Mishkat
al-Masabih

Abu Huraira reported Allah's Messenger ﷺ as saying, “Every prophet has a supplication which receives an answer, but whereas every prophet made his supplication in this world, I have kept mine till the day of resurrection to be used in intercession for my people, and if Allah will, it will reach those of my people who have died without associating anything with Allah.” Muslim transmitted it, and Bukhari has a shorter version.

He reported Allah's Messenger ﷺ as. saying, “O Allah, I have entered into a covenant with Thee which Thou wilt not break. I am only a human being, so when I have injured, reviled, cursed or beaten a believer, make that for him a mercy, a purification and a means by which Thou wilt bring him near to Thee on the day of resurrection.” (Bukhari and Muslim.)

He reported Allah's Messenger ﷺ as saying, “When one of you makes supplication he must not say, ‘O Allah, forgive me if Thou wilt, show mercy to me if Thou wilt, provide for me if Thou wilt’, but must make his request definite, for He does what He wills and there is no one to impose compulsion on Him.” Bukhari transmitted it.

He reported Allah's Messenger ﷺ as saying, “When one of you makes supplication he must not say, ‘O Allah, forgive me if Thou wilt, but must be definite and cherish a great desire, for nothing which Allah gives is burdensome to Him.” Muslim transmitted it.

He reported Allah's Messenger ﷺ as saying, “A servant is granted an answer provided he does not ask for anything sinful or for breaking ties of relationship, and provided he does not demand an answer quickly.” On being asked what demanding an answer quickly meant, Allah's Messenger ﷺ replied, “It is when he says he has prayed and prayed and does not think he will be answered, so he grows weary in such circumstances and gives up supplication.” Muslim transmitted it.

Abu Darda’ reported Allah's Messenger ﷺ as saying, “A Muslim’s supplication for an absent brother receives an answer. An angel is stationed at his head, and as often as he makes supplication that his brother may be given what is good the angel who is put in charge of him says, ‘Amen, and may you receive the like’.” Muslim transmitted it.

Jabir reported Allah's Messenger ﷺ as saying, “Do not invoke curses on yourselves, or on your children, or on your possessions lest you happen to do it at a time when Allah is asked for something and grants your requests.” Muslim transmitted it.

An-Nu‘man b. Bashir reported Allah's Messenger ﷺ as saying, “Supplication is worship.” He then recited, “And your Lord said, If you call on me I will aswer you.”* *Qur’an, xl, 60. Ahmad, Tirmidhi, Abu Dawud, Nasa'i and Ibn Majah transmitted it.

Anas reported Allah’s messsenger as saying, “Supplication is the pith of worship.” Tirmidhi transmitted it.

Abu Huraira reported Allah's Messenger ﷺ as saying, “Nothing is more honourable in Allah’s sight than supplication.” Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a hasan gharib tradition.

Salman al-Farisi reported Allah's Messenger ﷺ as saying, “Nothing but supplication averts the decree, and nothing but righteousness increases life.” Tirmidhi transmitted it.

Ibn ‘Umar reported Allah's Messenger ﷺ as saying, "Supplication is beneficial regarding things which have happened and things which have not happened, so devote yourselves to supplication, servants of Allah." Tirmidhi transmitted it, and Ahmad transmitted it from Mu'adh b. Jabal. Tirmidhi said this is a gharib tradition.

Jabir reported Allah's Messenger ﷺ as saying, “No one offers a supplication without Allah bringing him what he asks or keeping away from him a like amount of evil, provided he does not ask for something sinful or for breaking ties of relationship.” Tirmidhi transmitted it.

Ibn Mas'ud reported Allah's Messenger ﷺ as saying, “Ask Allah for some of His bounty, for Allah likes to be asked, and the most excellent worship is expectation of relief.” Tirmidhi transmitted it, saying this is a gharib tradition.

Abu Huraira reported Allah's Messenger ﷺ as saying, “Allah will be angry with those who do not make requests from Him.” Tirmidhi transmitted it.

Ibn ‘Umar reported Allah's Messenger ﷺ as saying, “If the gate of supplication is opened for any of you, the gates of mercy will be opened for him, and Allah is not asked for anything He likes so much as to be asked for security.” Tirmidhi transmitted it.

Abu Huraira reported Allah's Messenger ﷺ as saying, “If anyone finds pleasure in receiving an answer from Allah in times of difficulty, he should make many supplications when times are easy.” Tirmidhi transmitted it, saying this is a gharib tradition.

He reported Allah's Messenger ﷺ as saying, “Supplicate Allah when you are assured of being answered, and know that Allah does not answer a supplication which comes from a careless and inattentive heart.” Tirmidhi transmitted it, saying this is a gharib tradition.

Malik b. Yasar reported Allah's Messenger ﷺ as saying, “When you make requests of Allah, do so with the palms of your hands and not the backs upward.” In the version of Ibn ‘Abbas he said, “When you make requests of Allah, do so with the palms of your hands and not the backs upward, and when you are finished wipe your faces with them.” Abu Dawud transmitted it.

Salman reported Allah's Messenger ﷺ as saying, “Your Lord is munificent and generous, and is ashamed to turn away empty the hands of a servant when he raises them to Him .” Tirmidhi, Abu Dawud and Baihaqi, in [Kitab] ad-Da'awat al-kabir, transmitted it.

‘Umar said that when Allah's Messenger ﷺ raised his hands in supplication he did not lower them till he wiped his face with them. Tirmidhi transmitted it.

‘A’isha said that Allah's Messenger ﷺ liked comprehensive supplications and abandoned other kinds. Abu Dawud transmitted it.

‘Abdallah b. ‘Amr reported Allah's Messenger ﷺ as saying, “The supplication which gets the quickest answer is that made by one distant friend for another.” Tirmidhi and Abu Dawud transmitted it.

‘Umar b. al-Khattab said

Abu Huraira reported Allah's Messenger ﷺ as saying, “There are three whose supplication is not rejected

He reported Allah's Messenger ﷺ as saying, “Three supplications are answered, there being no doubt about them

Anas reported Allah's Messenger ﷺ as saying, “Let one of you ask his Lord for all that he needs, even for the thong of his sandal when it is cut.” He added in a version from Thabit al-Bunani in mursal form, “even asking Him for salt, and even asking Him for his thong when it is cut.” Tirmidhi transmitted it.

Anas said that Allah's Messenger ﷺ used to raise his hands in supplication so that the whiteness under his armpits was visible.

Sahl b. Sa‘d told of the Prophet (ﷺ) being accustomed to place his two fingers opposite his shoulders and make supplication.

As-Sa’ib b. Yazid, on his father’s authority, said that when the Prophet (ﷺ) made supplication and raised his hands, he wiped his face with them. Baihaqi transmitted the three traditions in [Kitab] ad-Da'awat al-kabir.

‘Ikrima quoted Ibn ‘Abbas as saying, “When asking for something you should raise your hands opposite your shoulders or thereabout, when asking for forgiveness you should point with one finger, and when making earnest supplication you should stretch out both your hands.” In a version he said, “Earnest supplication should be made thus,” raising his hands and putting their backs next his face. Abu Dawud transmitted it.

Ibn ‘Umar used to say, “Your raising of your hands is an innovation. Allah's Messenger ﷺ did no more than this,” meaning that he raised them to his breast. Ahmad transmitted it.

Ubayy b. Ka‘b said that when Allah's Messenger ﷺ mentioned anyone for whom he made supplication, he began with himself. Tirmidhi transmitted it, saying this is a hasan gharib sahih tradition.

Abu Sa'id al-Khudri reported the Prophet (ﷺ) as saying, “Any Muslim who makes a supplication containing nothing which is sinful or which involves breaking ties of relationship will be given for it by Allah one of three things

Ibn ‘Abbas quoted the Prophet (ﷺ) as saying, “Five supplications receive an answer

Abu Huraira and Abu Said reported Allah's Messenger ﷺ as saying, “People will not sit remembering Allah without the angels surrounding them, mercy covering them, peace(1) descending on them, and Allah mentioning them among those who are with Him.” 1. Here I have translated as-sakina as "peace” , but cf. p.448, n. 2. Muslim transmitted it.

Abu Huraira said that when Allah's Messenger ﷺ was travelling on the way to Mecca and came to a mountain called Jumdan he said, “Go on, this is Jumdan; the mufarriduna have gone ahead.” On being asked what the mufarriduna meant he replied, “Those men and women who make frequent remembrance of Allah.” Muslim transmitted it.

Abu Musa reported Allah's Messenger ﷺ as saying, “He who remembers his Lord and he who does not are like the living and the dead.” (Bukhari and Muslim.)

Abu Huraira reported Allah's Messenger ﷺ as stating that Allah says, “I am present when my servant thinks of me, and I am with him when he remembers me. If he remembers me inwardly I shall remember him inwardly, and if he remembers me among people I shall remember him among people who are better than they.” (Bukhari and Muslim.)

Abu Dharr reported Allah's Messenger ﷺ as stating that Allah says, “He who does a good deed will have ten times that amount of blessing, and I shall give more; but he who does an evil deed will have an equivalent reward of evil, or I shall grant forgiveness. If anyone draws the length of a span near me I shall draw the length of a cubit near him, and if anyone draws the length of a cubit near me I shall draw the length of a fathom near him. If anyone comes to me walking I shall come to him at a run, and if anyone meets me with sins tantamount to the size of the earth, but has not associated anything with me, I shall meet him with a similar amount of forgiveness.” Muslim transmitted it.

Abu Huraira reported Allah's Messenger ﷺ as stating that Allah has said, “If anyone is hostile to a friend of mine, I have declared war against him. No one draws near to me with anything dearer to me than what I have made obligatory for him. If my servant keeps drawing near to me with supererogatory acts I shall love him, and when I love him I shall be his hearing with which he hears, his sight with which he sees, his hand with which he grasps and his foot with which he walks. If he asks from me I shall certainly give him and if he seeks refuge in me I shall certainly give him refuge. I have not hesitated about anything I do as I hesitate about taking the soul of a believer who dislikes death, for I dislike grieving him, but he cannot escape it.” Bukhari transmitted it.

He reported Allah's Messenger ﷺ as saying, “Allah has angels who go about on the roads seeking those who remember Allah, and when they find people doing so they call to one another, ‘Come to what you are looking for’, and surround them with their wings up to the lowest heaven.” He said that their Lord then asks them, although He is best informed about them, “What are my servants saying?” They reply, “They are extolling, magnifying, praising and glorifying Thee.” He asks whether they have seen Him, and when they reply, “No indeed, they have not seen Thee,” He asks how they would act if they had seen Him, to which they reply, “If they had seen Thee they would have engaged more earnestly in worshipping and glorifying Thee, and would have extolled Thee much more.” He then says, “What are they asking for?” and they reply, “They are asking Thee for paradise.” He asks whether they have seen it, and when they reply, “No indeed, my Lord, they have not seen it,” He asks how they would act if they had seen it to which they reply, “If they had seen it they would have been more intensely eager for it, would have asked more earnestly for it, and would have had a greater desire for it.” He asks what they are seeking refuge from, to which they reply that it is from hell. He asks whether they have seen it, and when they reply, “No indeed, my Lord, they have not seen it,” He asks how they would act if they had seen it, to which they reply, “If they had seen it they would have been more earnest in flying from it and fearing it.” He then says, “I call you to witness that I have forgiven them.” One of the angels says, “Among them is so and so who does not belong to their number, but has come only for something he wants,” and He replies, “They are people who are seated together, and he who sits with them will not be miserable.” Bukhari transmitted it. In Muslim's version he said that Allah has angels who travel round to a great extent looking for meetings where remembrance is being made of Allah, and when they find a meeting where this is being done they sit with them and surround one another, with their wings so as to fill the space between them and the lowest heaven. When the people separate they ascend up to heaven, and Allah who knows best asks them where they have come from. They reply, “We have come from Thy servants on the earth who are extolling and magnifying Thee, declaring Thy unity, praising Thee and making request of Thee.” He says, “For what are they asking me?” and they reply, “They are asking Thee for Thy paradise.” He asks whether they have seen His paradise, and when they reply, “No my Lord.” He asks how they would act if they had seen His paradise. They say, “They are also seeking Thy protection.” He asks, “From what are they seeking my protection?” and they reply, “From Thy fire.” He asks whether they have seen His fire, and when they reply that they have not, He asks how they would act if they had seen His fire. They say, “They are also asking Thy forgiveness,” to which He replies, “I have forgiven them, given them what they have asked for, and protected them from what they sought protection.” They say, “My Lord, so and so, a sinner, is among them, who just happening to pass by sat down with them.” He replies, “Him also I have forgiven. They are the people by reason of whom their associate will not be miserable.”

Hanzala b. ar-Rabi al-Usaidi said

Abud Darda’ reported Allah's Messenger ﷺ as saying, “Would you like me to tell you the best and purest of your deeds in the estimation of your King, those which raise your degrees highest, those which are better for you than spending gold and silver, and are better for you than that you should meet your enemy and cut off one another's head?” On receiving a reply in the affirmative he said, “It is remembering Allah.” Malik, Ahmad, Tirmidhi and Ibn Majah transmitted it, but Malik traced it no farther back than Abud Darda’.

‘Abdallah b. Busr told of a desert Arab coming to the Prophet (ﷺ) and asking who was best among men, to which he replied, “Happy is he whose life is long and whose deeds are good.” He asked Allah's Messenger ﷺ what deed was most excellent, and he replied, “That you should leave the world with the mention of Allah fresh on your tongue.” Ahmad and Tirmidhi transmitted it.

Anas reported Allah's Messenger ﷺ as saying, “When you come upon the pastures of paradise feed on them.” On being asked what the pastures of paradise were he replied that they were circles where Allah is remembered. Tirmidhi transmitted it.

Abu Huraira reported Allah's Messenger ﷺ as saying, “If anyone sits in a place where he does not remember Allah, deprivation will descend on him from Allah; and if anyone lies down in a place where he does not remember Allah, vengeance will descend on him from Allah.” Abu Dawud transmitted it.

He reported Allah's Messenger ﷺ as saying, "People who arise from an assembly in which they did not remember Allah will be just as if they had got up from an ass's corpse, and it will be a cause of grief to them." Ahmad and Abu Dawud transmitted it.

He reported Allah's Messenger ﷺ as saying, "If people sit in an assembly in which they do not remember Allah or invoke a blessing on their Prophet, vengeance will descend upon them. If Allah will He will punish them, but if He wills He will forgive them.” Tirmidhi transmitted it.

Umm Habiba reported Allah's Messenger ﷺ as saying, "Everything a son of Adam says counts against him and not in his favour, except recommending what is good, prohibiting what is objectionable, or making mention of Allah." Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a gharib tradition.

Ibn ‘Umar reported Allah's Messenger ﷺ as saying, "Do not speak much without mentioning Allah, for much talk without mention of Allah produces hardness of heart, and the one who is farthest from Allah is he who has a hard heart." Tirmidhi transmitted it.

Thauban said that when "And those who hoard gold and silver" 1. came down they were with the Prophet (ﷺ) on one of his journeys. One of his companions said, "It has come down about gold and silver. Would that we knew what property is best so that we might get it!" He replied, "The best property is a tongue which makes mention of Allah, a grateful heart, and a believing wife who helps a man with his faith." 1. Qur’an, ix, 34. Ahmad, Tirmidhi and Ibn Majah transmitted it.

Abu Sa'id said that Mu'awiya went out to a circle in the mosque and asked them what had made them sit together. When they replied that they had sat down to remember Allah, he said, "I adjure you by Allah, has nothing else made you sit together?" On their reply that there was certainly no other cause he said, "I did not adjure you because I suspected you. No one in my position with relation to Allah's Messenger ﷺ has fewer traditions from him than I have; but Allah's Messenger ﷺ went out to a circle of his companions and asked them what had made them sit there, and when they replied that they had sat together to remember Allah and praise Him for guiding them to Islam and bestowing favour on them he said, ‘I adjure you by Allah, has nothing else made you sit together?’ On their replying that there was certainly no other cause he said, ‘I did not adjure you because’ I suspected you, but Gabriel came to me and told me Allah is speaking proudly of you to the angels’." Muslim transmitted it.

‘Abdallah b. Busr told of a man saying, “Messenger of Allah, the ordinances of Islam are too many for me, so tell me something to which I may cling.” He replied, “Your tongue will continue to be supple by making mention of Allah.” Tirmidhi and Ibn Majah transmitted it. Tirmidhi saying this is a hasan gharib tradition.

Abu Sa'id said Allah's Messenger ﷺ was asked who would be most excellent and most exalted in degree in Allah’s estimation on the day of resurrection, and replied, “The men and women who make frequent mention of Allah.” He was asked if they would be superior even to the man who had fought in Allah’s path, and replied, “Even though he plied his sword among infidels and polytheists till it was broken and smeared with blood, the one who made mention of Allah would have a more excellent degree than he.” Ahmad and Tirmidhi transmitted it, the latter saying this is a gharib tradition.

Ibn ‘Abbas reported Allah's Messenger ﷺ as saying, “The devil is couching at the heart of the son of Adam. When he mentions Allah he withdraws, but when he is neglectful he makes evil suggestions.” Bukhari mentioned it in a note.

Malik said he heard Allah's Messenger ﷺ used to say, “The one who makes mention of Allah among those who are negligent is like one who goes on fighting after others have fled; the one who makes mention of Allah among those who are negligent is like a green branch upon a withered tree; (A version has, “Like a green tree amidst the trees”); the one who makes mention of Allah among those who are negligent is like a lamp in a dark house; the one who makes mention of Allah among those who are negligent will be shown by Allah during his lifetime his resting-place in paradise; and the one who makes mention of Allah among those who are negligent will be forgiven as many sins as the number of those who have the faculty of speech (fasih) and those who are destitute of it (a'jam)” Fasih refers to human beings and a'jam to animals. Razin transmitted it.

Mu'adh b. Jabal said, “A man does nothing more calculated to rescue him from Allah’s punishment than making mention of Allah.” Malik, Tirmidhi and Ibn Majah transmitted it.

Abu Huraira reported Allah's Messenger ﷺ as stating that Allah says, "I am with my servant when he remembers me and his lips move making mention of me." Bukhari transmitted it.

‘Abdallah b. ‘Umar told that the Prophet (ﷺ) used to say, “Everything has a polish, and the polish for hearts is rememberance of Allah. Nothing is more calculated to resuce from Allah’s punishment than remembrance of Allah.” He was asked whether this did not apply also to jihad in Allah’s path, and said, “Not even if one should ply his sword till it is broken.” Baihaqi transmitted it in [Kitab] ad-Da'awat al-kabir.

Abu Huraira reported Allah's Messenger ﷺ as saying, “Allah had ninety-nine names, one short of a hundered. He who retains them in his memory* will enter paradise.” A version has, “And He is One. He loves what is single.” *The Arabic is ahsaha, a word which has different meanings. Besides the meaning above can mean to number, to reach the last number, to understand, to attain comprehensive knowledge. (Bukhari and Muslim.)

Abu Huraira reported Allah's Messenger ﷺ as saying, “Allah Most High has ninety-nine names. He who retains them in his memory will enter paradise. He is Allah than whom there is no god, the Compassionate, the Merciful, the King, the Holy, the Source of Peace, the Preserver of security, the Protector, the Mighty, the Overpowering, the Great in Majesty, the Creator, the Maker, the Fashioner, the Forgiver, the Dominant, the Bestower, the Provider, the Decider, the Knower, the Withholder, the Plentiful Giver, the Abaser, the Exalter, the Honourer, the Humiliator, the Hearer, the Seer, the Judge, the Just, the Gracious, the Informed, the Clement, the Incomparably Great, the Forgiving, the Rewarder, the Most High, the Most Great, the Preserver, the Sustainer, the Reckoner, the Majestic, the Generous, the Watcher, the Answerer, the Liberal, the Wise, the Loving, the Glorious, the Raiser, the Witness, the Real, the Trustee, the Strong, the Firm, the Patron, the Praiseworthy, the All-Knowing, the Originator, the Restorer to life, the Giver of life, the Giver of death, the Living, the Eternal, the Self-sufficient, the Grand, the One, the Single, He to whom men repair, the Powerful, the Prevailing, the Advancer, the Delayer, the First, the Last, the Outward, the Inward, the Governor, the Sublime, the Amply Beneficent, the Accepter of Repentance, the Avenger, the Pardoner, the Kindly, the Ruler of the Kingdom, the Lord of Majesty and Splendour, the Equitable, the Gatherer, the Independent, the Enricher, the Depriver, the Harmer, the Benefiter, the Light, the Guide, the First Cause*, the Enduring, the Inheritor, the Director, the Patient.” *Or, 'the Incomparable' (al-badi'). Tirmidhi and Baihaqi, in [Kitab] ad-Da'awat al-kabir, transmitted it, Tirmidhi saying this a gharib tradition.

Buraida told that Allah's Messenger ﷺ heard a man saying, “O Allah I ask Thee by virtue of Thy being Allah than whom there is no god, the One, He to whom men repair, who has not begotten and has not been begotten, and to whom no one is equal,” and said, “He has supplicated Allah using His greatest name, when asked by which He gives and when supplicated by which He answers.” Tirmidhi and Abu Dawud transmitted it.

Anas said that when he was sitting with the Prophet (ﷺ) in the mosque a man who was praying said, “O Allah, I ask Thee by virtue of the fact that praise is due to Thee than whom there is no god, who showest favour and beneficence, the Originator of the heavens and the earth, O Lord of Majesty and Splendour, O Living One; O Eternal One, I ask of Thee.” The Prophet (ﷺ) then said, “He has supplicated Allah using His greatest name, when supplicated by which He answers and when asked by which He gives.” Tirmidhi, Abu Dawud, Nasa’i and Ibn Majah transmitted it.

Asma’ daughter of Yazid reported the Prophet (ﷺ) as saying, “Allah’s greatest name is in these two verses, ‘And your Allah is one Allah; there is no Allah but He, the Compassionate, the Merciful’ [Qur'an, ii, 163.], and the beginning of Al 'Imran, ‘A.L.M. Allah, there is no Allah but He, the Living, the Eternal’ [Qur'an, iii. 1.]” Tirmidhi, Abu Dawud, Ibn Majah and Darimi transmitted it.

Sa'd reported Allah's Messenger ﷺ as saying that no Muslim will supplicate Allah for anything and fail to receive an answer when he uses Dhun Nun’s supplication when he was in the belly of the fish

Buraida said that once when he entered the mosque with Allah's Messenger ﷺ at the time of the evening prayer a man was reciting with a loud voice, so he asked Allah's Messenger ﷺ whether he thought the man was hypocritical, but he replied’ “No, he is a penitent believer.” He said that Abu Musa al-Ash‘ari was [also]* reciting in a loud voice, and Allah's Messenger ﷺ began to listen to his recitation. Afterwards Abu Musa sat down and engaged in supplication saying, “O Allah, I call Thee to witness that Thou art Allah than whom there is no god, One, to whom men repair, who hast not begotten and hast not been begotten, and to whom no one is equal.” Allah's Messenger ﷺ then said, “He has asked Allah using His name when asked by which He gives, and when supplicated by which He answers.” Buraida asked Allah's Messenger ﷺ whether he should tell him what he had heard him say, and when he agreed he told him what Allah's Messenger ﷺ had said, and Abu Musa said to him, “Today you are a true brother to me, having told me the words of Allah's Messenger ﷺ.” *This word is not in the text, but Mirqat explains that it must be understood as Abu Musa as not the man referred to above. Razin transmitted it.

Samura b. Jundub reported Allah's Messenger ﷺ as saying, "The most excellent words are four

Abu Huraira reported Allah's Messenger ﷺ as saying, "To say

He reported Allah's Messenger ﷺ as saying that if anyone says a hundred times in a day, "Glory be to Allah, and I begin with praise to Him", his sins will be removed from him though they are like the foam of the sea. (Bukhari and Muslim.)

He reported Allah's Messenger ﷺ as saying that if anyone says a hundred times morning and evening, "Glory be to Allah, and I begin with praise of Him", only one who said what he said, or more than it, will bring anything more excellent than he on the day of resurrection. (Bukhari and Muslim.)

He reported Allah's Messenger ﷺ as saying, "Two expressions which are light on the tongue but heavy in the scale are dear to the Compassionate One

Sa'd b. Abu Waqqas said

Abu Dharr said that Allah's Messenger ﷺ was asked what words were most excellent and replied, “What Allah has chosen for His angles

Juwairiya said that the Prophet (ﷺ) went out from her one morning at the time when he prayed the morning prayer while she was in her place of worship. He returned in the forenoon and found her sitting. He asked her if she was still in the same position as that in which he had left her, and when she replied that that was so, he said, "Since leaving you I have three times said four phrases which, if weighed against all you have said today, would prove to be heavier

Abu Huraira reported Allah's Messenger ﷺ as saying that if anyone says a hundred times in a day, “There is no Allah but Allah alone who has no partner, to whom dominion belongs, to whom praise is due, who is omnipotent”, he will have a reward equivalent to that for emancipating ten slaves, a hundred blessings recorded for him, a hundred evil deeds obliterated from him; it will be a protection for him from the devil all that day till evening, and no one will bring anything more excellent than he brings, except a man who has done more than he has. (Bukhari and Muslim.)

Abu Musa al-Ash‘ari said

Jabir reported Allah's Messenger ﷺ as saying that if anyone says “Glory be to Allah the Incomparably Great, and I begin with praise of Him,” a palm tree will be planted for him in paradise. Tirmidhi transmitted it.

Az-Zubair reported Allah's Messenger ﷺ as saying that no morning comes to mankind without a crier calling, “Glorify the Kind, the Holy.” Tirmidhi transmitted it.

Jabir reported Allah's Messenger ﷺ as saying that the most excellent way to make mention of Allah is to say, “There is no Allah but Allah” and that the most excellent supplication is “Praise be to Allah.” Tirmidhi and Ibn Majah transmitted it.

‘Abdallah b. ‘Amr reported Allah's Messenger ﷺ as saying that “Praise be to Allah” is the beginning of thanksgiving, for the man who does not praise Allah has not thanked Him.

Ibn ‘Abbas reported Allah's Messenger ﷺ as saying, “The first to be summoned to paradise on the day of resurrection will be those who praise Allah in prosperity and adversity.” Baihaqi transmitted the two traditions in Shu'ab al-iman.

Abu Sa'id al-Khudri reported Allah's Messenger ﷺ as saying that Moses asked his Lord to teach him something with which to make mention of Him or to supplicate Him, and was told to say, “There is no Allah but Allah.” He replied to his Lord that all His servants said this, but he wanted something particularly for himself, and He said, “Moses, were the seven heavens and their inhabitants apart from me and the seven earths put in one side of a balance and ‘There is no Allah but Allah’ in the other, ‘There is no Allah but Allah’ would outweigh them.” It is transmitted in Shar as-sunna.

Abu Sa'id and Abu Huraira reported Allah's Messenger ﷺ as saying that if anyone says “There is no Allah but Allah and Allah is most great”, his Lord will declare that he has spoken the truth, saying, “There is no Allah but me, and I am most great.” When he says, “There is no Allah but Allah alone who has no partner,” Allah says, “There is no Allah but me alone who has no partner.” When he says, “There is no Allah but Allah to whom belongs the dominion and to whom praise is due,” He says, “There is no Allah but me to whom belongs the dominion and to whom praise is due.” When he says, “There is no Allah but Allah, and there is no might and no power except in Allah,” He says, “There is no Allah but me, and there is no might and no power except in me.” He used to say that if anyone said these words in his last illness, hell would not devour him. Tirmidhi and Ibn Majah transmitted it.

Sa‘d b. Abu Waqqas said that along with the Prophet (ﷺ) he once visited a woman in front of whom were some date-stones or pebbles which she was using as a rosary to glorify Allah. The Prophet (ﷺ) suggested that he would tell her something which would be easier (or more excellent)* for her than that, and told her it consisted of saying, “Glory be to Allah as many times as the number of what He has created in the heaven; Glory be to Allah as many times as the number of what He has created in the earth; Glory be to Allah as many times as the number of what is between them; Glory be to Allah as many times as the number of what He is creating; Allah is most great (a similar number of times); Praise be to Allah (a similar number of times); There is no Allah but Allah (a similar number of times); There is no might and no power except in Allah (a similar number of times).” *The transmitter was not sure whether "easier" or "more excellent" was used. Tirmidhi and Abu Dawud transmitted it, Tirmidhi saying this is a gharib tradition.

‘Amr b. Shu'aib, on his father’s authority, said that his grandfather reported Allah's Messenger ﷺ as saying, “If anyone glorifies Allah a hundred times in the morning and a hundred times in the evening, he will be like one who makes the Pilgrimage a hundred times; if anyone praises Allah a hundred times in the morning and a hundred times in the evening, he will be like one who provides a hundred horses, as mounts in Allah’s path; if anyone declares that Allah is the only Allah a hundred times in the morning and a hundred times in the evening, he will be like one who frees a hundred of the descendants of Ishmael who are slaves; if anyone declares Allah’s greatness a hundred times in the morning and a hundred times in the evening, no one will bring more than he does that day, except one who says the same as he did or more.” Tirmidhi transmitted it, saying this is a hasan gharib tradition.

‘Abdallah b. ‘Amr reported Allah's Messenger ﷺ as saying that “Glory be to Allah” fills half the scale, “Praise be to Allah” fills it, and “There is no Allah but Allah” has no veil between it and Allah till it reaches Him. Tirmidhi transmitted it, saying this is a gharib tradition whose isnad is not strong.

Abu Huraira reported Allah's Messenger ﷺ as saying that no one will ever say sincerely, “There is no Allah but Allah” without the gates of heaven being opened for it so that it may come to the Throne, as long as he avoids major sins. Tirmidhi transmitted it, saying this is a gharib tradition.

Ibn Mas'ud reported Allah's Messenger ﷺ as saying he met Abraham on the night he was taken up to heaven, and he said, “Convey my greeting to your people, Muhammad, and tell them that paradise has good soil and sweet water, that it consists of level, treeless plains, and that its plants are ‘Glory be to Allah’; ‘Praise be to Allah’; ‘There is no Allah but Allah’; and ‘Allah is most great’.” Tirmidhi transmitted it, saying this is a hasan tradition whose isnad is gharib.

Busaira, who was one of the women emigrants, told of Allah's Messenger ﷺ saying to them, “Apply yourselves to glorifying Allah, saying there is no Allah but He, and declaring His holiness; and count them on your fingers, for they [i.e. the fingers] will be questioned and asked to speak; and do not be negligent and so be deprived of mercy.” Tirmidhi and Abu Dawud transmitted it.

Sa‘d b. Abu Waqqas said that a nomadic Arab come to Allah's Messenger ﷺ and asked him to teach him some words to say. He told him to say, “There is no Allah but Allah alone who has no partner; Allah is very great; Abundant praise is due to Allah; Glory be to Allah, the Lord of the universe; There is no might and no power except in Allah, the Mighty, the Wise.” On his remarking that these were for his Lord but he wanted to know what he should say for himself, he told him to say, “O Allah, forgive me, show mercy to me, guide me, provide for me, and grant me security.” The transmitter was doubtful about “grant me security.” Muslim transmitted it.

Anas said that, on coming upon a tree whose leaves were withered, Allah's Messenger ﷺ struck it with his staff, and the leaves were scattered. He then said that “Praise be to Allah; Glory be to Allah; There is no Allah but Allah; and Allah is most great” cause a man's sins to fall away just as the leaves of that tree were falling. Tirmidhi transmitted it, saying this is a gharib tradition.

Makhul quoted Abu Huraira as saying that Allah's Messenger ﷺ told him to say frequently “There is no might and no power except in Allah”, for it is part of the treasure of paradise. Makhul said that if anyone says, “There is no might and no power except in Allah” and “There is no refuge from Allah except by repairing to Him”, Allah will remove from him seventy categories of distress, the least of them being poverty. Tirmidhi transmitted it, saying this is a tradition whose isnad is not fully connected, and Makhul did not hear anything from Abu Huraira.

Abu Huraira reported Allah's Messenger ﷺ as saying that “There is no might and no power except in Allah” is a remedy for ninety-nine diseases, the lightest of which is anxiety.

He said that Allah's Messenger ﷺ offered to guide him to a word from under the Throne which was part of the treasure of paradise, it being “There is no might and no power except in Allah.” He added that Allah most high says, "My servant has resigned and submitted himself to me." Baihaqi transmitted the two traditions in [Kitab] ad-Da’awat al-kabir.

Ibn ‘Umar said

Abu Huraira reported Allah's Messenger ﷺ as saying, “I swear by Allah that I ask Allah’s pardon and turn to him in repentance more than seventy times a day.” Bukhari transmitted it.

Al-Agharr al-Muzani reported Allah's Messenger ﷺ as saying, “My heart is invaded by unmindfulness, and I ask Allah’s pardon a hundred times in the day.” Muslim transmitted it.

He reported Allah's Messenger ﷺ as saying, “Turn, you people, in repentance to Allah, for I turn in repentance to Him a hundred times a day.” Muslim transmitted it.

Abu Dharr quoted Allah's Messenger ﷺ as saying among the things he transmitted from Allah who is blessed and exalted that He has said, “My servants, I have made oppression unlawful for myself and I have made it unlawful among you, so do not oppress one another. My servants, you are all straying except those whom I guide, but if you ask for my guidance I will guide you. My servants, you are all hungry except those whom I feed, but if you ask me for food I will feed you. My servants, you are all naked except those whom I have clothed, but if you ask me for clothing I will clothe you. My servants, you are all sinning night and day, but I forgive all sins, so if you ask me forgiveness I will forgive you. My servants, you will not be able to injure me and succeed in such a purpose, neither will you be able to benefit me and succeed in such a purpose. My servants, even if the first and last of you, men and jinn, were as pious as the one with the most pious heart among you, that would not cause any increase in my dominion. My servants, if the first and last of you, men and jinn, were as wicked as the man with the most wicked heart among you, that would not cause any diminution in my dominion. My servants, if the first and last of you, men and jinn, were to stand in one plain and make request of me and I were to give every man what he asked, that would make no more diminution of what I possess than a needle would when put into the sea. My servants, they are only your deeds which I put to your account and then pay you in full for them; so let him who experiences good praise Allah, and let him whose experience is different blame no one but himself.” Muslim transmitted it.

Abu Sa'id al-Khudri reported Allah's Messenger ﷺ as saying

Abu Huraira reported Allah's Messenger ﷺ as saying, "By Him in whose hand my soul is, if you had not sinned Allah would have removed you and brought a people who sin, then ask Allah’s pardon and are forgiven." Muslim transmitted it.

Abu Musa reported Allah's Messenger ﷺ as saying, "Allah stretches out His hand at night that those who have done evil during the day may repent and stretches out His hand in the day-time that those who have done evil during the night may repent, until [the time when] the sun rises in the west." Muslim transmitted it.

'A’isha reported Allah's Messenger ﷺ as saying, "When a servant acknowledges his sin and repents, Allah forgives him.” (Bukhari and Muslim.)

Abu Huraira reported Allah's Messenger ﷺ as saying, "If anyone repents before the sun rises in the west, Allah will forgive him." Muslim transmitted it.

Anas reported Allah's Messenger ﷺ as saying, "Allah is more pleased with the repentance of His servant when he turns penitently towards Him than one of you would be if his riding-beast which was carrying his food and drink escaped from him in a waterless desert and he, despairing of recovering it, went and lay down in the shade of a tree, then suddenly saw it standing beside him and, seizing its halter, said from excess of joy, ‘O Allah, Thou art my servant and I am Thy lord’, making a mistake from excess of joy.” Muslim transmitted it.

Abu Huraira said that Allah's Messenger ﷺ told of a man who committed a sin and said, "My Lord, I have sinned, so forgive me.” His Lord replied, “Does my servant know that he has a Lord who pardons sin and punishes for it? I have pardoned my servant." After remaining [obedient] such time as Allah willed he committed a sin and said, “My Lord, I have sinned, so forgive me.” His Lord replied, “Does my servant know that he has a Lord who pardons sin and punishes for it? I have pardoned my servant.” Then after remaining [obedient] such time as Allah willed he committed a sin and said, “My Lord, I have committed another sin, so forgive me.” He replied, “Does my servant know that he has a Lord who pardons sin and punishes for it? I have pardoned my servant, so let him do what he likes.” (Bukhari and Muslim.)

Jundub said that Allah's Messenger ﷺ told of a man saying, “I swear by Allah that Allah will not forgive so and so,” whereupon Allah most high said, “Who is this who swears that I will not forgive so and so? For I have forgiven so and so and have made your deeds to come to nothing”, or words to that effect. Muslim transmitted it.

Shaddad b. Aus reported Allah's Messenger ﷺ as saying that the best manner of asking pardon is to say, “O Allah, Thou art my Lord. There is no Allah but Thee. Thou hast created me, and I am Thy servant and hold to Thy covenant and promise as much as I can. I seek refuge in Thee from the evil of what I have done. I acknowledge Thy favour to me, and I acknowledge my sin. Pardon me, for none but Thee pardons sins.” He said that if anyone says it during the day-time with firm belief in it and dies that day before evening, he will be one of those who go to paradise; and if anyone says it during the night with firm belief in it and dies before morning, he will be one of those who go to paradise. Bukhari transmitted it.

Anas reported Allah's Messenger ﷺ as stating that Allah has said, “Son of Adam, as long as you supplicate me and hope in me I will pardon you in spite of what you have done, and I do not care. Son of Adam, if your sins were so numerous as to reach the lofty regions of the sky, then you asked my forgiveness, I would forgive you, and I do not care. Son of Adam, if you were to meet me with enough sins to fill the earth, then met me not associating anything with me, I would bring you as much pardon as would fill the earth.” Tirmidhi transmitted it, and Ahmad and Darimi transmitted it from Abu Dharr. Tirmidhi said this is a hasan gharib tradition.

Ibn ‘Abbas reported Allah's Messenger ﷺ as stating that Allah has said, “If anyone knows that I have power to forgive sins I will pardon him and not care, so long as he associatesi nothing with me.” It is transmitted in Sharh as-sunna.

He reported Allah's Messenger ﷺ as saying, “If anyone continually asks pardon, Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide for him from where he did not reckon.” Ahmad, Abu Dawud and Ibn Majah transmitted it.

Abu Bakr as-Siddiq reported Allah's Messenger ﷺ as saying, “He who asks pardon is not a confirmed sinner, even if he returns to his sin seventy times a day.” Tirmidhi and Abu Dawud transmitted it.

Anas reported Allah's Messenger ﷺ as saying, "All the sons of Adam are sinners, but the best of sinners are those who are given to repentance." Tirmidhi, Ibn Majah and Darimi transmitted it.

Abu Huraira reported Allah's Messenger ﷺ as saying, “When a believer sins there is black spot in his heart, and if he repents and asks pardon his heart is polished; but if he does more it increases till it gains the ascendancy over his heart. That is the rust mentioned by Allah most high, 'Nay, but what they were committing has spread like rust over their hearts'.” 1 1. Qur’an, lxxxiii, 14. Ahmad, Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a hasan sahih tradition.

Ibn ‘Umar reported Allah's Messenger ﷺ as saying, “Allah accepts a servant’s repentance till he gives up his spirit in death.”* *The Arabic is ma lam yugharghir, which might, be translated literally "as long as he has not died with the death rattle in his throat." Tirmidhi and Ibn Majah transmitted it.

Abu Sa'id reported Allah's Messenger ﷺ as saying that the devil said, “By Thy might, my Lord, I shall continue to lead Thy servants astray as long as their spirits are in their bodies” The Lord who is great and glorious replied, “By my might, glory and exalted station, I shall con­ tinue to pardon them as long as they ask my forgiveness.” Ahmad transmitted it.

Safwan b. ‘Assal reported Allah's Messenger ﷺ as saying, “Allah most high has placed in the west for repentance a gate with a breadth of seventy years’ journey, and it will not be locked as long the sun does not rise in its direction. That agrees with Allah’s words, ‘On the day that certain of the signs of your Lord come, a soul which has not believed before will not be benefited by believing in them ’.”* *Qur’an, vi, 158 Tirmidhi and Ibn Majah transmitted it.

Mu'awiya reported Allah's Messenger ﷺ as saying, "Emigration will not come to an end* till repentance comes to an end and repentance will not come to an end till the sun rises in-the place where it sets.” *This probably means that people will continue to leave districts in which it is difficult for them to observe their religion. Ahmad Abu Dawud and Darimi transmitted it.

Abu Huraira reported Allah's Messenger ﷺ as saying, “There were two men among the B. Israil who loved one another, 'one of whom engaged ardently in worship while the other called himself a sinner. The former began to say, "Refrain from what you are doing," and the other would reply, “Let me alone with my Lord.” One day he found him committing a sin which he considered serious and said, “Refrain;" to which he replied, “Let me alone with my Lord. Were you sent to watch over me?” He then said, "I swear by Allah that Allah will never pardon you, nor will He bring you into paradise." Allah then sent to them an angel who took their spirits, and they came together into His presence To the sinner He said, “Enter paradise by my mercy;” and to the other He said, “Can you forbid my mercy to my servant?” He replied, “No, my Lord.” Then He said, “Take him away to hell.” Ahmad transmitted it.

Asma’ daughter of Yazid said she heard Allah's Messenger ﷺ reciting, “My servants who have transgressed against their souls, do not despair of Allah’s mercy, for Allah pardons all sins,”* [adding] “and He does not care.” *Qur’an, xxxix, 53. Ahmad and Tirmidhi transmitted it, the latter saying this is a hasan gharib tradition. Sharh as-sunna has “saying” instead of “reciting.”

With reference to Allah’s words, “Except for slight faults ”* Ibn ‘Abbas reported Allah's Messenger ﷺ as saying, “If Thou forgivest, O Allah, Thou wilt forgive much sin, for which of Thy servants has not committed slight faults?” *Qur'an, liii, 32. Tirmidhi transmitted it, saying this is a hasan sahih gharib tradition.

Abu Dharr reported Allah's Messenger ﷺ as stating that Allah most high says, “My servants, all of you are astray except him whom I have guided, but if you ask me for guidance I will guide you; all of you are poor except him whom I have enriched, but if you ask of me I will give you provision; all of you are sinners except him whom I have preserved [from sin], but if any of you knows that I have power to pardon and ask my pardon I will pardon him, and I do not care; if the first and the last of you, the living and the dead among you, those of you who are fresh and those of you who are withered, 3 had all hearts as pious as the heart of the most pious of my servants, that would not add as much as a gnat’s wing to my dominion; if the first and last of you, the living and the dead among you, those of you who are fresh and those of you who are withered, had all hearts as wretched as the heart of the most wretched of my servants, that would not diminish as much as a gnat’s wing from my dominion; if the first and last of you, the living and the dead among you, those of you who are fresh and those of you who are withered, were gathered in one plain, each one of you asking all he could hope for, and I were to grant the request of each of you who asked, that would cause no more diminution in my dominion than if one of you passed by the sea and, after dipping a needle in it, took it out, that being because I am generous and glorious, doing what I wish. My giving is speech and my punishment is speech. My command to a thing when I want it is just to say to it ‘Be’ and it comes into being.” [cf. Qur’an, xvi, 40; xxxvi, 82.] 3. i.e., young and old. Ahmad, Tirmidhi and Ibn Majah transmitted it.

Anas reported that after the Prophet (ﷺ) had recited, “He is entitled to be feared and He is entitled to grant pardon,” 2 he stated that their Lord has said, “I am entitled to be feared, and to him who fears me I am entitled to grant pardon.” 2. Qur’an, lxxiv, 56. Tirmidhi, Ibn Majah and Darimi transmitted it.

Ibn ‘Umar said

Bilal b. Yasar b. Zaid, the Prophet’s client,1 told on his father’s authority that his grandfather said he had heard Allah's Messenger ﷺ state that if anyone says, “I ask pardon of Allah than whom there is no god, the Living, the Eternal, and I turn to Him in repentance,” he will be pardoned, even if he has fled in time of battle. 1. The client was Zaid, Bilal’s grandfather. Tirmidhi and Abu Dawud transmitted it; but Abu Dawud has Hilal b. Yasar, and Tirmidhi calls this a gharib tradition.

Abu Huraira reported Allah's Messenger ﷺ as saying, “Allah who is great and glorious will raise a righteous servant’s degree in paradise, and when he asks his Lord how this has been granted him, He will reply that it is because his son has asked pardon for him.” Ahmad transmitted it.

‘Abdallah b. ‘Abbas reported Allah's Messenger ﷺ as saying, “A dead man in his grave is just like a drowning man calling for help, for he hopes that a supplication from a father, a mother, a brother, or a friend may reach him, and when it does it is dearer to him than the world and what it contains. Allah most high brings to those who are in the graves blessings several times as great as the size of the mountains because of the supplication of those who are on the earth. The gift of the living to the dead is to ask pardon for them.” Baihaqi transmitted it in Shu'ab al-iman.

‘Abdallah b. Busr reported Allah's Messenger ﷺ as saying, “Blessed is he who finds a great amount of asking for pardon in his record.” Ibn Majah transmitted it, and Nasa'i transmitted in 'Amal yaum walaila. 1 1. Mirqat, iii, 78 gives this as the title of a book by Nasa’i. The only reference to this tradition in the Concordance is Ibn Majah, Adab, 57.

‘A’isha said that the Prophet (ﷺ) used to say, “O Allah, put me among those who, when they do good are glad, and when they do evil ask pardon.” Ibn Majah and Baihaqi, in [Kitab] ad-Da'awat al-kabir, transmitted it.

Al-Harith b. Suwaid said that ‘Abdallah b. Mas'ud told him two traditions, one of them from Allah's Messenger ﷺ and the other from him­ self. He said, “The believer sees in his sins as though he were sitting under a mountain which he fears may fall on him, but the profligate sees his sins like a fly which has passed over his nose and which he has brushed away with his hand.” Then he said that he heard Allah’s mes­ senger say, “Allah rejoices more over the repentance of a believer than a man who goes down to a desert and dangerous district with his riding- beast which carries his food and drink, who lays down his head and sleeps for a time, then awakening and finding that his riding-beast has gone, looks for it, and when distressed by heat and thirst or what Allah wills, says he will return to the place where he was and sleep till he dies, lays his head on his arm to die, then awakens and sees his riding-beast beside him with his food and drink on it. Allah rejoices more intensely over the repentance of a believing servant than this man does over his riding-beast and his provisions.” Muslim transmitted only the tradition which is traced back to Allah's Messenger ﷺ from him, but Bukhari transmitted also the one which goes no farther back than Ibn Mas'ud.

‘Ali reported Allah's Messenger ﷺ as saying, “Allah loves the believing servant who is severely tried and is penitent.”

Thauban said that he heard Allah's Messenger ﷺ say, "I would not give this verse for the whole world, 'My servants who have transgressed against their souls, do not despair . . .’ ”1 A man asked whether that included those who had associated partners with Allah, and after remaining silent for a time the Prophet (ﷺ) said three times, “Yes, it includes even those who have associated partners with Allah.” 1 . Qur'an, xxxix, 53

Abu Dharr reported Allah's Messenger ﷺ as saying, “Allah most high forgives His servant as long as the veil has not fallen.” He was asked what the veil meant and replied, “That a soul should die while associating partners with Allah.” Ahmad transmitted the three traditions and Baihaqi transmitted the last in Kitab al-ba'th wan-nushur.

He reported Allah's Messenger ﷺ as saying, “If anyone meets Allah, not having treated anything as equal to Him in the world, and has committed sins equal in quantity to the mountains, Allah will forgive him.” Baihaqi transmitted it in Kitab al-ba'th wan-nushur.

‘Abdallah b. Mas'ud reported Allah's Messenger ﷺ as saying, “He who repents of a sin is like him who has committed no sin.” In Majah and Baihaqi, in Shu'ab al-iman, transmitted it, the latter saying its only transmitter was an-Nahrani who is unknown. In Sharh as-sunna a tradition traced no farther back than him is transmitted in which he said, “Nadam is repentance, and he who repents is like him who has committed no sin.”

Abu Huraira reported Allah's Messenger ﷺ as saying, “When Allah completed the creation He wrote the following which is with Him above His Throne, ‘My mercy has taken precedence over my anger’.” A version says, “Has prevailed over my anger.” (Bukhari and Muslim).

He reported Allah's Messenger ﷺ as saying, “Allah has a hundred, mercies of which He has sent down one among jinn and men, animals and creeping things. By it they are kind to one another, by it they show mercy to one another, and by it the wild beast is kind to its young. But Allah has kept back ninety-nine mercies by which He will show mercy to His servants on the day of resurrection.” (Bukhari and Muslim). A version by Muslim from Salman has something similar, at the end of which he said, “When the day of resurrection comes He will complete them with this one.”

Abu Huraira reported Allah's Messenger ﷺ as saying, “If the believer knew the punishment Allah has prepared, no one would hope for His paradise; and if the infidel knew the extent of His mercy, no one would despair of attaining His paradise.” (Bukhari and Muslim.)

Ibn Mas'ud reported Allah's Messenger ﷺ as saying, “Paradise is nearer to each of you than the thong of his sandal, and the same applies to hell.” Bukhari transmitted it.

Abu Huraira reported Allah's Messenger ﷺ as saying that a man declared he had never done any good to his family. (A version says that a man had committed an excessive amount of sin), and when he was about to die gave instruction to his sons to burn him when he died and scatter half his ashes on the land and half in the sea, swearing by Allah that if Allah had him in His power He would give him such a punishment as He would give to no other in the universe. When he died they did what he had commanded them, but Allah gave command to the sea and it gathered what was in it, and He gave command to the land and it gathered what was in it. He then asked him, "Why did you do this?" and he replied, “From fear of Thee, my Lord, but Thou knowest best.” Then He pardoned him. (Bukhari and Muslim.)

‘Umar b. al-Khattab said that captives came to the Prophet (ﷺ) among whom was a woman whose breast was oozing with milk. She was running, and when she found a boy among the captives she took him, put him to her breast and suckled him. Then the Prophet (ﷺ) said to us, “Do you think this woman will cast her child into the fire?” We replied, “No, so long as is she in a position not to do so.” He said, “Allah is more merciful to His servants than this woman is to her child.” (Bukhari and Muslim.)

Abu Huraira reported Allah's Messenger ﷺ as saying, “None of you will be rescued by his works.” He was asked if not even he would, and replied, “Not even I unless Allah covers me with His mercy; but if you keep to the straight path, are moderate, pray morning and evening and part of the night, and earnestly practise moderation, you will reach [the goal].” (Bukhari and Muslim.)

Jabir reported Allah's Messenger ﷺ as saying, “What you do will not bring any of you into paradise or protect you from hell, including myself, except by Allah’s mercy.” Muslim transmitted it.

Abu Sa'id reported Allah's Messenger ﷺ as saying, “When a man accepts Islam sincerely Allah removes from him every sin he has previously committed. After that there will be requital, a good deed getting ten to seven hundred times as much and many times more, and an evil deed getting a punishment equivalent to it, unless Allah overlooks it.” Bukhari transmitted it.

Ibn ‘Abbas reported Allah's Messenger ﷺ as saying, “Allah records the good deeds and the evil deeds. If anyone intends to do a good deed but does not do it, Allah enters it for him in His record as a complete good deed

‘Uqba b. ‘Amir reported Allah's Messenger ﷺ as saying, “One who does evil deeds and afterwards does good deeds is like a man who was wearing a tight coat of mail which choked him, then did a good deed and a ring was loosened, then did another and another was loosened, so that it fell at last to the ground.” It is transmitted in Sharh as-sunna.

Abud Darda’ told of his hearing the Prophet (ﷺ) delivering a discourse on the pulpit and saying, “He who fears standing before his Lord will have two paradises.” He asked, “Even if he commits fornication and even if he steals, messenger of Allah?” but he said a second time, “He who fears standing before his Lord will have two paradises.” He asked a second time, “Even if he commits fornication and even if he steals, messenger of Allah?” and he said a third time, “He who fears standing before his Lord will have two paradises.” He asked a third time, “Even if he commits fornication and even if he steals, messenger of Allah?” to which he replied, “Even in spite of Abud Darda’.” Ahmad transmitted it.

‘Amir ar-Ram said

‘Abdallah b. ‘Umar said

Thauban reported the Prophet (ﷺ) as saying that a servant seeks to please Allah and keeps on doing so, then Allah who is great and glorious says to Gabriel, “My servant so and so seeks to please me, therefore my mercy had descended on him.” Gabriel says, “Allah’s mercy has descended on so and so,” and the bearers of the Throne and those who are around them say it until the inhabitants of the seven heavens say it, after which it comes down to him on the earth. Ahmad transmitted it.

In connection with Allah’s words, “Among them are some who wrong themselves, some who follow a middle course, and some who are foremost in good deeds,” [Quran 35

‘Abdallah told that when evening came Allah's Messenger ﷺ would say, "We have come to the evening, and in the evening the dominion belongs to Allah; Praise be to Allah; there is no Allah but Allah alone who has no partner; to Him belongs the dominion, to Him praise is due, and He is omnipotent. O Allah, I ask Thee for something of the good of this night and the good of what it contains, and I seek refuge in Thee from its evil and the evil of what it contains. O Allah, I seek refuge in Thee from indolence, decrepitude, the evil of old age, temptation in this world, and the punishment in the grave." In the morning he said that also

Hudhaifa said that when the Prophet (ﷺ) lay down on his bed at night he placed his hand under his cheek, and would then say, "O Allah, in Thy name I die and live." When he awoke he said, "Praise be to Allah who has given us life after causing us to die,* and to whom we shall be resurrected." *Behind this phrase probably lies the idea expressed in Qur’an, xxxix, 42 which says, "It is Allah who takes the souls at the time of their death, and those which do not die during their sleep." Bukhari transmitted it, Muslim transmitting from al-Bara’.

Abu Huraira reported Allah's Messenger ﷺ as saying that when any of them went to bed he should dust his bedding with the inner extremity of his lower garment, for he does not know what has come on to it since he left it. He should then say, “In Thy name, my Lord, I lay down my side and in Thee I raise it up. If Thou keepest my soul have mercy on it, but if Thou lettest it go guard it with that with which Thou guardest Thy upright servants.” A version says that he should then lie down on his right side and say, “In Thy name...” (Bukhari and Muslim). A version says he should dust it three times with the border of his garment, and has “If Thou keepest my soul grant it pardon.”

Al-Bara’ b. ‘Azib said that when Allah's Messenger ﷺ went to bed he lay on his right side and then said, “O Allah, I have handed over my soul to Thee, turned my face to Thee, entrusted my affairs to Thee, and committed my back to Thee out of desire for and fear of Thee. There is no refuge and no place of safety from Thee except by having recourse to Thee. I believe in Thy Book which Thou hast sent down and in Thy Prophet whom Thou hast sent.” Allah's Messenger ﷺ said that if anyone repeated these words and died that night, he would die in the true religion. In a version he reported Allah's Messenger ﷺ as telling a man to perform the ablution for prayer when he went to bed, lie down on his right side, and say, “O Allah, I have handed over my soul to Thee . . . Thou hast sent.” He added, “If you die during the night you will die in the true religion, and if you live till the morning you will obtain good.” (Bukhari and Muslim.)

Anas told that when Allah's Messenger ﷺ went to his bed he said, “Praise be to Allah who has fed us, given us drink, satisfied us and given us refuge. Many there are who have no one to provide sufficiency for them, or give them refuge.” Muslim transmitted it.

‘Ali said that Fatima went to the Prophet (ﷺ) to complain of the effect of the grinding-stone on her hand, as she had heard that he had acquired some slaves, but did not find him, so she mentioned the matter to ‘A'isha. When he came ‘A'isha informed him. ‘Ali said

Abu Huraira said that when Fatima went to the Prophet (ﷺ) and asked him for a servant, he said, “Let me guide you to something which is better than a servant. You should say ‘Glory be to Allah thirty-three times, ‘Praise be to Allah" thirty-three times, and ‘Allah is most great’ thirty-four times at each time of prayer and when you go to bed.” Muslim transmitted it.

Abu Huraira said that Allah's Messenger ﷺ would say in the morning, "O Allah, by, Thee we come to the morning, by Thee we come to the evening, by Thee we live, by Thee we die, and to Thee do we come." In the evening he said, “O Allah, by Thee we come to the evening, by Thee we come to the morning, by Thee we live, by Thee we die, and to Thee are we resurrected.” Tirmidhi, Abu Dawud and Ibn Majah transmitted it.

He told how Abu Bakr said he had asked Allah's Messenger ﷺ to command him something to say in the morning and the evening, and he had told him to say, “O Allah, who knowest the unseen and the seen, Creator of the heavens and the earth, Lord and Possessor of everything, I testify that there is no Allah but Thee; I seek refuge in Thee from the evil within myself, from the evil of the devil and his [incitement to] attributing partners [to Allah].”* He instructed him to say it morning and evening, and when he went to bed. *The Arabic word may be read either as shirk (attributing a partner to Allah), or as sharah (snare). The former is preferred. Cf. Mirqat, ili, 99. Tirmidhi, Abu Dawud and Darimi transmitted it.

Aban b. ‘Uthman said he heard his father quoting Allah's Messenger ﷺ as saying that if anyone says three times every morning and evening, “In the name of Allah, when whose name is mentioned nothing in earth or heaven can cause harm, and He is the Hearer, the Knower,” he will not be harmed by anything. Aban was afflicted by some paralysis, and when a man began to look at him Aban would say, “Why are you looking at me? The tradition is as I told it to you, but I did not say the words that day in order that Allah might carry out what He had decreed for me.” Tirmidhi, Ibn Majah and Abu Dawud transmitted it. Abu Dawud’s version has, “He will not suffer sudden affliction till the morning, and if anyone says it in the morning he will not suffer sudden affliction till the evening.”

‘Abdallah [i.e. ‘Abdallah b. Mas’ud.] said that the Prophet (ﷺ) used to say in the evening, “We have come to the evening, and in the evening the dominion belongs to Allah; Praise be to Allah; there is no Allah but Allah alone who has no partner; to Him belongs the dominion, to Him praise is due, and He is omnipotent. My Lord, I ask Thee for the good of what this night contains and the good of what comes after it; I seek refuge in Thee from the evil of what this night contains and the evil of what comes after it; my Lord, I seek refuge in Thee from indolence and from the evil of old age, or infidelity."* A version has, "From the evil of old age and pride. My Lord, I seek refuge in Thee from a punishment in hell and a punishment in the grave." In the morning he said that also

One of the Prophet's daughters said that he used to teach her, telling her to say in the morning, "Glory be to Allah, and I begin with praise of Him; there is no power but in Allah; what Allah wills comes to pass, and what He does not will does not come to pass; I know that Allah is omnipotent and that Allah has comprehended everything in knowledge;" for whoever says it in the morning will be guarded till the evening, and whoever says it in the evening will be guarded till the morning. Abu Dawud transmitted it.

Ibn ‘Abbas reported Allah's Messenger ﷺ as saying that if anyone repeats in the morning, "So Glory be to Allah in the evening and in the morning; to Him is the praise in the heavens and the earth; and in the late evening and at noon .. . thus shall you be brought forth," [Qur'an, xxx, 17-19.] he will get that day what he has missed; and if anyone repeats these words in the evening he will get that night what he has missed. Abu Dawud transmitted it.

Abu ‘Ayyash reported Allah's Messenger ﷺ as saying that if anyone says in the morning, “There is no Allah but Allah alone who has no partner; to Him belongs the dominion, to Him praise is due, and He is omnipotent,” he will have a reward equivalent to that for setting free a slave from among the descendants of Ishmael, will have ten good deeds recorded for him, will have ten evil deeds deducted from him, will be advanced ten degrees, and will be guarded from the devil till the evening. If he says them in the evening he will have a similar recompense till the morning. Hammad b. Salama said that a man saw Allah's Messenger ﷺ in a dream and said, “Messenger of Allah, Abu ‘Ayyash is relating such and such on your authority,” to which he received the reply, “Abu ‘Ayyash has spoken the truth.” Abu Dawud and Ibn Majah transmitted it.

Al-Harith b. Muslim at-Tamimi quoted his father as saying that Allah's Messenger ﷺ told him secretly to say seven times when he had finished the sunset prayer, before speaking to anyone, “O Allah, protect me from hell”; for if he said that and died that night, exemption from it would be recorded for him. He also told him to say that when he had prayed the morning prayer, for if he died that day, exemption from it would be recorded for him. Abu Dawud transmitted it.

Ibn ‘Umar said that Allah's Messenger ﷺ never failed to use these words evening and morning, “O Allah, I ask Thee for security in this world and the next; O Allah, I ask Thee for forgiveness and security in my religion and my worldly affairs, in my family and my property; O Allah, conceal my faults [cf. Mirqat, iii, 103.] and keep me safe from the things which I fear; O Allah, guard me in front of me and behind me, on my right hand and on my left, and from above me; and I seek refuge in Thy greatness from receiving unexpected harm from below me.” Waki‘ said he meant being swallowed up by the earth. Abu Dawud transmitted it.

Anas reported Allah's Messenger ﷺ as saying that if anyone says in the morning, “O Allah, in the morning we call Thee, the bearers of Thy Throne, Thy angels and all Thy creatures to witness that Thou art Allah than whom alone there is no god, being without a partner, and that Muhammad is Thy servant and messenger,” Allah will forgive him any sins he commits that day; and if he says it in the evening, Allah will forgive him any sins he commits that night. Tirmidhi and Abu Dawud transmitted it, Tirmidhi saying this is a gharib tradition.

Thauban reported Allah's Messenger ﷺ as saying that if any Muslim says three times evening and morning, "I am pleased with Allah as Lord, with Islam as religion, and with Muhammad as Prophet," Allah will certainly please him on the day of resurrection. Ahmad and Tirmidhi transmitted it.

Hudhaifa said that when the Prophet (ﷺ) wanted to go to sleep he placed his hand under his head and said, "O Allah, guard me from thy punishment on the day when Thou gatherest Thy servants," or "raisest up Thy servants." Tirmidhi transmitted it, and Ahmad gave al-Bara’ as his authority.

Hafsa said that when Allah's Messenger ﷺ wanted to go to sleep he put his right hand under his cheek, and would then say three times, "O Allah, guard me from Thy punishment on the day when Thou raisest up Thy servants." Abu Dawud transmitted it.

‘Ali reported that Allah's Messenger ﷺ used to say when he lay down, "O Allah, I seek refuge in Thy noble Person and in Thy perfect words from the evil of what Thou seizest by its forelock; O Allah, Thou removest debt and sin; O Allah, Thy troop is not routed, Thy promise is not broken, and the riches of the rich do not avail against Thee. Glory and praise be unto Thee." Abu Dawud transmitted it.

Abu Sa'id reported Allah's Messenger ﷺ as saying that if anyone says three times when going to bed, "I ask the forgiveness of Allah than whom there is no god, the Living, the Eternal, and I turn in repentance to Him," Allah will forgive him his sins, even if they are like the foam of the sea, or in number like the sand which is accumulated,* or as many as the leaves of the trees, or as numerous as the days of this world. *The word is ‘alij. Some say ‘Alij is a place in the desert, the translation being ‘the sand of ‘Alij; others treat it as translated above. Tirmidhi transmitted it, saying this is a gharib tradition.

Shaddad b. Aus reported Allah's Messenger ﷺ as saying, "If any Muslim recites a sura from Allah’s Book when he goes to bed, Allah will put an angel in charge of him, and nothing which may harm him will come near him till he wakes". Tirmidhi transmitted it.

‘Abdallah b. ‘Amr b. al-‘As reported Allah's Messenger ﷺ as saying there are two characteristics which will not be retained by any Muslim without his entering paradise. While they are easy, those who act upon them are few. One should say ‘Glory be to Allah’ ten times after every prayer, ‘Praise be to Allah’ ten times and ‘Allah is most great’ ten times. (He said he had seen Allah's Messenger ﷺ counting them on his hand, and saying, “That is a hundred and fifty on the tongue, but one thousand five hundred in the scale”).[The three phrases each said ten times after the five times of prayer makes a hundred and fifty, and as a good deed gets a ten-fold reward the total is treated as one thousand five hundred.] When he goes to his bed he should say ‘Glory be to Allah,’ ‘Allah is most Great’ and ‘Praise be to Allah’ a hundred times, for that is a hundred on the tongue, but a thousand in the scale. He asked them which of them could commit two thousand five hundred sins in a day and a night.* He was asked how they could not retain these characteristics, and told them that the devil comes to a man while he is engaged in prayer, calling such and such and such and such to his memory until he turns away and perhaps may not do it. He also comes to him on his bed and keeps on making him sleep till he falls asleep. *The thousand plus the preceding fifteen hundred make two thousand five hundred good deeds with which the man who observes the two characteristics mentioned is credited, and as one could hardly commit as many sins in a day and a night there is a balance in his favour. Tirmidhi, Abu Dawud and Nasa’i transmitted it. In Abu Dawud's version he said, “Two qualities or two characteristics will not be adhered to by a Muslim ...” And also in his version after saying “One thousand five hundred in the scale” he said, “When he goes to his bed he should say ‘Allah is most great’ thirty-four times, ‘Praise be to Allah’ thirty-three times and ‘Glory be to Allah’ thirty-three times.” In most texts of al-Masabih it is given on the authority of ‘Abdallah b. ‘Umar.

‘Abdallah b. Ghannam reported Allah's Messenger ﷺ as saying, that if anyone says in the morning, "O Allah, whatever favour has come to me or to any of Thy creatures in the morning, it comes from Thee alone who hast no partner, to whom be praise and thanksgiving," he will have expressed full thanksgiving for the day; and if anyone says the same in the evening he will have expressed full thanksgiving for the night. Abu Dawud transmitted it.

Abu Huraira told that when the Prophet (ﷺ) went to his bed he used to say, “O Allah, Lord of the heavens, Lord of the earth, Lord of everything, who splittest the grain and the kernel, who hast sent down the Torah, the Injil and the Qur’an, I seek refuge in Thee from the evil of every evil agent whose forelock Thou seizest. Thou art the First and there is nothing before Thee; Thou art the Last and there is nothing after Thee; Thou art the Outward and there is nothing above Thee; Thou art the Inward and there is nothing below Thee. Pay the debt for me and grant me riches instead of poverty.” Abu Dawud, Tirmidhi and Ibn Majah transmitted it. Muslim also transmitted it with a slight difference.

Abul Azhar al-Aimari told that when Allah's Messenger ﷺ went to his bed at night he said, “In the name of Allah. I have laid down my side for Allah. O Allah, forgive me my sin, drive away my devil, free me from my responsibility, and place me in the highest assembly.” Abu Dawud transmitted it.

Ibn ‘Umar told that when Allah's Messenger ﷺ went to his bed at night he said, “Praise be to Allah who has given me sufficiency, has guarded me, given me food and drink, been most gracious to me, and given to me most lavishly. Praise be to Allah in every circumstance. O Allah, Lord and King of everything, Allah of everything, I seek refuge in Thee from hell.” Abu Dawud transmitted it.

Buraida said that Khalid b. al-Walid complained to Allah's Messenger ﷺ that he was afflicted by sleeplessness at night, and Allah’s Prophet told him to say when he went to his bed, “O Allah, Lord of the seven heavens and what they overshadow, Lord of the earths and what they carry, Lord of the devils and what they lead astray, be a Protector to me from the evil of Thy entire creation lest any of them do evil or act wrongfully to me. Strong is Thy protection and glorious is Thy praise. There is no Allah other than Thee. There is no Allah but Thee.” Tirmidhi transmitted it, saying this is a tradition whose isnad is not strong, and the traditions of al-Hakam b. Zuhair, the transmitter, are abandoned by some traditionists.

Abu Malik reported Allah's Messenger ﷺ as saying that when one got up in the morning he should say, "We have reached the morning, and in the morning the dominion belongs to Allah, the Lord of the universe, O Allah, I ask Thee for the good this day contains, for conquest, victory, light, blessing and guidance during it; and I seek refuge in Thee from the evil it contains and the evil contained in what comes after it." In the evening he should say the like. Abu Dawud transmitted it.

‘Abd ar-Rahman b. Abu Bakra said that he remarked to his father that he had heard him say every morning, “O Allah, grant me soundness in my body; O Allah, grant me soundness in my hearing; O Allah, grant me soundness in my sight. There is no Allah but Thee and that he repeated it three times morning and evening. He replied, "Sonny, I heard Allah's Messenger ﷺ using these words as a supplication and I like to follow his practice." Abu Dawud transmitted it.

‘Abdallah b. Abu Aufa told that Allah's Messenger ﷺ said in the morning, "We have reached the morning, and in the morning the dominion belongs to Allah; praise is due to Allah; majesty and might belong to Allah; the creation, the command, night and day and what is at rest by night and day belong to Allah. O Allah, make the beginning of this day uprightness, its middle success, and its end attainment, O most merciful among those who show mercy." Nawawi mentioned it in Kitab al-adhkar by the transmission of Ibn as-Sunni.

‘Abd ar-Rahman b. Abza told that Allah's Messenger ﷺ used to say in the morning, “We have reached the morning following the original religion of Islam, the assertion of Allah’s unity, the religion of our Prophet Muhammad, and the rite of our father Abraham who was a hanif and was not one of the polytheists." [cf. Qur’an, ii. 135; iii, 95; vi, 161; xvi, 123.] Ahmad and Darimi transmitted it.

Ibn ‘Abbas reported Allah's Messenger ﷺ as saying that if anyone who means to have intercourse with his wife says, “In the name of Allah. O Allah, keep us away from the devil and keep the devil away from what Thou hast provided us,” should it be ordained that a child be born to them thereby, no devil will ever harm it. (Bukhari and Muslim.)

He told that Allah's Messenger ﷺ used to say when he was anxious “There is no Allah but Allah, the Incomparably Great, the Clement; there is no Allah but Allah, the Lord of the mighty Throne; there is no Allah but Allah, the Lord of the heavens, the Lord of the earth, and the Lord of the noble Throne.” (Bukhari and Muslim.)

Sulaiman b. Surad said

Abu Huraira reported Allah's Messenger ﷺ as saying, “When you hear the cocks crowing ask Allah for some of His grace, for they have seen an angel; but when you hear an ass braying seek refuge in Allah from the devil, for it has seen a devil.” (Bukhari and Muslim.)

Ibn ‘Umar said that when Allah's Messenger ﷺ sat on his camel to go out on a journey, he said “Allah is most great” three times. Then he said, "Glory be to Him who has made this subservient to us, for we had not the strength for it, and to our Lord do we return. O Allah, we ask Thee in this journey of ours for uprightness, piety and such deeds as are pleasing to Thee. O Allah, make easy for us this journey of ours and make its length short for us. O Allah, Thou art the Companion in the journey and the One who looks after the family and the property in our absence. O Allah, I seek refuge in Thee from the difficulty of travelling, unhappiness in what I see, and finding harm has come when I return to my property and family." When he returned he said these words, adding, "Returning, repentant, serving and praising our Lord." [cf. Qur’an, ix, 112.] Muslim transmitted it.

‘Abdallah b. Sarjis said that when Allah's Messenger ﷺ went on a journey he sought refuge in Allah from the difficulty of the journey, sorrow when he returned, scarcity after abundance, the claim of the oppressed, and seeing harm come to his family and property. Muslim transmitted it.

Khaula daughter of Hakim said she heard Allah's Messenger ﷺ say that if anyone says when he alights somewhere, "I seek refuge in Allah’s perfect words from the evil of what He has created," no evil will befall him till he departs from that alighting-place of his. Muslim transmitted it.

Abu Huraira told of a man coming to Allah's Messenger ﷺ and saying, “Messenger of Allah, what I have suffered from a scorpion which stung me last night!” He replied that if he had said in the evening, "I seek refuge in Allah’s perfect words from the evil of what He has created," it would not have harmed him. Muslim transmitted it.

He said that when the Prophet (ﷺ) was on a journey he would say at daybreak, "Let a hearer hear beginning with praise of Allah and His good favour towards us. Our Lord, accompany us and show favour to us who are seeking refuge in Allah from hell." Muslim transmitted it.

Ibn ‘Umar said that when Allah's Messenger ﷺ returned from an expedition, a hajj, or an ‘umra, on every rising piece of ground he would say three times, "Allah is most great." Then he would say, “There is no Allah but Allah alone who has no partner, to whom the dominion belongs, to whom praise is due, and who is omnipotent. We are returning repentant, serving, prostrating ourselves before our Lord, and expressing praise. Allah alone has verified His promise, helped His servant, and routed the Confederates.”* *The reference is to the siege of Medina in 5 A.H. when a trench was dug as a protection. (Bukhari and Muslim.)

‘Abdallah b. Abu Aufa said that Allah's Messenger ﷺ invoked a curse on the polytheists at the battle of the Confederates, saying, “O Allah, who hast sent down the Book and art quick to take reckoning; O Allah, rout the Confederates, rout them and convulse them.” (Bukhari and Muslim.)

‘Abdallah b. Busr said that Allah's Messenger ﷺ visited his father and they presented him with some food and a mixture of dates, dried curd and clarified butter,* some of which he ate. Then some dates were brought to him and he ate them, throwing away the stones between two fingers, joining the forefinger and the middle finger. A version says that he began to throw away the stones on the outside of his forefinger and middle finger. He was then brought something to drink, and when he had drunk it [‘Abdallah’s] father took hold of the bridle of his beast and said, “Supplicate Allah for us.” So he said, “O Allah, bless them in that with which Thou hast provided them, forgive them and show them mercy.” *The Arabic word for this dish is watba. The word hais is used for very much the same dish. See p. 439, n.1. Muslim transmitted it.

Talha b. ‘Ubaidallah told that when the Prophet ﷺ the new moon he said, “O Allah, make the new moon rise on us with security, faith, safety and Islam. My Lord and your Lord is Allah.” Tirmidhi transmitted it, saying this is a hasan gharib tradition.

‘Umar b. al-Khattab and Abu Huraira reported Allah's Messenger ﷺ as saying that if anyone says, on seeing someone who is suffering affliction, “Praise be to Allah who has kept me free from the affliction He has brought on him and has shown me favour above many whom He has created,” that affliction, whatever it may be, will not smite him. Tirmidhi transmitted it, and Ibn Majah transmitted it from Ibn ‘Umar. Tirmidhi said this is a gharib tradition, and ‘Amr b. Dinar, the transmitter, is not strong.

‘Umar reported Allah's Messenger ﷺ as saying that if anyone says on entering the market, “There is no Allah but Allah alone who has no partner, to whom belongs the dominion, to whom praise is due, who gives life and causes death while He is living and does not die, in whose hand is good, and who is omnipotent,” Allah will record for him a million good deeds, obliterate from him a million evil deeds, raise him a million degrees, and build him a house in paradise. Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a gharib tradition. Sharh as-sunna has, “Says in a general market in which things are sold,” instead of “on entering the market.”

Mu'adh b. Jabal said the Prophet (ﷺ) heard a man making supplication saying, “O Allah, I ask Thee for complete favour,” and asked him what complete favour meant. On his replying that it was a supplication by which he hoped to receive good, he said, “Part of complete favour is to enter paradise and be safe from hell.” He heard a man saying, “O Possessor of majesty and splendour,” and said, “Your prayer is answered, so make request.” The Prophet (ﷺ) also heard a man who was saying, “O Allah, I ask Thee for endurance,” and said, “You have asked Allah for trial; now ask Him for wellbeing.” [Or, "ask Him for health."] Tirmidhi transmitted it.

Abu Huraira reported Allah's Messenger ﷺ as saying that if anyone sits in an assembly where there is much clamour* and says before getting up to leave, “Glory be to Thee, O Allah, and I begin with praise of Thee; I testify that there is no Allah but Thou; I ask Thy pardon and turn to Thee in repentance,” he will be forgiven for what took place in that assembly where he was. *Or, ‘wicked talk,’ or, 'meaningless talk' Tirmidhi and Baihaqi in [Kitab] ad-Da'awat al-kabir, transmitted it.

‘Ali was brought a beast to ride, and when he put his foot in the stirrup he said, “In the name of Allah.” Then when he sat on its back he said, “Praise be to Allah.” He then said, “Glory be to Him who has made this subservient to us, for we had not the strength, and to our Lord do we return.” He then said, “Praise be to Allah (thrice); Allah is most great (thrice); Glory be to Thee. I have wronged myself, so forgive me, for only Thou forgivest sins.” He then laughed, and when he was asked what he was laughing at, he replied that he had seen Allah's Messenger ﷺ do as he had done and laugh after that. He had asked him what he was laughing at, and he told him that his Lord was pleased with His servant when he asked Him to forgive him his sins, for Allah says, “He knows that I alone forgive sins.” Ahmad, Tirmidhi and Abu Dawud transmitted it.

Ibn ‘Umar told that when the Prophet (ﷺ) said farewell to a man he took him by the hand and did not let it go till the man let go the Prophet’s hand, and he would say, “I entrust to Allah your religion, what you are responsible for, and your last deeds.” A version has “Your final deeds.”* *The text of the tradition has akhira 'amalika and the version khawatima 'amalika, Tirmidhi, Abu Dawud and Ibn Majah transmitted it, but in the version of the last two “your last deeds” is not mentioned.

‘Abdallah al-Khatmi told that when Allah's Messenger ﷺ wanted to commend an army [to Allah’s care] he said, “I entrust to Allah your religion, what you are responsible for, and your final deeds.” Abu Dawud transmitted it.

Anas told of a man coming to the Prophet (ﷺ) and saying, “Messenger of Allah, I intend to make a journey, so give me provisions.” He replied, “May Allah provide you with piety!” He asked for more, so he added, “And forgive your sin.” He said, “Say more, you for whom I would give my father and mother as ransom,” and he added, “And give you abundance of good wherever you are,” Tirmidhi transmitted it, saying this is a hasan gharib tradition.

Abu Huraira told of a man who said, “Messenger of Allah, I intend to make a journey, so give me an injunction.” He told him to maintain fear of Allah and say “Allah is most great” on every rising ground, and when the man turned away he said, “O Allah, make the distance short for him and make the journey easy for him.” Tirmidhi transmitted it.

Ibn ‘Umar said that when Allah's Messenger ﷺ was travelling and night came on he said, "O earth, my Lord and your Lord is Allah; I seek refuge in Allah from your evil, the evil of what you contain, the evil of what has been created in you, and the evil of what creeps upon you; I seek refuge in Allah from lions, from large black snakes, from other snakes, from scorpions, from the evil of jinn [Or it may be human inhabitants.] which inhabit a settlement and from a parent and his offspring."* *This last phrase occurs in Qur’an, xc, 3 where it appears to be used in a straightforward sense; but in the tradition it is said to be a reference to lblis and his offspring of devils. Abu Dawud transmitted it.

Anas told that when Allah's Messenger ﷺ went on an expedition he said, "O Allah, Thou art my aider and helper; by Thee I move, by Thee I attack, and by Thee I fight." Tirmidhi and Abu Dawud transmitted it.

Abu Musa told that when the Prophet (ﷺ) feared a people he said, "O Allah, we put Thee in front of them, and we seek refuge in Thee from their evils." Ahmad and Abu Dawud transmitted it.

Umm Salama told that when the Prophet (ﷺ) went out of his house he said, “In the name of Allah; I trust in Allah; O Allah, we seek refuge in Thee from slipping, or straying, or causing injustice, or suffering injustice, or doing wrong, or having wrong done to us." Ahmad, Tirmidhi and Nasa'i transmitted it, Tirmidhi saying this is a hasan sahih tradition, In the version of Abu Dawud and Ibn Majah, Umm Salama said that Allah's Messenger ﷺ never went out of her house without raising his eye to the sky and saying, “O Allah, I seek refuge in Thee lest I stray or lead others stray,* or cause injustice, or suffer injustice, or do wrong, or have wrong done to me.” *Some read as above, but others read 'or be led astray'.

Anas reported Allah's Messenger ﷺ as saying that when a man goes out of his house and says, "In the name of Allah; I trust in Allah; there is no might and no power but in Allah," the following will be said to him at that time, "You are guided, defended and protected." The devil will go far from him and another devil will say, "How can you deal with a man who has been guided, defended and protected?" Abu Dawud transmitted it, and Tirmidhi transmitted up to “the devil will go far from him."

Abu Malik al-Ash'ari reported Allah's Messenger ﷺ as saying that when a man goes into his house he should say, “O Allah, I ask Thee for good both when entering and when going out; in the name of Allah we have entered and in Allah our Lord do we trust.” He should then greet his family. Abu Dawud transmitted it.

Abu Huraira said that when the Prophet (ﷺ) congratulated* a man on his marriage he said, “Allah bless you, bless you both, and prosper your union.” *The verb used is raffa'a which originally meant saying to someone who had just been married, "may the marriage produce close union and sons." It is said that because this was a phrase used in pre-lslamic times, the Prophet (ﷺ) substituted for it the words used in this tradition. The verb thus develops simply the meaning of congratulating without in itself involving any particular formula. Ahmad, Tirmidhi, Abu Dawud and Ibn Majah transmitted it.

'Amr b. Shu'aib, on his father’s authority, said his grandfather told how the Prophet (ﷺ) said that when anyone of them married a woman, or bought a servant he should say, “O Allah, I ask Thee for the good in her and in the disposition Thou hast given her, and I seek refuge in Thee from the evil in her and in the disposition Thou hast given her.” When he buys a camel he should take hold of the top of its hump and say the same kind of thing. In a version regarding a woman and a servant it says he should take hold of her forelock and make supplication for a blessing. Abu Dawud and Ibn Majah transmitted it.

Abu Bakra reported Allah's Messenger ﷺ as saying that the supplications to be used by one who is distressed are, “O Allah, Thy mercy is what I hope for. Do not abandon me to myself for an instant, but put all my affairs in good order for me. There is no Allah but Thou.” Abu Dawud transmitted it.

Abu Sa'id al-Khudri told of a man who said to Allah's Messenger ﷺ that he was entangled in cares and debts. He replied, “Shall I not teach you words by which, when you say them, Allah will remove your care and settle your debt?” and when the man expressed a desire to hear them he told him to say morning and evening, “O Allah, I seek refuge in Thee from care and grief; I seek refuge in Thee from incapacity and slackness; I seek refuge in Thee from niggardliness and cowardice; I seek refuge in Thee from being overcome by debt and being put in subjection by men.” He said that when he did that Allah removed his care and settled his debt. Abu Dawud transmitted it.

‘Ali told of a slave who had made a contract with his master to pay for his freedom(1) coming to him and saying, “I am unable to fulfill my contract,* so give me help.” He suggested teaching him words he had been taught by Allah's Messenger ﷺ, which would be so effective that if he had a debt as large as a huge mountain Allah would pay it for him, telling him to say, “O Allah, grant me enough of what Thou makest lawful so that I may dispense with what Thou makest unlawful, and make me able by Thy grace to dispense with all but Thee.” 1. Mukatab. Although the term comes from the root meaning to write, the contract was not necessarily written. *Kitabati. While the word properly refers to something written, it is used for a contract whether written or not. Tirmidhi and Baihaqi, in [Kitab] ad-Da'awat al-kabir, transmitted it.

‘A'isha said that when Allah's Messenger ﷺ sat in an assembly or prayed he spoke some words, so she asked him about them. Saying that they were, “Glory be to Thee, O Allah, and I begin with praise of Thee; there is no Allah but Thou; I ask forgiveness of Thee and turn to Thee in repentance,” he told her that if one speaks what is good this will act as a seal on his words till the day of resurrection, and that if one speaks what is evil this will act as an atonement for what he has said. Nasa’i transmitted it.

Qatada told of hearing that when Allah's Messenger ﷺ saw the new moon he said, “A new moon of good and right guidance; a new moon of good and right guidance; a new moon of good and right guidance. I believe in Him who created you” (three times). He would then say, “Praise be to Allah who has made such and such a month to pass and has brought such and such a month.” Abu Dawud transmitted it.

Ibn Mas'ud reported Allah's Messenger ﷺ as saying that if anyone is afflicted by much care he should say, “O Allah, I am Thy servant, the son of Thy servant, the son of Thy handmaid, and at Thy disposal; my forelock is in Thy hand; Thy judgment is effective regarding me; just concerning me is Thy decree; I ask Thee by every name Thou hast by which Thou hast called Thyself, or sent down in Thy Book, or taught any of Thy creatures, or kept to Thyself in the hidden place of the unseen, to make the Qur’an the Spring of my heart and the means of clearing away my care and grief.” He declared that no one had ever said it without Allah removing his grief and giving him joy instead of it. Razin transmitted it.

Jabir said that when they went up to high ground they said, “Allah is most great,” and when they descended they said, “Glory be to Allah.” Bukhari transmitted it.

Anas told that when anything caused Allah's Messenger ﷺ anxiety he would say, “O Living One, O Eternal One, in Thy mercy I seek help.” Tirmidhi transmitted it, saying this is a gharib tradition which is not committed to memory.* *Laisa bi-mahfuz is used here. A tradition called mahfuz is one which is considered superior when compared with a shadhdh tradition (cf. p. xii).

Abu Sa'id al-Khudri said that at the battle of the Trench [The siege of Medina in 5 A. H.] they asked Allah's Messenger ﷺ whether there was anything they could repeat, for their hearts were in their mouths.* He replied that there was; they should say, “O Allah, cover our danger points(1) and give security from fears.” He said that Allah then sent a wind in the faces of His enemies and Allah routed them by the wind. *Literally, ‘For the hearts had reached the windpipes.’ 1. The word is 'aurat used in a similar prayer on p. 510. There it was translated 'faults'. Another meaning refers to places on a frontier, etc., which give openings to an enemy, and so are places where caution is necessary. This seems more suitable in the present context. Cf. Mirqat, iii, 134. Ahmad transmitted it.

Buraida reported that when the Prophet (ﷺ) entered the market he said, “In the name of Allah. O Allah, I ask Thee for the good of this market and the good of what it contains, and I seek refuge in Thee from its evil and the evil of what it contains. O Allah, I seek refuge in Thee lest I get a bad bargain in it.” Baihaqi transmitted it in [Kitab] ad-Da‘ awat al-kabir.

Abu Huraira reported Allah's Messenger ﷺ as saying, “Seek refuge in Allah from severe calamity, being overtaken by misery, (1) evil destiny, and the triumphant mockery of enemies.” 1. darak ash-shaqa. It might be translated “the depth of misery.” Cf. Qur’an, iv, 145 where the accepted reading is dark, although the word has also been read darak. (Bukhari and Muslim.)

Anas said that the Prophet (ﷺ) used to say, “O Allah, I seek refuge in Thee from care, grief, incapacity, slackness, cowardliness, niggardliness, the burden of debt, and being overpowered by men.” (Bukhari and Muslim.)

‘A’isha said that the Prophet (ﷺ) used to say, “O Allah, I seek refuge in Thee from slackness, decrepitude, debt and sin. O Allah, I seek refuge in Thee from the punishment in hell, the trial [which leads to] hell, the trial in the grave, (2) the punishment in the grave, the evil of the trial of riches, the evil of the trial of poverty, (3) and the evil of the testing of the antichrist. (4) O Allah, wash away my sins with snow and hail water, purify my heart as a white garment is purified from filth, and put my sins as far away from me as Thou hast put the East from the West.” 2. Being unable to answer the two angels. 3. Riches may lead to oppression and poverty to envy. 4. al-Masih ad-dajjal. The false Christ who is to appear in the last days. (Bukhari and Muslim.)

Zaid b. Arqam said that Allah's Messenger ﷺ used to say, “O Allah, I seek refuge in Thee from incapacity, slackness, cowardliness, niggardliness, decrepitude, and the punishment in the grave. O Allah, bring my soul to fear of Thee and purify it; Thou art the best of those who purify it; Thou art its Patron and Master. O Allah, I seek refuge in Thee from knowledge which does not profit, from a heart which is not submissive, from an appetite which is insatiable, and from a supplication which is not granted an answer.” Muslim transmitted it.

‘Abdallah b. ‘Umar said that one of the supplications of Allah's Messenger ﷺ was, “O Allah, I seek refuge in Thee from the decline of Thy favour, change in Thy granting wellbeing, sudden vengeance from Thee, and all Thy displeasure.” Muslim transmitted it.

‘A’isha said that Allah's Messenger ﷺ used to say, “O Allah, I seek refuge in Thee from the evil of what I have done and from the evil of what I have not done.” Muslim transmitted it.

Ibn ‘Abbas said that Allah's Messenger ﷺ used to say, “O Allah, to Thee I have submitted, in Thee I believe, on Thee I rely, to Thee I turn in repentance, and by Thee I contend. O Allah, I seek refuge in Thy might, than whom there is no god, lest Thou leadest me into error. Thou art the Living One who dost not die, while jinn and men die.” (Bukhari and Muslim.)

Abu Huraira said that Allah's Messenger ﷺ used to say, “O Allah, I seek refuge in Thee from the four things

‘Umar said that Allah's Messenger ﷺ used to seek refuge in Allah from five things

Abu Huraira said that Allah's Messenger ﷺ used to say, “O Allah, I seek refuge in Thee from poverty, lack and abasement, and I seek refuge in Thee lest I cause or suffer wrong.” Abu Dawud and Nasa'i transmitted it.

He said that Allah's Messenger ﷺ used to say, "O Allah, I seek refuge in Thee from divisiveness, hypocrisy and evil character." Abu Dawud transmitted it.

He said that Allah's Messenger ﷺ used to say, "O Allah, I seek refuge in Thee from hunger, for it is an evil bedfellow; and I seek refuge in Thee from treachery, for it is an evil hidden trait." 1 1. Literally, ‘lining.’ Abu Dawud, Nasa’i and Ibn Majah transmitted it.

Anas said that Allah's Messenger ﷺ used to say, “O Allah, I seek refuge in Thee from leprosy, elephantiasis, madness, and evil diseases.” Abu Dawud and Nasa’i transmitted it.

Qutba b. Malik said that the Prophet (ﷺ) used to say, "O Allah, I seek refuge in Thee from objectionable characteristics, deeds and passions." Tirmidhi transmitted it.

Shutair b. Shakal b. Humaid said that his father asked Allah’s Prophet to teach him a formula by which he might seek refuge in Allah, and he told him to say, “O Allah, I seek refuge in Thee from evil in what I hear, see, speak, think about, and from evil arising from my sexual passion.” Abu Dawud, Tirmidhi and Nasa’i transmitted it.

Abul Yasar said, that Allah's Messenger ﷺ used to make this supplication, “O Allah, I seek refuge in Thee from my house falling on me; I seek refuge, in Thee from falling into an abyss, drowning, burning and decrepitude; I seek refuge in Thee from the devil harming me at the time of my death; I seek refuge in Thee from dying in Thy path while retreating; and I seek refuge in Thee from dying of the sting of a poisonous creature.” Abu Dawud and Nasa’i transmitted it. In another version Nasa’i added, “and from sorrow.”

Mu'adh reported the Prophet (ﷺ) as saying, “Seek refuge in Allah from covetousness which leads to disgrace.” Ahmad and Baihaqi, in [Kitab] ad-Da'awat al-kabir, transmitted it.

‘A’isha told of the Prophet (ﷺ) looking at the moon and saying, “Seek refuge in Allah from the evil of this one, ‘A'isha, for this is the darkness when it overspreads.” 2 2. cf. Qur’an, cxiii, 3. The tradition is said to refer to the moon being eclipsed. Tirmidhi transmitted it.

'Imran b. Husain told of the Prophet (ﷺ) asking his father, “How many gods do you worship to-day, Husain?” His father replied, “Seven, six in the earth and one in heaven.” He asked, “Which of them do you take account of regarding your hopes and your fears?” On receiving his reply that it was the one in heaven, he said, “If you were to accept Islam, Husain, I would teach you two phrases which would benefit you.” When Husain accepted Islam" he asked Allah's Messenger ﷺ to teach him the two phrases he had promised him, and he told him to say, “O Allah, direct me in the right way and deliver me from the evil within myself.” Tirmidhi transmitted it.

‘Amr b. Shu'aib, on his father’s authority, said that his grandfather reported Allah's Messenger ﷺ as saying that when anyone was alarmed while asleep he should say, “I seek refuge in Allah's perfect words from His anger, His punishment, the evil of His servants, the evil suggestions of the devils and their presence,” for they will not injure him. 'Abdallah b. ‘Amr used to teach them to those of his children who had reached puberty and those who had not. He wrote them down on some material (1) and hung the writing on the child’s neck. 1. The word is sakh which usually means a document. Abu Dawud and Tirmidhi transmitted it, this being Tirmidhi's wording.

Anas reported Allah’s messsenger as saying that if anyone asks Allah for paradise three times, paradise will say, ‘‘O Allah, bring him into paradise;” and if anyone asks for protection from hell three times, hell will say, "O Allah, grant him protection from hell.” Tirmidhi and Nasa’i transmitted it.

Al-Qa'qa' reported Ka‘b al-Ahbar as saying, “Were it not for some words which I say, the Jews would treat me as an ass.” (2) He was asked what they were and replied, “I seek refuge in Allah’s mighty Person than which nothing is mightier, in Allah’s perfect words which no one, whether pious or profligate, can go beyond and in Allah’s beautiful names, those which I know and those which I do not know, from the evil of what He has created, produced and brought into being.” 2. This might be translated “turn me into an ass.” If that is the correct translation it would suggest the use of magic. Malik transmitted it.

Muslim b. Abu Bakra said

Abu Sa'id said he heard Allah's Messenger ﷺ say, "I seek refuge in Allah from infidelity and debt." A man asked him whether he treated infidelity on a level with debt, and he replied that he did. A version has, "O Allah, I seek refuge in Thee from infidelity and poverty." A man asked whether they were equal, and replied that they were. Nasa’i transmitted it.

Abu Musa al-Ash‘ari told on the Prophet’s authority that he used to use this supplication

Abu Huraira said that Allah's Messenger ﷺ used to say, “O Allah, order well for me my religion which is the support of my affairs; order well for me my worldly affairs in which my livelihood is found; order well for me my life to come where is my ultimate destination; make life for me a means of increase in all that is good; and make death a rest for me from every evil.” Muslim transmitted it.

‘Abdallah b. Mas'ud told on the authority of the Prophet (ﷺ) that he used to say, "O Allah, I ask Thee for guidance, piety, self-control and a competence." Muslim transmitted it.

‘Ali said that Allah's Messenger ﷺ told him to say, "O Allah, guide me and dispose me to do what is right,” keeping in mind when asking for guidance his being guided in the right way, and when asking for disposal to do what is right an arrow’s faculty of hitting the mark. Muslim transmitted it.

Abu Malik al-Ashja‘i told on his father’s authority that when a man accepted Islam the Prophet (ﷺ) instructed him in the prayer, then commanded him to make supplication with these words, “O Allah, forgive me, show mercy to me, guide me, grant me health, and grant me provision.” Muslim transmitted it.

Anas said that the Prophet's most frequent supplication was, "O Allah, bring us blessing in this world, blessing in the next, and guard us from the punishment of hell." (Bukhari and Muslim.)