting a horse or similar animal, but it can equally be applied to boarding any
form of modern transport
168
O Allah, truly we ask You on this journey of ours for piety

and taqwā and for actions which are pleasing to You. O Allah,
make easy for us this journey and fold up for us its distance.
O Allah, You are our Companion on our journey and the
Caretaker of our families, wealth and children. O Allah, we
seek refuge in You from the hardship of the journey, from
seeing anything which causes distress and from returning
and finding that evil has befallen our wealth, our family or
our children.”374
Then recite:
ُ َ ً َ ُ ْ َ َ ْ َ َّ َ َ ُ ََ ََ
‫يعا قبْ َضتُه يَ ْو َم‬ ‫ج‬
ِ ‫﴿وما قدروا اهلل حق قد ِرهِ واألرض‬
َ َ َُ َ ْ ُ ٌ ُ َ َّ َ َ َ ْ
‫حانه َوت َعال‬ ‫ماوات َم ْط ِو َّيات ِبيَ ِمي ِن ِه سب‬ ‫ال ِقيام ِة والس‬
َ ُ ْ ُ َّ َ
﴾‫شكون‬ ِ ‫عما ي‬
They did not venerate Allah as He deserves to be venerated.
On the Day of Judgement the whole of the earth will be in
His absolute control and the heavens will be rolled up in
subjugation to His sovereignty. Transcendent and exalted is
He above the partners they attribute to Him.’
Sayyidunā Ibn ¢Abbās k said: “If someone says these words

upon boarding a ship or upon mounting his riding-beast and then
drowns or perishes, then I will be answerable to him on the Day of
Judgement.”
169
Upon boarding, make the following supplications and then

smile. ¢Alī bin Rabī¢ah narrates that he saw ¢Alī ibn Abī Ṭālib g
mounting his camel. When he put his foot in the stirrup he said:
‫سم اهلل‬
ِ ِ‫ب‬
In the name of Allah
When he was seated firmly he said:

َّ َّ ُ ْ
‫ال ْي َسخ َر لَا هذا‬
ِ ‫هلل‬ ِ ‫احلَمد‬
َ َ ْ ُ َ ِّ َّ َ ْ ُ َّ ُ َ
‫لمنق ِلبُون‬ ‫ني وإنا إل ربنا‬ ‫وما كنا ل مق ِر ِن‬
Praise to be to the One Who has subjected this to our (use),
for we could never have accomplished this (by ourselves),
and to our Lord we will surely return.
Then he said three times each:
ُ ْ
‫هلل‬
ُ َ ‫اهلل أَ ْك‬
‫ب‬ ُ
Allah is most great
Then he said:
ْ َ ْ َ ُ ْ َ َ ِّ َ َ َ ْ ُ
‫ت نف ِس فاغ ِف ْر ل‬ ‫سبحانك إن ظلم‬
ْ َ َ ‫إنَّ ُه ال َي ْغف ُر ال‬
َ ‫نوب إال أن‬ ُّ
‫ت‬ ِ
Transcendent are You. Truly I have wronged myself so
forgive me, for truly none can forgive sins save You.’ Then
he smiled.
170
It was said to him: “O Commander of the Faithful, why did you

smile?”
“I saw the Messenger of Allah s doing what I just did and then
he smiled so I said to him: ‘O Messenger of Allah, what made you
smile?’
“Your Lord, transcendent is He, is pleased with His slave when
he says ‘forgive me,’ for he knows that only I (Allah) can forgive
people’s sins.”375
Read the following sūrahs: al-Kāfirūn, al-Naṣr, al-Ikhlāṣ, al-
Falaq, al-Nās. Jubayr bin Muṭ¢im g narrates that the Messenger of
Allah s said to him: “O Jubayr, when you go on a journey would
you like to be the best in appearance and the person with the most
provision from amongst your companions?”
“Yes, may my father and mother be your ransom,” he replied.
“Then recite these five suras.” He mentioned al-Kāfirūn, al-
Naṣr, al-Ikhlāṣ, al-Falaq, al-Nās and said: “Begin each sūrah with
Bismillāh al-Raḥmān al-Raḥīm.”
Jubayr said: “I was very rich but when I went on a journey I
would always be the most dishevelled person and the person with
the smallest amount of provision but ever since the Messenger of
Allah s taught me these sūrahs and I began reading them I became
the best in appearance and the person with the most provision until
I returned from my journey.”376
Try to find a companion on your journey. It is best if that
companion is a student of sacred knowledge because his knowledge
and action will prevent you from falling into the mistakes that
travellers commonly fall into and relieve the boredom of the journey.
He will assist you and encourage you to embody noble character.
The Prophet s said: “Consider your neighbour before you consider
your house; consider your companion before you consider your path
and consider your provision before your journey.”377
171
Beware of travelling alone. The Messenger of Allah s said: “If

people knew what I know about travelling alone, no rider would
travel alone by night.”378
If three people or more travel together it is recommended for
them to place the person with the soundest judgement in charge.
They should then abide by his decisions. The Prophet s said: “If three
people go on a journey then let them place one of them in charge.”379
It is Sunnah upon going uphill to say:
ُ َ ‫اهلل أَ ْك‬
‫ب‬ ُ
Allah is most great
and upon going downhill to say:

َ َ ْ ُ
You should do this out loud without raising your voice

excessively. Jābir g narrates: “When we were going uphill we would
make takbīr and when we were going downhill we would make
tasbīḥ.”380
It is recommended that a traveller takes with him: a razor,
scissors, nail-scissors and a staff as the ḥadīth states that the latter is
“the sign of a believer, and the practice of the Prophets.”381 He should
also take sandals, a flask for carrying water, a rope for drawing water,
a madrā*, a pen, a mirror, a case for applying kohl, a siwāk (tooth
stick) and a comb. Al-Sayyidah ¢Ā’ishah j narrates: “There were five
things which the Prophet s always carried with him whether he was
on a journey or whether he was resident: a mirror, a case for applying
kohl, a comb, a madrā and a siwāk.”382
It is recommended for the traveller to supplicate in abundance,
due to the ḥadīth: “The supplication of the traveller is answered.”383
* A madrā is similar to a comb but it is longer and only has one tooth. It is used
for combing knotted hair
172
The Messenger of Allah s said: “Three supplications are answered

without any doubt: the supplication of the person who has been
wronged, the supplication of the traveller and the supplication of the
parent for their child.”384
It is recommended for every traveller to serve his companions,
as this service has great merit. Sayyidunā Anas g narrates that some
of the Companions were travelling with the Prophet s and some
were fasting and some were not. They dismounted to pitch camp on
an extremely hot day. Those who were fasting collapsed while those
who were not fasting took care of the animals and busied themselves
arranging the camp. The Prophet s said: “Those who are not fasting
have taken the reward today.”385
Abū Qulābah g said: “Some of the Companions of the Messenger
of Allah s arrived from a journey. They were greatly praising one of
their travelling companions saying: ‘We have never seen anyone like
so-and-so: when we were on the move he was constantly reciting the
Qur’ān and when we stopped he was constantly praying.’
The Messenger of Allah s asked them: “Who was looking after
his crops... and who would feed his mount?”
“We did,” they said.
“You have a greater reward than him,” he told them.386
Upon arriving at your destination recite the following
supplication. The Prophet s would recite this supplication whenever
he saw a village which he intended to enter:
َ‫األ َرضني‬ َ َّ َ َ ْ َ ْ َ َ َ ْ َّ َ َّ َّ َ َّ ُ َّ
ِ ‫ ورب‬،‫وات السب ِع وما أظللن‬ ِ ‫اللهم رب السم‬
َّ‫ورب‬ َ ،‫ني َو َما أَ ْضلَلْ َن‬ َ ‫الشيَاط‬ َّ َّ َ َ ْ َ َ َ َ َ ْ َّ
‫ ورب‬،‫السب ِع وما أقـللن‬
ِ
َ‫ي أهلها‬ َ َ
َ ْ ‫وخ‬ َ ْ َ َ ْ َ َ ُ َ ْ َ َ ْ َ َ َ َ َ ِّ
ِ ،‫هذهِ القري ِة‬ ِ ‫اح وما ذرين نسألك خي‬ ِ ‫الري‬
َ
ْ ِّ َ َ َ ْ َ ِّ َ ‫ك ِم ْن‬ َ ُ َ َ َ َْ َ
‫ش أه ِل َها‬ ‫هذهِ القري ِة و‬ ِ ‫ش‬ ِ ‫ ون ُعوذ ب‬،‫يها‬ ‫وخي ما ِف‬
َ َ ْ َ َ َّ ِّ َ ‫َو‬
،‫ َوأ ِعذنا ِم ْن َو َباها‬،‫ار ُزقنَا َحيَاها‬ ْ ‫ الل ُه َّم‬،‫يها‬ َ ‫ش َما ف‬
ِ
َ‫ب َصالح أَ ْهل َها إ َيلْنا‬ ْ ِّ‫ َو َحب‬،‫َو َحبِّبْنَا إل أَ ْهل َها‬
ِ ِ ِِ ِ ِ
173
O Allah, Lord of the seven heavens and that which is

beneath them, Lord of the seven earths and that which they
carry, Lord of the devils and those whom they send astray,
Lord of the winds and that which they scatter, we ask You for
the good of this village, and the good of its inhabitants and
the good that is in it. We take refuge in You from the evil of
this village, the evil of its people and the evil that is in it.387
O Allah, grant us the good things of this village and protect

us from its diseases. Make us beloved to its inhabitants and
make its pious inhabitants beloved to us.388
Upon returning to your home town, say what the Messenger of

Allah s said upon returning to al-Madīnah:
َ َ َ َ َ
‫آيِبُون تائِبُون َعبِ ُدون ل ِ َر ِّبنَا َحا ِم ُدون‬
Here we are returning, in a state of repentance, worshipping
our Lord and praising Him.389
َّ ْ َّ َ ُ ِّ َ َّ َ
‫آل و َصح ِب ِه و َسل َم‬ ِ ِ ‫َوصل اهلل ع سي ِدنا مم ٍد و‬
َ ْ
‫هلل َر ِّب العال ِمني‬ِ
ُ ‫واحل َ ْم‬
‫د‬
174
eferences
7
1. Sūrat Āl ¢Imrān, 3:31

2. Al-Tawbah, 128:9
3. Al-Aḥzāb, 33:70-71
4. Al-Nisā’, 4:69-70
5. Āl ¢Imrān, 3:31
6. Al-Bukhārī and Muslim
7. Al-Tirmidhī
8. Al-Tirmidhī. Ibn Mājah has a similar narration
9. Al-Baqarah, 2:152
10. Al-Aḥzāb, 33:41
12. Al-Tirmidhī and Ibn Mājah
14. Al-Tirmidhī
16. Al-Bukhārī
18. Al-Tirmidhī
19. Al-Bukhārī and Ibn Mājah
20. Abū Dāwūd
175
23. Abū Dāwūd

24. Ibn al-Sunnī
25. Abū Dāwūd, Ibn Mājah and Nasā’ī
26. Muslim
27. Al-Bukhārī
28. Muslim, al-Tirmidhī and Aḥmad. Aḥmad’s narration mentions
repeating this three times
29. Al-Tirmidhī
30. Al-Nasā’ī
31. Al-Nasā’ī and Ibn al-Sunnī
32. Al-Tirmidhī, Aḥmad and al-Bayhaqī
33. Abū Dāwūd and Aḥmad
34. Muslim
35. Mentioned by Ibn al-Qayyim in Zād al-Ma¢ād
36. Al-Bayhaqī
37. Al-Aḥzāb, 33:59
38. Al-Bayhaqī
39. Ibn al-Sunnī
40. Ibn al-Sunnī
42. Abū Dāwūd, al-Tirmidhī and Ibn Mājah
43. Abū Dāwūd and al-Tirmidhī
44. Al-Tirmidhī
45. Ibn Mājah and Ibn al-Sunnī
46. Ibn Mājah and Abū Dāwūd
47. Al-Tirmidhī and al-Ḥākim
48. Ibn Mājah and Abū Dāwūd
49. Abū Dāwūd
50. Aḥmad, Abū Ya¢lā, al-Bayhaqī and Ibn Abī Shaybah
51. Al-Furqān, 25:63-64
52. Muslim
53. Al-Tirmidhī
54. Abū Dāwūd, al-Nasā’ī, Ibn Mājah
55. Muslim
176
REFERENCES

58. Al-Nasā’ī and al-Dāraquṭnī
59. Al-Nasā’ī and al-Dāraquṭnī
60. Abū Dāwūd, Al-Nasā’ī and al-Tirmidhī, who said it was ḥasan
61. Al-Tirmidhī, who said it was ḥasan ṣaḥīḥ. Muslim narrates several
narrations conveying the same meaning
62. Al-Aḥqāf, 46:15
63. Ibrāhīm, 14:40-41
64. Al-Ḥashr, 59:10
65. Al-Nasā’ī and Aḥmad
66. Al-Tirmidhī and Al-Nasā’ī
67. Āl ¢Imrān, 3:17
69. Muslim
70. Al-Ḥākim
71. Aḥmad and al-Ṭabarānī
72. Al-Nasā’ī, al-Bayhaqī and al-Tirmidhī
75. Al-Ṭabarānī
76. These merits are mentioned in Ḥāfiẓ al-Dimyāṭī’s book al-Matjar
al-Rābiḥ in the chapters on prayer
77. Muslim and al-Ṭabarānī
78. Muslim
79. Muslim
80. Al-Bukhārī
81. Al-Tirmidhī
83. Ibn al-Sunnī
84. Abū Dāwūd
85. Mentioned by Imām al-Nawawī in Kitāb al-Adhkār
86. Al-Tirmidhī. Numerous ḥadīth on the merits of isolation are
mentioned in al-Matjar al-Rābiḥ
177
87. Al-Tirmidhī
88. The compilers of the Sunan. Al-Tirmidhī said it is ṣaḥīḥ
89. Muslim
90. Ibn al-Sunnī and Ibn Mājah with a chain of transmission that is
ḥasan
91. Abū Dāwūd and al-Tirmidhī, who said it is ṣaḥīḥ
92. Abū Dāwūd with a chain of transmission that is ḥasan
93. Muslim and Ibn al-Sunnī with the addition of Bismillāh and
Alḥamdulillāh
95. Ibn al-Sunnī
96. Ibn al-Sunnī
97. Ibn Khuzaymah. Al-Tirmidhī narrates a version with some
differences in wording.
98. Ibn al-Sunnī
99. Ibn Khuzaymah and Ibn Mājah with a chain of transmission that is
ṣaḥīḥ
100. Ibn Mājah, Ibn Khuzaymah, al-Nasā’ī and others
102. Muslim
103. Ibn Mājah and Abū Dāwūd with a chain of transmission that is
ḥasan
104. Abū Dāwūd and Ibn Khuzaymah
105. Aḥmad
106. Al-Ṭabarānī
107. Ibn Khuzaymah, al-Nasā’ī and others
108. Abū Ya¢lā and al-Bayhaqī
109. Ibn Khuzaymah, al-Nasā’ī and Ibn al-Sunnī
110. Al-Isrā’, 17:36
111. Ibn Mājah with a chain of transmission that is ḥasan
112. Al-Mu’minūn, 23:1-2
113. Al-Tirmidhī and al-Nasā’ī
114. Abū Dāwūd and al-Nasā’ī with a chain of transmission that is ḥasan
115. Al-Bukhārī
116. Abū Dāwūd, al-Nasā’ī, al-Tirmidhī and Ibn Mājah
178
REFERENCES

119. Muslim
121. Al-Bayyinah, 98:5
122. Muslim
123. Al-Nasā’ī, al-Ṭabarānī and al-Tirmidhī, who said it was ḥasan ṣaḥīḥ
124. Abū Dāwūd and al-Nasā’ī
125. Muslim
128. Abū Dāwūd and al-Nasā’ī with a chain of transmission that is ṣaḥīḥ
129. Al-Ḥakīm al-Tirmidhī
130. Ibn Mājah and others
131. Ibn al-Sunnī
133. Muslim
135. Abū Dāwūd
136. Al-Tirmidhī, who said it was ḥasan
137. Al-Tirmidhī, al-Bazzār and Ibn Ḥibbān
138. Al-Ikhlāṣ, 112
139. Al-Falaq, 113
140. Al-Nās, 114
141. Abū Dāwūd, al-Nasā’ī and al-Tirmidhī
142. Al-Mu’minūn, 23:97-98
143. Al-Mu’minūn, 23:115-118. The ḥadīth mentioning reading these
verses is narrated by Ibn al-Sunnī, Ibn Mandah and Abū Nu¢aym in
al-Ma¢rifah with a chain of transmission that is ḥasan
144. Al-Rūm, 30:17-19
145. Al-Ḥashr, 59:21-24. The ḥadīth mentioning reading these verses is
narrated by al-Tirmidhī and al-Dārimī.
146. Al-Ṣāffāt, 37:79-81. The ḥadīth is narrated by Ibn ¢Asākir
147. Muslim and Ibn al-Sunnī
179
148. Abū Dāwūd, al-Nasā’ī, al-Tirmidhī, Ibn Mājah and others

149. Ibn al-Sunnī
150. Abū Dāwūd, al-Nasā’ī and al-Tirmidhī
151. Abu Nu¢aym in al-Ḥilyah and Imām al-Nawawī in Kitāb al-Adhkār
152. Ibn Abī Dunyā
153. Abū Dāwūd, al-Nasā’ī, al-Tirmidhī, Ibn Mājah and others
154. Al-Tawbah, 9:129. Ibn al-Sunnī and Ibn ¢Asākir
156. Ibn al-Sunnī and Abū Ya¢lā. Al-Suyūṭī said it is ḥasan
157. Al-Bukhārī and others
158. Ibn al-Sunnī
159. Ibn al-Sunnī, al-Nasā’ī and al-Bazzār. Al-Haythamī said it is ṣaḥīḥ
160. Abū Dāwūd
161. Abū Dāwūd, al-Nasā’ī, Ibn Mājah and al-Hakim, who said it is ṣaḥīḥ
162. Al-Ṭabarānī with a chain of transmission that is ḥasan
163. Aḥmad and al-Nasā’ī with a chain of transmission that is ṣaḥīḥ
165. Abū Dāwūd
167. Abū Dāwūd
168. Muslim
169. Muslim
170. Al-Ṭabarānī with a chain of transmission that is ṣaḥīḥ
171. Al-Isrā’, 17:110. The ḥadīth mentioning reading these verses is
narrated by al-Daylamī
173. Al-Tirmidhī, Abū Dāwūd and al-Ḥākim
174. See the section on Recitation of the Qur’ān in Kitāb al-Adhkār of
Imām al-Nawawī
175. Al-Ḥākim
177. Muslim
179. Al-Ṭabarānī and al-Nasā’ī
180
REFERENCES
180. Muslim
181. Al-Bukhārī
182. Al-Ṭabarānī and al-Bazzār with a chain of transmission that is ḥasan
184. Ibn Ḥibbān
186. Muslim
188. Abū Ya¢lā
189. Aḥmad
192. Ibn al-Sunnī
193. Abū Dāwūd
194. Ibn al-Sunnī
195. Ibn al-Sunnī
196. Al-Tirmidhī
197. Ibn al-Sunnī
198. These etiquettes are mentioned in Kitāb al-Adhkār of Imām al-
Nawawī
199. Al-Nasā’ī
200. Al-Tirmidhī, who said it is ḥasan
201. Al-Bukhārī
203. Taken from the statement of Ribi¢ī bin ¢Āmir to Rustum, the Persian
leader. See al-Kandahlawī’s Ḥayāt al-Ṣaḥābah
204. Al-Ḥākim. Al-Dhahabī confirmed that it is ṣaḥīḥ
205. Al-Baqarah, 2:137-8
206. Al-An’ām, 6:125
207. Al-Ḥākim
208. Al-Ṭūr, 52:48
209. Al-Qalam, 68:4
210. Al-Aḥzāb, 33:21
211. Everything mentioned on the description of the Messenger of
181
Allah s has been taken from the Shamā’il of Imām al-Tirmidhī, the
Dalā’il of Imām al-Bayhaqī and from the compilations of al-Ḥākim,
Al-Ṭabarānī and Ibn ¢Asākir. Notes on the ḥadīth have been taken
from al-Kandahlawī’s Ḥayāt al-Ṣaḥābah
212. Ibn Mājah
215. Ibn Mājah and al-Tirmidhī who said it is ḥasan
216. Al-Ṭabarānī with a chain of transmission that is ṣaḥīḥ
217. Muslim
218. Al-Muṭaffifīn, 83:1-5
219. Ibn Mājah in Miṣbāḥ al-Zujājah
221. Aḥmad with a chain of transmission that is ṣaḥīḥ
222. Al-Tirmidhī who said it is ḥasan
224. Al-Ḥākim. There are numerous ḥadīth on this topic. See Al-Matjar
al-Rābiḥ
225. Al-Dhāriyāt, 51:58
226. Al-Isrā’, 17:36
227. Al-Ṭalāq, 65:2-5
229. Al-Nasā’ī and al-Tirmidhī, who said it is ḥasan ṣaḥīḥ
230. Al- Aḥzāb, 33:33
231. Al-Haythamī in Majma¢ al-Zawā’id
232. Al-Qaṣaṣ, 28:23-28
233. Al- Aḥzāb, 33:33
234. Al- Aḥzāb, 33:59
235. Al-Aḥzāb, 33:32
238. Ahmad, Abū Dāwūd, al-Tirmidhī and al-Nasā’ī
239. Aḥmad and al-Tirmidhī, who said it is ḥasan
241. Abū Nu¢aym
182
REFERENCES
242. Al-Isrā’, 17:23

244. Muslim
245. Ibn Mājah
246. Al-Tirmidhī
248. Muslim
249. Al-Nisā’, 4:19
250. Al-Baqarah, 2:229
251. Muslim
252. Abū Dāwūd, al-Nasā’ī and Ibn Mājah
254. Al-Ḥākim
255. Al-Munāfiqūn, 63:9
256. Al-Bazzār and Abū Ya¢lā. Aḥmad and al-Ḥākim have narrations of
similar meaning.
258. Al-Bukhārī
259. Muslim
260. Al-Bukhārī
261. There is great merit and reward in these actions. See Riyāḍ al-Ṣālihīn
262. Abū Dāwūd and al-Tirmidhī, who said it is ḥasan ṣaḥīḥ
264. Al-Mumtaḥanah, 60:8
265. Al-Ḥākim
266. Al-Bukhārī
267. Abū Dāwūd and al-Tirmidhī and others
268. Abū Ya¢lā. Al-Ṭabarānī has a narration with a similar meaning.
269. Tā Hā, 20:130
270. Ibn al-Sunnī. Abū Dāwūd and Aḥmad have narrations mentioning
four slaves in place of eight.
271. Al-Zalzalah, 99:7-8
183
274. Al-Sajdah, 32:16-17

275. Abū Dāwūd
276. Al-Nasā’ī with a train of transmission that is ṣaḥīḥ, as mentioned in
Al-Matjar al-Rābiḥ
277. Ibn Mājah, Ibn Khuzaymah and al-Tirmidhī, who said it is gharīb
279. al-Ḥākim and others
280. Ibn Ḥibbān
281. Ibn al-Sunnī
283. Aḥmad with a train of transmission that is ḥasan
284. Muslim
285. Al-Bukhārī and Muslim. Imam al-Suyūṭī, al-Laknawī and others
have authored works dealing with the issue of group remembrance
which may be referred to.
286. Both narrations are narrated by al-Ṭabarānī
287. Al-Nasā’ī, al-Tirmidhī and Aḥmad
288. Al-Nasā’ī and al-Bayhaqī
290. Abū Dāwūd. Al-Tirmidhī has a narration of the same meaning,
which is ḥasan
291. Muslim
292. Al-Tirmidhī, Abū Dāwūd and Ibn Mājah
293. Narrated by al-Tirmidhī
295. Muslim
298. Al-Baqarah, 2:255. Narrated by al-Bukhārī
300. This action and the preceding du¢a are narrated by al-Bukhārī and
Muslim
301. Muslim
184
REFERENCES
304. Al-Tirmidhī, Abū Dāwūd and al-Nasā’ī

305. Al-Bukhārī
308. Aḥmad, Abū Ya¢lā and others
309. Muslim
310. Ibn al-Sunnī and Ibn Ḥibbān
311. Ibn al-Sunnī
313. Al-Bukhārī
314. Ibn al-Sunnī
316. Ibn al-Sunnī
318. Ibn al-Sunnī
319. Al-Tirmidhī, who said it is ṣaḥīḥ
320. Abū Dāwūd
322. Al-Tirmidhī, who said it is ḍa¢īf
323. Al-Tirmidhī and Al-Ḥākim. It is ḥasan by virture of other narrations
which strengthen it.
324. Al-Ḥākim
325. Ibn Mājah and Ibn al-Sunnī
326. Abū Dāwūd
327. Al-Tirmidhī, who said it is ṣaḥīḥ
328. Ibn al-Sunnī
329. Both narrations are narrated by Ibn al-Sunnī
330. Both narrations are narrated by Ibn al-Sunnī
331. Al-Ḥākim, Ibn Mājah and Ibn al-Sunnī
332. Abū Dāwūd and Ibn al-Sunnī
333. Shaykh ¢Abd al-Fattāḥ Abū Ghuddah, Min Adab al-Islām
334. Abū Dāwūd and al-Tirmidhī with a chain of transmission that is
ṣaḥīḥ
335. Al-Bukhārī
185

337. Ibn Mājah and Ibn al-Sunnī with a chain of transmission that is
ṣaḥīḥ
338. Muslim
339. Muslim
341. Al-Bukhārī
342. Sayyid Ḥasan al-Kāf, al-Taqrīrāt al-Sadīdah
343. Ibn Mājah and al-Bayhaqī with a chain of transmission that is ḥasan
345. Both narrations are narrated by Muslim
346. Muslim
347. Narrated by Mālik in the Muwaṭṭa’ with a chain of transmission that
is ṣaḥīḥ
348. Ibn Mājah
349. Ibn al-Sunnī
350. Al-Dārimī and Ibn Ḥibbān
351. Muslim
352. Muslim
353. Muslim
354. Ibn Mājah with a chain of transmission that is ṣaḥīḥ
355. Al-Bayhaqī with a chain of transmission that is ḥasan
356. Al-Nasā’ī and Al-Ḥākim with a chain of transmission that is ṣaḥīḥ
357. Al-Dārimī
359. Aḥmad, Abū Dāwūd, al-Tirmidhī, al-Nasā’ī, Ibn Mājah, Ibn
Khuzaymah, Ibn Ḥibbān and al-Ḥākim with a chain of transmission
that is ṣaḥīḥ
360. Al-Bukhārī
362. Muslim
364. Muslim
365. Al-Tirmidhī
186
REFERENCES
367. Abū Dāwūd and al-Tirmidhī who said it is ḥasan ṣaḥīḥ

368. Ibn al-Sunnī
369. Aḥmad
370. Al-Kharā’itī in Makārim al-Akhlāq
371. Al-Zarkashī in al-Ghurar al-Sawāfir
372. Ibn Mājah and al-Tirmidhī who said it is ḥasan
373. Al-Tirmidhī who said it is ḥasan gharīb
374. Muslim
375. Abū Dāwūd and al-Tirmidhī who said it is ḥasan
376. Abū Ya¢lā
377. Al-Khaṭīb al-Baghdādī
378. Al-Bukhārī
379. Abū Dāwūd with a chain of transmission that is ḥasan
380. Al-Bukhārī
381. Al-Daylamī
382. Al-Khaṭīb Abū Bakr in Al-Jāmi¢
383. Aḥmad with a chain of transmission that is hasan and al-Ṭabarānī
with a chain of transmission that is ṣaḥīḥ
384. Abū Dāwūd and al-Tirmidhī who said it is ḥasan
385. Al-Bukhārī, Muslim and al-Nasā’ī
386. Abū Dāwūd in his Marāsīl
387. Al-Nasā’ī and Ibn al-Sunnī
388. This is an addition to the previous supplication narrated by Ibn al-
Sunnī
389. Muslim
187

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PROPHETIC GUIDANCE

FOR EVERY MOMENT

By: Shaykh Umar Husayn al-Khatib

All rights reserved. No part of this publication may be reproduced, stored in

Inquiries concerning reproduction outside those terms should be sent to:

DTI Publishing House

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Shaykh ¢Uma Ḥusay al-Khaṭīb

The Merit and Importance of Following the Prophet s 17

The Excellence of Allah’s Remembrance 19

The Etiquettes of Using the Toilet 24

Attributes of the Fiṭrah 25

The Etiquettes of Wuḍū’ 26

The Etiquettes of Dressing 28

Prayers and Invocations in the Last Portion of the Night 32

Merits of the Night Prayer 32

Prayers and Invocations 33

Etiquettes of the Call to Prayer, the Mosque and the Prayer

Etiquettes upon Leaving the Home 45

The Supplication of Going to the Mosque 46

Supplication Upon Taking Transport 47

Etiquettes Upon Entering the Mosque 48

Etiquettes Inside the Mosque 49

Preparation for Prayer 55

Etiquettes of the Prayer 57

Adhkār of the Morning and Evening 66

The Etiquettes and Merits of Reciting the Qur’ān 84

The Etiquettes of Leaving the Mosque 89

Entering the Home, Eating and the Objectives of a Muslim

The Etiquettes of Eating 93

The Objectives of a Muslim 95

A Description of the Messenger of Allah s

His Speech s 100

His Time at Home s 101

His Comportment s Outside His Home 102

How He sat s With His Companions 103

His Comportment s With His Companions 104

His Silence s 105

SECTION SIX 107

Etiquettes at Work, the Ẓuhr Prayer and Social Relations

Your Duties 108

Things to Avoid 110

The Muslim Woman at Work 112

The Ẓuhr Prayer 114

A Definition of Social Relations Acording to the Sacred Law 115

Your Parents 115

Your Spouse 116

Your Children 117

Your Relatives 117

SECTION SEVEN 121

From ¢Aṣr until the Time You Sleep

The ¢Aṣr Prayer 121

Making Use of the Time Between ¢Aṣr and Maghrib 122

The Maghrib Prayer 123

Making Use of the Time Between Maghrib and ¢Ishā’ 124

The Witr Prayer 128

Preparing for sleep 129

SECTION EIGHT 133

Prophetic Invocations and Etiquettes for Various Times