النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
وقال : (( حديث حسن )) .
Sa'd ibn Abī Waqqās as narrates that he and the Messenger of Allah
visited a woman and she had some date pits - or pebbles - in front of her
with which she was glorifying Allah. The Messenger of Allah
said to
her: "Should I inform you of something that is easier for you - or better?"
He then said: "Glory be to Allah equal to all that He created in the heavens.
Glory be to Allah equal to all that He created on earth. Glory be to Allah
equal to all that is between the two. Glory be to Allah equal to all that He
created. Allah is the greatest, equal to that number. All praise be to Allah,
equal to that number. There is none worthy of worship besides Allah, equal
to that number. There is no power and might except with Allah, equal to
that number." (Tirmidhī, Abū Dāwūd, Hakim)
Commentary
The woman referred to here was either Safiyya w
or Juwayriyyah w
, the honourable
spouses of the Messenger
Mulla 'Ali Qari , stated that the dhikr mentioned in this hadith is more rewarding since
one concentrates on Allah's des
attributes which are mentioned therein and one meditates
over them. Other scholars consider this dhikr to be superior because in it one expresses one's
helplessness in respect of counting the praises and favours of Allah Je and this is the best
form of submission to Him.
Scholars have stated that this hadith proves the permissibility of using a tasbih for counting
dhikr because the Messenger of Allah
saw pebbles and date seeds being used for counting
dhikr, but did not object to it. Many other Sahābah such as Sa'd ibn Abī Waqqās, Abū Dardā'
and Abū Hurayrah
are also reported to have kept date seeds or pebbles for counting
dhikr. In the terminology of the sufis, the tasbih is also known as a mudhakkirah (reminder),
because when it is held in one's hand, one is encouraged to engage in dhikr.
Additional Points
The quality of worship is more important than the quantity.
Hadīth 1443
وعن أبي موسى ﴿هُ قَالَ: قَالَ لي رسولُ اللهِ ﴿: ((ألا أدُلُّكَ عَلَى كَثْزٍ مِنْ كُنُوزِ الجَنَّةِ ؟
)) فقلت: بلى يا رسولَ الله قَالَ: ((لا حَوْلَ وَلاَ قُوَّةَ إِلَّ باللهِ )) متفق عَلَيْهِ .

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RIYĀD AL-ȘĀLIĶĪN
Abū Mūsā 4% narrates: The Messenger of Allah
said to me: "Should
I not show you one of the treasures of Paradise?" I replied: "Indeed, O
Messenger of Allah!" He said: "There is no power and might except with
Allāh." (Bukhārī, Muslim, Ahmad, Ibn Mājah)
Commentary
This dhikr is called a treasure of Paradise for one of the following reasons:
1. It is similar to a treasure because it is extremely valuable and will draw many benefits,
especially in Paradise.
2. In Paradise it will change into a treasure.
3. By these words, one negates any ability and strength from his own self and attributes all
ability and strength to Allah &S. He therefore attaches himself to the everlasting mercies of
Allah des which will protect him from sin and help him towards good actions. These mercies
have been called a treasure from Paradise.
'Abdullah Ibn Mas'ūd dog narrated that, once, while in the company of the Messenger
he uttered the words "ِلا حَوْلَ وَلاَ قُوَّةَ إِلاَّ بالله' .The Messenger
enquired, "Do you know what is
the meaning and explanation of these words?" He replied, "Allah and His Messenger know
best." The Messenger
explained,
means that there is no ability to abstain from disobeying Allah لا حول عن معصية الله إلا بعصمة الله
and sinning, except by the protection of Allah.
means that there is no strength to obey Allah, except with the help ولا قوة على طاعة الله إلا بعون الله
of Allāh."
The request to be protected from sins is mentioned before the request for obedience because
sin results in the anger and wrath of Allah Ks, whereas the ability to do good is only by the
mercy and kindness of Allah &S. Hence, the causes for the wrath of Allah &s need to be
removed before his mercy can be attained.
Sufis have mentioned this dhikr to be very effective for the purposes of submitting to Allah
, self-reformation, abstaining from sin, doing good deeds, and attaining safety from pride.
CHAPTER 245
باب ذكر الله تَعَالَى قائماً وقاعداً ومضطجعاً ومحدثاً وجنباً وحائضاً إِلَّ القرآن فَلا يحل لجنب وَلاَ
حائض

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RIYĀD AL-ȘĀLIĶĪN
Chapter on engaging in the dhikr of Allah &s standing, sitting, lying down,
while in a state of minor or major impurity, and in menstruation - except
the recitation of the Qur'an which is prohibited for a person in major
impurity and menstruation
Introduction
A woman in menstruation and a person in the state of major impurity cannot recite or
even touch the Qur'an. It is however permissible to recite those verses of the Qur'an which
comprise of a du'a' (not as tilawah) such as Ayat al-Kursī, etc. If a person is in the state of
minor impurity, he may recite the Qur'an, but cannot touch the Qur'an or its verses.
قَالَ الله تَعَالَى : ﴿إِنَّ فِى خَلْقِ السَّمُوْنِ وَالْأَرْضِ وَاخْتِلَافِ الَّيْلِ وَالنَّهَارِ لَأَيْتٍ لَّاُوِلِى
الْأَلْبَابِ الَّذِيْنَ يَذْكُرُوْنَ اللهَ قِيمًا وَّقُعُوْدًا وَّعَلَى جُنُوْبِهِمْ﴾ ( آل عمران: ١٩٠، ١٩١).
Allāh &s says: "Surely in the creation of the heavens and the earth, and
in the alternation of the day and night are signs for the intelligent. Those
who remember Allah standing, sitting, and lying on their sides." (Sūrah
Āl 'Imran, 190-191)
Hadith 1444
وعن عائشة بها، قالت: كَانَ رسُولُ الله
﴿ يَذْكُرُ اللهَ عَلَى كُلِّ أَحْيَانِهِ . رواهُ مسلم .
'A'ishah wes narrates: "The Messenger of Allah
used to engage in the
remembrance of Allāh at all times." (Muslim, Abū Dāwūd, Ahmad, Ibn Mājah)
Commentary
This refers to the remembrance of Allah & in the heart and not on the tongue because there
are occasions when it is prohibited to verbally make dhikr, such as when relieving oneself or
engaging in intercourse. In other words, he was always conscious of Allah & in whatever he
did. This is referred to as the level of ihsan which is the perfection of one's Islam.
The benefit of regular dhikr can be gauged from the following narration. The Messenger of
Allāh
said, "The inhabitants of Paradise will not feel remorse or grief over anything of
this world except those moments which passed by in which they did not make the dhikr of
Allāh." (Țabrānī in Kabīr)

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1445
، قَالَ : ((لَوْ أَنَّ أَحَدَكُمْ إِذَا أَتَى أَهْلَهُ قَالَ : بِسْمِ الله ، اللَّهُمَّ
◌َّمَا ، عن النبيّ
وعن ابن عباس
جَنَّا الشَّيْطَانَ ، وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا ، فَقُضِيَ بَيْنَهُمَا وَلَدٌ، لَمْ يَضُرَّهُ)) . متفق عَلَيْهِ .
Ibn 'Abbas &
narrates that the Messenger of Allah
said: "When one
of you comes to his wife and says: "In the name of Allah. O Allah, protects
us from Shaitan and protect what You provide us from Shaitan," and a
child is destined to them, Shaitan will not harm it." (Bukhārī, Muslim, Abū
Dāwūd, Ibn Mājah)
Commentary
This hadith teaches us that one should not forget Allah &s even at the time when one is
about to fulfil one's desires with one's spouse. This indicates that at other times one should
remember Allah & all the more.
At times, a person recites this du'a', but the child is not saved from the harm of Shaitan. The
scholars have provided various reasons for this:
1. Harm refers only to disbelief, hence by reciting this du'a', the child will be granted death
upon īmān.
2. Harm refers to witchcraft, hence by reciting this du'a', the child will be saved from
difficulties and calamities.
3. No harm will be caused to the child's beliefs and religion.
Additional Points
v It is inappropriate to recite this du'a' at the time of intercourse. It should be recited
before engaging in intercourse.
CHAPTER 246
باب ما يقوله عِنْدَ نومه واستيقاظه
Chapter on the du'a' that should be made when going to sleep and waking up
Hadith 1446
عن حُذَيفَةَ، وأبي ذرِ عِهَا، قالا: كَانَ رسولُ اللهِ ﴿ إِذَا أَوَى إِلَى فِرَاشِهِ، قَالَ: ((بِاسْمِكَ

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RIYĀD AL-ȘĀLIĶĪN
اللَّهُمَّ أَحْيَا وَأموتُ)) وَإِذَا اسْتَقَظَ قَالَ : (( الحَمْدُ للهِ الَّذِي أَحْيَانَا بَعْدَ مَا أماتَنَا وَإِلَيْهِ النُّشُورُ
)) . رواه البخاري .
Hudhayfah 4% and Abu Dharr dos narrate: "When the Messenger of Allah
retired to his bed, he said: 'O Allah, in Your name do I live and die.'
When he woke up, he said: 'All praise be to Allah who gave us life after
giving us death, and to Him is the rising." (Bukhārī, Ahmad)
Commentary
"O Allah, in Your name do I die and live," can be rephrased as, "O Allah, by making dhikr of
Your name, I will live and with it I will die." This indicates that the object of life is to gain
the closeness of Allah &'s by worshipping Him at all times.
Sleep is known as the sister of death because when a person sleeps, his soul is temporarily
removed from his body and he resembles a dead person. For this reason, we are commanded
to show gratitude to Allah &s for returning our souls to our bodies so that we can have one
more day to prepare for the life of the Hereafter. "And to Him is the rising," teaches us that
although we have one more day of life, we should never forget that a time will come upon
us when we will not awaken from our sleep and we will return to Allah &s.
It is Mustahab to recite these du'as at the time of sleeping and awakening so that one
commences one's day and night with the remembrance of Allah & and ponders over the
life of the Hereafter.
Additional points
Sleep should remind us of death. A sleeping person does not move and is completely
unaware of his surroundings, but his soul moves around and witnesses other worlds in
the form of dreams which we cannot see. Similarly, a person in the grave is outwardly
motionless, but his soul is being rewarded or punished, all of which we cannot see.
CHAPTER 247
باب فضل حِلَقِ الذكر والندب إِلَى ملازمتها والنهي عن مفارقتها لغير عذر
Chapter on the virtue of the gatherings of dhikr; the desirability of
remaining attached to them and the prohibition of abandoning them without
excuse

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RIYĀD AL-ȘĀLIĶĪN
قَالَ الله تَعَالَى: ﴿وَاصْبِرْ نَفْسَكَ مَعَ الَّذِيْنَ يَدْعُوْنَ رَبَّهُمْ بِالْغَدُوِةِ وَالْعَشِىِّ يُرِيْدُوْنَ وَجْهَهُ
وَلَا تَعْدُ عَيْنُكَ عَنْهُمْ ﴾ ( الكهف : ٢٨) .
Allāh && says: "Keep yourself with those who invoke their Sustainer morning
and evening, seeking His countenance. Let not your eyes overlook them."
(Sūrah al-Kahf, 28)
Hadith 1447
: ((إنَّ للهِ تَعَالَى مَلائِكَةً يَطُوفُونَ فِي الطُّرُقِ
وعن أبي هريرةَ ع ◌ُهُ، قَالَ : قَالَ رسول الله
يَلْتَمِسُونَ أهْلَ الذِّكْرِ، فإذا وَجَدُوا قَوْمَاً يَذْكُرُونَ اللهَ وَ، تَنَادَوْا: هَلُمُّوا إِلَى حَاجَتِكُمْ ،
فَيَحُفُّونَهُمْ بِأَجْنِحَتِهِمْ إِلَى السَّمَاءِ الدُّنْيَا، فَيَسْأَلُهُمْ رَبُّهُمْ - وَهُوَ أَعْلَم - : مَا يقولُ عِبَادي ؟
قَالَ: يقولون: يُسَبِّحُونَكَ، ويُكبِّرُونَكَ، وَيَحْمَدُونَكَ، ويُمَجِّدُونَكَ ، فيقول : هَلْ رَأَوْنِي ؟
فيقولونَ : لا واللهِ مَا رَأَوْكَ. فيقولُ: كَيْفَ لَوْ رَأَوْني؟! قَالَ: يَقُولُونَ: لَوْ رَأوْكَ كَانُوا أَشَدَّ
لَكَ عِبَادَةً ، وَأَشَدَّ لَكَ تَمْجِيداً ، وأكْثَرَ لَكَ تَسِْيحاً. فَيَقُولُ : فماذا يَسْأَلُونَ ؟ قَالَ : يَقُولُونَ :
يَسْأَلُونَكَ الجَنَّةَ. قَالَ : يقولُ: وَهلِ رَأَوْها؟ قَالَ : يقولون: لا واللهِ يَا رَبِّ مَا رَأَوْهَا. قَالَ
: يقول: فَكيفَ لَوْ رَأوْهَا؟ قَالَ: يقولون: لَوْ أَنَّهُمْ رَأَوْهَا كَانُوا أَشَدَّ عَلَيْهَا حِرْصاً ، وأشدَّ
لَهَا طَلَباً ، وأعْظَمَ فِيهَا رَغْبَةً. قَالَ: فَمِمَّ يَتَعَوَّذُونَ ؟ قَالَ: يقولون: يَتَعَوَّذُونَ مِنَ النَّارِ ؛ قَالَ
: فيقولُ: وَهَلْ رَأوْهَا؟ قَالَ: يقولون: لا واللهِ مَا رَأوْهَا. فيقولُ: كَيْفَ لَوْ رَأوْهَا ؟! قَالَ
: يقولون: لَوْ رَأَوْهَا كانوا أشَدَّ مِنْهَا فِرَاراً، وأَشَدَّ لَهَا مَخَافَةً . قَالَ : فيقولُ : فَأُشْهِدُكُمْ أَنِّي
قَدْ غَفَرْتُ لَهُم ، قَالَ : يقولُ مَلَكٌ مِنَ المَلاَئِكَةِ: فِيهِم فُلاَنٌ لَيْسَ مِنْهُمْ، إِنَّمَا جَاءَ لِحَاجَةٍ ،
قَالَ: هُمُ الجُلَسَاءُ لا يَشْقَى بِهِمْ جَلِيسُهُمْ )) . متفق عَلَيْهِ .
وفي رواية لمسلمٍ عن أبي هريرة ﴿له، عن النبيِّ ﴿ قَالَ: ((إن للهِ مَلاَئِكَةً سَيَّارَةَ فُضُلاً
يَتَبَّعُونَ مَجَالِسَ الذِّكْرِ ، فَإِذَا وَجَدُوا مَجْلِساً فِيهِ ذِكْرٌ ، فَعَدُوا مَعَهُمْ، وَحَفَّ بَعْضُهُمْ بَعْضاً
بِأَجْنِحَتِهِمْ حَتَّى يَمْلَؤُوا مَا بَيْنَهُمْ وَبَيْنَ السَّماءِ الدُّنْيَا، فَإِذَا تَفَرَّقُوا عَرَجُوا وَصَعِدُوا إِلَى
السَّمَاءِ ، فَيَسْأَلُهُمْ اللـهُ وَقَ - وَهُوَ أَعْلَمُ - : مِنْ أَيْنَ جِئْتُمْ؟ فَيَقُولُونَ : جِئْنَا مِنْ عِنْدِ عِبادٍ
لَكَ فِي الأَرْضِ: يُسَبِّحُونَكَ، ويُكَبِّرُونَكَ، وَيُهَلِلُونَكَ، وَيَحْمَدُونَكَ ، وَيَسْألُونَكَ. قَالَ :
وَمَاذا يَسْأُلُونِي؟ قالوا: يَسْأَلُونَكَ جَنََّكَ . قَالَ: وَهَلْ رَأَوْا جَنَِّي ؟ قالوا : لا ، أَيْ رَبِّ .
قَالَ : فكيْفَ لَوْ رَأَوْا جَنَّتَي ؟! قالوا : ويستجيرونكَ. قَالَ : ومِمَّ يَسْتَجِيرُونِي ؟ قالوا : مِنْ

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نَارِكَ يَا رَبِّ. قَالَ: وَهَلْ رَأوْا نَاري؟ قالوا: لا ، قَالَ: فَكَيْفَ لَوْ رَأَوْا نَارِي ؟! قالوا :
وَيَسْتَغْفِرُونكَ؟ فيقولُ: قَدْ غَفَرْتُ لَهُمْ ، وَأَعْطَيْتُهُمْ مَا سَأَلُوا، وَأَجَرْتُهُمْ مِمَّا اسْتَجَارُوا .
قَالَ: فيقولون: ربِّ فِيهمْ فُلانٌ عَبْدٌ خَطَّاءٌ إِنَّمَا مَرَّ ، فَجَلَسَ مَعَهُمْ . فِيقُولُ : ولهُ غَفَرْتُ ،
هُمُ القَومُ لاَ يَشْقَى بِهِمْ جَلِيسُهُمْ )) .
Abū Hurayrah & narrates that the Messenger of Allah
said: “Allāh has
angels that travel the paths seeking out the people of dhikr. When they
find people engaged in the remembrance of Allah, they call out to one
another: 'Come to fulfil your needs.' They then surround them with their
wings until they reach the lowest heaven. Their Sustainer - who knows
best - asks them: "What are My servants saying?" They reply: "They are
glorifying You, proclaiming Your greatness, praising You, and exalting You."
He asks: "Have they seen Me?" They reply: "No, by Allah, they have not
seen You." He asks: "What if they were to see Me?" They reply: "If they
were to see You, they would worship You more intensely, exalt You more
intensely, and glorify You more abundantly." He asks: "What are they asking
for?" They reply: "They are asking You for Paradise." He asks: "Have they
seen it?" They reply: "No, by Allah, they have not seen it." He asks: "What
if they were to see it?" They reply: "If they were to see it, they would
desire it more intensely, seek it more passionately, and yearn for it more
strongly." He asks: "What are they seeking refuge from?" They reply: "They
are seeking refuge from the Hell-fire." He asks: "Have they seen it?" They
reply: "No, by Allah, they have not seen it." He asks: "What if they were to
see it?" They reply: "If they were to see it, they would flee from it more
intensely and fear it more fervently." He says: "I make you a witness that
I have forgiven them." One of the angels says: "Among them is so-and-so
who is not part of them. He merely came there to fulfil some need." Allah
replies: "They are such companions that even the one sitting with them
is not deprived."
A narration of Muslim has that Abu Hurayrah &
narrates that the Messenger
of Allah
said: "Allah has special angels which move about seeking the
gatherings of dhikr. When they find a gathering in which there is the
remembrance of Allah, they sit with them. They surround each other with
their wings until they fill the area between themselves and the lowest
heaven. When the people depart, the angels rise and ascend to the heavens.

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RIYĀD AL-ȘĀLIĶĪN
Allāh asks them - despite knowing best - "Where have you come from?"
They reply: "We came from some of Your servants on earth who were
glorifying You, proclaiming Your greatness, saying Lā illāha illallah, praising
You and asking of You." He asks: "What were they asking of Me?" They reply:
"They were asking You for Your Paradise." He asks: "Have they seen My
Paradise?" They reply: "No, O our Sustainer?" He asks: "What if they were
to see My Paradise?" They reply: "They were also seeking Your refuge." He
asks: "From what were they seeking My refuge?" They reply: "From Your
Hell-fire, O our Sustainer." He asks: "Have they seen My Hell-fire?" They
reply: "No." He asks: "What if they were to see My Hell-fire?" They reply:
"They were seeking Your forgiveness." He says: "I have forgiven them, given
them whatever they asked for, and granted them refuge from whatever
they sought refuge from." They say: "O our Sustainer, among them was a
person who was a major sinner. He was merely passing by and sat with
them." Allah says: "I have forgiven him as well. They are such people that
even the one sitting with them is not deprived." (Bukhārī, Muslim, Nasa'ī)
Commentary
This hadith highlights the virtue of dhikr, those who engage in dhikr and the gatherings of
dhikr. Scholars state that Allah &s specifically questions the angels regarding the group
engaged in His dhikr to remind them of their statement "Will You place in the earth such
creation who will cause corruption therein and spill blood (of one another), whereas we make
Your tasbīḥ (proclaim your purity) along with Your hamd (praises) and glorify You." It is as if
they are being told, "Look at the dhikr which is emanating from human beings despite their
carnal desires and the whisperings of Shaitan working against them."
This hadith also indicates that the dhikr done by humans is far superior and nobler than that
of the angels. There are various reasons for this:
1. Man has many responsibilities and duties apart from worship, hence his engaging in dhikr
requires effort and discipline.
2. A host of obstacles and distractions such as the desire to sin, inclination towards the world,
Shaitan and carnal desires serve as deterrents from worship.
3. Man has not seen the unseen such as Allah, Paradise and Hell, as opposed to the angels
who have seen the unseen.
It is Allah's &s grace that those who merely sit in the company of people engaged in the dhikr
of Allah & are not deprived of blessings. This also teaches us the value of good company.
Allāh &s states,

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RIYĀD AL-ȘĀLIĶĪN
﴿يَاأَيُّهَا الَّذِيْنَ أُمَنُوا اتَّقُوا اللهَ وَكُوْنُوْا مَعَ الصُّدِقِيْنَ ﴾
"O those who believe, fear Allah and remain with the pious." (Sūrah al-
Tawbah, 119)
Additional Points
The angels love and care for those people who engage in dhikr.
Hadith 1448
وعنه وعن أبي سعيدِ عُهَا، قالا: قَالَ رسولُ الله ﴿: ((لا يَفْعُدُ قَومٌ يَذْكُرُونَ اللهَ وَقَ إِلَّ
حَقَّتْهُمُ المَلائِكَةُ وَشِيَتْهُمُ الرَّحْمَةُ وَنَزَلَتْ عَلَيْهِمْ السَّكِينَهُ ؛ وَذَكَرَهُمُ اللهُ فِيمَنْ عِنْدَهُ)) .
رواه مسلم .
Abū Hurayrah 4% and Abu Sa'id og narrate that the Messenger of Allah
said: "No people gather to engage in the remembrance of Allah without the
angels surrounding them, mercy engulfing them, tranquillity descending
upon them, and Allah mentioning them to those (close angels) who are
with Him." (Muslim, Ahmad)
Commentary
A hadith of similar wording was mentioned previously regarding those who engage in tilawah
of the Qur'an. See hadith 1023. It indicates the virtue of dhikr as well as the status of those
engaged in dhikr in the sight of Allah &s.
The "angels surrounding them" is in order to honour them and allow angelic qualities to be
transferred to them.
Allah's & "mercy engulfing them" softens their hearts and enables them to enjoy acts of
worship.
"Tranquillity descending upon them" refers to a condition in which the heart becomes
tranquil and it then disinclines from fulfilment of prohibited desires.
"Allah mentioning them to those (close angels) who are with Him" is in order to honour
them in front of the angels who objected when man was created.

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Hadith 1449
وعن أبي واقدٍ الحارث بن عوف طه: أنَّ رسولَ الله ﴿ بَيْنَمَا هُوَ جَالِسٌ في المَسْجِدِ،
والنَّاسُ مَعَهُ ، إِذْ أَقْبَلَ ثَلاثَهُ نَفَرٍ ، فَأَقْبَلَ اثْنَانِ إِلَى رَسُولِ اللهِ ﴿ه، وَذَهَبَ وَاحِدٌ ؛ فَوَقَفَا
عَلَى رسولِ اللهِ ﴿. فأمَّا أحَدُهُما فَرَأَى فُرْجَةً فِي الحَلْقَةِ فَجَلَسَ فِيهَا، وَأمَّا الآخرُ فَجَلَسَ
خَلْفَهُمْ، وأمَّا الثَّالثُ فَأَذْبَرَ ذاهِباً. فَلَمَّا فَرَغَ رَسُولُ اللهِ ﴿ه، قَالَ: ((ألاَ أُخْبِرُكُمْ عَنِ النَّفَرِ
الثَّلاثَةِ: أَمَّا أَحَدُهُمْ فَأَوَى إِلَى اللهِ فَآَوَاهُ اللهُ إِلَيْهِ . وَأَمَّا الآخَرُ فاسْتَحْمَى فَاسْتَحْمَى اللهُ مِنْهُ
، وأمّا الآخَرُ ، فَأَعْرَضَ ، فَأَعْرَضَ اللهُ عَنْهُ )) . متفقٌ عَلَيْهِ .
Abū Waqid al-Harith ibn 'Auf &
narrates: "While the Messenger of Allah
was sitting in the masjid with some people, three people arrived. Two
of them came towards the Messenger of Allah
and the other left. The
two stood before the Messenger of Allah
. One of them saw a place in
the gathering and sat down, while the other person sat down behind them.
The third person turned and left. When the Messenger of Allah
had
completed, he said: 'Should I not tell you about these three people?' One
of them sought refuge in Allah so Allah granted him refuge. The second
person felt shy so Allah was shy towards him. The third person turned
away so Allah turned away from him." (Bukhārī, Muslim, Bayhaqī)
Commentary
The hadith explains the great virtue of participating in the gatherings of knowledge and
dhikr. The first person loved to listen to the advice of the Messenger
so Allāh &s granted
him the benefit of this. The second person did not push his way into the gathering due to
shyness, so Allāh &s forgave him. The third person turned away from knowledge, so Allah
des deprived him of the reward.
Additional Points
V One should seek to advance and progress in Islamic matters.
v One may head to the front of a gathering in order to fill an empty space provided that
it does not inconvenience others.
v Turning away from the gatherings of knowledge without any reason deprives one of
Allah's & mercy and rewards.

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Hadith 1450
، عَلَى حَلْقَةٍ فِي المَسْجِدِ ، فَقَالَ : مَا
قَالَ : خرج معاوية
وعن أبي سعيد الخدري .
أجْلَسَكُمْ؟ قالوا: جَلَسْنَا نَذْكُرُ اللهَ . قَالَ: آللِهِ مَا أَجْلَسَكُمْ إِلَّ ذاك؟ قالوا: مَا أَجْلَسَنَا إِلَّ
ذَاكَ ، قَالَ : أما إنِّي لَمْ اسْتَحْلِفْكُمْ تُهْمَةً لَكُمْ ، وَمَا كَانَ أَحَدٌ بِمَنْزِلَتِي مِنْ رَسولِ اللهِ ﴿ أَفَلَّ
عَنْهُ حَديثاً مِنِّي : إنَّ رسُولَ اللهِ ﴿ خَرَجَ عَلَى حَلْقَةٍ مِنْ أَصْحَابِهِ فَقَالَ: (( مَا أجْلَسَكُمْ ؟
)) قالوا: جَلَسْنَا نَذْكُرُ الله وَنَحْمَدُهُ عَلَى مَا هَدَانَا للإِسْلاَمِ؛ وَمَنَّ بِهِ عَلَيْنَا. قَالَ: (( آللِهِ مَا
أَجْلَسَكُمْ إِلَّ ذَاكَ؟ )) قالوا: واللهِ مَا أَجْلَسَنَا إِلَّ ذَاكَ . قَالَ: (( أمَا إنِّي لَمْ أَسْتَحْلِفْكُمْ تُهْمَةً
لَكُمْ ، ولكِنَّهُ أَتَانِي جِبِرِيلُ فَأَخْبَرَنِي أَنَّ الله يُبَاهِي بِكُمُ المَلاَئِكَةَ )) . رواه مسلم .
Abū Sa'īd al-Khudrī dog narrates: "Mu'awiyah 4
went towards a circle
of people in the masjid and asked them: 'Why are you seated here?' They
replied: 'We sat down to engage in the remembrance of Allah.' He asked:
'By Allah, have you gathered here solely for this purpose?' They replied:
'We have gathered solely for this purpose.' He said: 'Listen, I did not request
you to take an oath in Allah because of any suspicion of you. No person
who had a similar position to mine in respect of the Messenger of Allah
has related less hadith than I have. Once, the Messenger of Allah
went towards a circle of his Sahabah and asked them: 'Why are you seated
here?' They replied: 'We sat down to engage in the remembrance of Allah,
to praise Him for guiding us and blessing us with Islam.' He asked: 'By Allah,
have you assembled here solely for this purpose?' They replied: 'By Allah,
we have gathered solely for this purpose.' He said: 'Listen, I did not request
you to take an oath in Allah because of any suspicion of you, but because
Jibra'il came to me and informed me that Allah & is boasting about you
to the angels."" (Muslim, Ahmad, Nasa'ī)
Commentary
The reason the Messenger
asked them to take an oath was out of caution because it was
possible that something else besides the dhikr of Allah & caused Him to speak highly of them.
Mu āwiyah 4
had a close family link to the Messenger
because his sister, Umm Habībah
was one of his
blessed spouses. He further stated that he narrated very few ahādīth
due to his cautious approach in this field. By him mentioning these aspects, he sought to
highlight to his audience his special concern for them in narrating this hadith.

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Allah & was boasting about them because they engaged in His remembrance despite their
carnal desires, Shaitan's whisperings, and their worldly commitments. Angels are free of all
these hindrances, hence their dhikr and worship cannot match the sacrifice of man.
Shah Waliyullah (> stated that Muslims gathering for dhikr, etc. is a special means of drawing
divine mercy, peace and the closeness of the angels.
CHAPTER 248
باب الذكر عند الصباح والمساء
Chapter on supplications for the morning and evening
قَالَ الله تَعَالَى: ﴿وَاذْكُرْ رَّبَّكَ فِى نَفْسِكَ تَضَرّعًا وَّخِيْفَةً وَّدُوْنَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ
وَالْأَصَالِ وَلَا تَكُنْ مِّنَ الْغُفِلِيْنَ﴾ ( الأعراف: ٢٠٥) قَالَ أهلُ اللُّغَةِ: ((الأصَالُ))
: ◌َجْعُ أصِيلٍ ، وَهُوَ مَا بَيْنَ العَصْرِ وَالْمَغْرِبِ.
Allāh & says: "Continually remember your Sustainer in your heart with
humility and awe, and without raising your voice. [Remember Him] by
morning and evening and do not remain heedless." (Sūrah al-A'raf, 205)
The linguists say that the word "evening" refers to the time between the
'Aşr şalāh and Maghrib şalāh.
وقال تَعَالَى: ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوْعِ الشَّمْسِ وَقَبْلَ غُرُوْبِهَا﴾ (طه: ١٣٠).
Allah des says: "and continue proclaiming the praises of your Sustainer
before sunrise and before sunset." (Sūrah Țā Hā, 130)
وقال تعالى : ﴿ وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِىِّ وَالْإِبْكَارِ﴾ (مؤمن: ٥٥)، قَالَ أهلُ اللُّغَةِ
(( العَشِيُّ)): مَا بَيْنَ زَوَالِ الشَّمْسِ وغُرُوِهَا .
Allāh & says: "and glorify the praises of your Sustainer in the evening
and morning." (Sūrah al-Mu'min, 55)

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وقال تَعَالَى: ﴿فِىْ بُيُوْتٍ آَذِنَ اللهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيْهَا اسْمُهُ يُسْبِّحُ لَهُ فِيْهَا بِالْغُدُوِّ وَالْأَصَالِ
رِجَالٌ لَّا تُلْهِيْهِمْ تِجَارَةٌ وَّلَا بَيْعٌ عَنْ ذِكْرِ اللهِ﴾ الآية ( النور: ٣٦ - ٣٧).
Allāh &s says: "In those houses which Allah has ordained to be raised
and that His name be remembered therein - remembering Him therein
morning and evening. Men whom neither trade nor sale can divert from
the remembrance of Allah." (Sūrah al-Nur, 36-37)
وقال تَعَالَى: ﴿ إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِىِّ وَالْإِشْرَاقِ﴾ (ص: ١٨).
Allāh &s says: "We subjugated the mountains with him, expressing [Our]
purity in the evening and the morning." (Sūrah Sad, 18)
Hadith 1451
وعن أَبي هريرة ◌ِلَّهُ قَالَ: قَالَ رسولُ اللهِ ﴾: ((مَنْ قَالَ حِيْنَ يُصْبحُ وَحينَ يُمْسِي : سُبْحَانَ
اللـهِ وَبِحَمْدِهِ ، مِنَةَ مَرَّةٍ ، لَمْ يَأتِ أَحَدٌ يَوْمَ القِيَامَةِ بِأَفْضَلَ مِمَّا جَاءَ بِهِ ، إِلاَّ أَحَدٌ قَالَ مِثْلَ مَا
قَالَ أَوْ زَادَ )) . رواه مسلم .
Abū Hurayrah
narrates that the Messenger of Allah
said: "None
will bring anything on the day of Qiyamah better than one who says in the
morning and evening 100 times, 'Glory be to Allah and praise be to Him,'
except a person who says the same or more." (Muslim)
Commentary
These words of praise are very meritorious and many rewards have been recorded in the
ahādīth for reciting them. Scholars state that this dhikr negates all qualities contrary to the
grandeur of Allah &, and affirms all qualities of perfection in respect of His lofty Being.
The wisdom of reciting these words morning and evening is that one engages in righteous
actions at the beginning and end of the day and this will serve as an expiator of sins for
that day. Because the shifts of the angels change and the books of deeds are taken up at
these times, it is hoped that by engaging in dhikr, one's record will commence and end with
righteous actions.
Hadith 1452
، فَقَالَ : يَا رسولَ الله مَا لَقِيْتُ مِنْ عَقْرَبٍ لَدَغَتْنِي
وعنه ، قَالَ: جَاءَ رجلٌ إِلَى النبيّ ﴿

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البَارِحَةَ ! قَالَ : (( أمَا لَوْ قُلْتَ حِيْنَ أمْسَيْتَ: أَعُوذُ بِكَلِمَاتِ اللهِ الَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ :
لَمْ تَضُرَّك )) . رواه مسلم .
Abū Hurayrah
narrates: A man came to the Messenger of Allah
and said: "O Messenger of Allah, how severely I was stung by a scorpion
last night." He said: "If you had said, 'I seek refuge with the perfect words
of Allah from the evil of what He has created,' it would not have harmed
you." (Muslim, Ahmad)
Commentary
The hadith teaches us that a person should seek Allah's des
protection from all evils and that
Allah & protects those who seek His protection.
"From the evil that He created" is general and includes protection from all the creation which
can harm a person. It also includes protection from following one's desires.
Hadīth 1453
وعنه، عن النبيّ ﴿َ، أَنَّ كَانَ يقولُ إِذَا أَصْبَحَ: ((اللَّهُمَّ بِكَ أصْبَحْنَا، وَبِكَ أمْسَيْنَا ، وَبِكَ
نَحْيَا، وَبِكَ نَمُوتُ ، وَإِلَيْكَ النُّشُورُ)). وإذا أمسَى قَالَ: ((اللَّهُمَّ بِكَ أَمْسَيْنَا، وبِكَ نَحْيَا
، وَبِكَ نَمُوتُ . وَإِلْيَكَ النُّشُورُ)). رواه أبو داود والترمذي ، وقال : (( حديث حسن )) .
Abū Hurayrah 4% narrates that the Messenger of Allah
used to say in
the morning: "O Allah, by You we start the morning and by You we start
the evening. By You we live and by You we die, and to You is the rising."
In the evening he would say: "O Allah, by You we start the evening. By
You we live and by You we die, and to You is the rising." (Abū Dāwūd, Ibn
Mājah, Ahmad)
Commentary
One of the outstanding features of Islam is that we are taught du'as for every activity of the
day. The reason for this is that a true believer wishes to live his entire life in accordance
with divine guidance and there is therefore a need for him to continuously beseech Allah
des for divine ability and steadfastness.
The approach of dawn after the darkness of the night is a great bounty of Allah & because
if the morning does not come, the entire system of the world will be thrown into chaos.
Similarly, the coming of the night is a great bounty because it allows man to remove his

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tiredness of the day. Hence, in this du'a', man is given an opportunity to reinforce and
strengthen his connection with Allah &s by being appreciative of His bounties. At the same
time, there is also a reminder for man that just as night and day ends, his life will also end
and he will then be presented before Allah &s.
Hadith 1454
، قَالَ: يَا رسول الله مُرْنِي بِكَلِمَاتٍ أَقُولُهُنَّ إِذَا أَصْبَحْتُ وإذا
وعنه : أنَّ أَبَا بكرِ الصديق (﴿4﴾
أمْسَيْتُ ، قَالَ : (( قُلْ: اللَّهُمَّ فَاطِرَ السَّمَاواتِ والأَرْضِ عَالِمَ الْغَيْبِ والشَّهَادَةِ ؛ رَبَّ كُلِّ
شَيْءٍ وَمَلِكَهُ ، أَشْهَدُ أنْ لا إِلَهَ إِلَّ أَنْتَ ، أَعُوذُ بِكَ مِنْ شَّرِّ نَفْسِي وَشَرِّ الشَّيْطَانِ وَشِرْكِهِ)) قَالَ
: (( قُلْهَا إِذَا أَصْبَحْتَ ، وإِذَا أمْسَيْتَ ، وإذَا أخَذْتَ مَضْجَعَكَ )) . رواه أبو داود والترمذي
، وقال : (( حديث حسن صحيح )) .
Abū Hurayrah
narrates that Abu Bakr
said: "O Messenger of Allah,
teach me some words which I could say in the morning and evening." He
replied: "Say: "O Allah, Creator of the heavens and the earth, Knower of
the unseen and the visible, Sustainer and Master of everything. I testify
that there is none worthy of worship besides You. I seek refuge in You
from the evil of my self, from the evil of Shaitan and his prompting me to
polytheism." He
said: "Say these words in the morning, in the evening,
and when you go to sleep." (Tirmidhī, Ahmad, Abū Dawud)
Hadith 1455
وعن ابن مسعودٍ ◌ّهُ قَالَ: كَانَ نبِيُّ اللـهِ﴿ إِذَا أَمْسَى قَالَ: ((أَمْسَيْنَا وأمْسَى المُلْكُ للهِ ،
والحَمْدُ للهِ ، لا إلهَ إِلَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ )) قَالَ الراوي: أَرَاهُ قَالَ فِيهِنَّ : (( لَهُ المُلْكُ
وَلَهُ الحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدير ، رَبِّ أسْألُكَ خَيْرَ مَا فِي هذِهِ الَّْلَةِ وَخَيْرَ مَا بَعْدَهَا ،
وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِي هذِهِ اللَّْلَةِ وَشَرِّ مَا بَعْدَهَا، رَبِّ أَعُوذُ بِكَ مِنَ الكَسَلِ ، وَسُوءِ الكِبَرِ
، رَبِّ أَعُوذُ بِكَ مِنْ عَذَابٍ فِي النَّارِ ، وَعَذَابٍ في القَبْرِ )) ، وَإِذَا أَصْبَحَ قَالَ ذَلِكَ أيضاً ((
أَصْبَحْنَا وأصْبَحَ المُلْكُ للهِ )) . رواه مسلم .
Ibn Mas'ud 4% narrates: "In the evening, the Messenger of Allah
used to
say: "We are spending the evening and the entire universe is spending the
evening for Allah, while all praise is due to Allah. There is none worthy of
worship besides Allah. He is one and has no partner." The narrator said: "I

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think that he also said: "His is the sovereignty and to Him belongs all praise.
He has power over everything. O my Sustainer, I ask You for the good of
this night and the good that follows it, and I seek refuge in You from the
evil of this night and from the evil that follows it. O my Sustainer, I seek
refuge in You from laziness and from the evils of old age. O my Sustainer,
I seek refuge in You from punishment in the Hell-fire and punishment in
the grave."
In the morning, he also said: "We are spending the morning and the entire
universe is spending the morning for Allāh." (Muslim, Ahmad)
Commentary
A believer is encouraged to recite these du'as morning and evening so that he is always
conscious of his Creator and he realises that protection, guidance, peace and safety from all
tribulations of this world and the Hereafter is from Allah &s.
"O my Sustainer, I ask You for the good of this night," according to Ibn Hajar > is a request
for the ability to worship Allah. It may also be a request that Allah &s changes to good all
evil which was to descend that night.
Hadith 1456
)) :
وعن عبد الله بن خُبَيْب - بضم الخاء المعجمة - ﴿هُ قَالَ : قَالَ لي رَسولُ الله
اقْرَأْ : قُلْ هُوَ اللهُ اَحَدٌّ ، والمُعَوِّذَتَيْنِ حِيْنَ تُمْسِي وَحِينَ تُصْبِحُ ، ثَلاثَ مَرَّاتٍ تَكْفيكَ مِنْ كُلِّ
شَيْءٍ )) . رواه أبو داود والترمذي ، وقال: (( حديث حسن صحيح )).
‘Abdullah ibn Khubayb
narrates: "The Messenger of Allah
said to
me: "Recite Qul huwallāhu ahad (Sūrah al-Ikhlās), and the Mu'awwadhatayn
(Sūrah al-Falaq and Sūrah al-Nās) in the morning and evening three times.
They will be sufficient for you from everything." (Abū Dawud, Ahmad)
Commentary
Reciting Sūrah al-Ikhlās every morning and evening is a proclamation of tawhid and a
protection of a believer's īman and beliefs. Similarly, reciting the Mu awwadhatayn protects
one from harm and sins.
Sūrah al-Ikhlās which extols Allah's Oneness and exclusivity is recited before the
Mu awwadhatayn in which one seeks protection, because praise of Allah des should precede
du'a'.

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"They will be sufficient for you from everything," means that by reciting these Surahs one
will be protected from evil such as black magic, jealousy and sicknesses. Some scholars state
that it refers to Tahajjud salah, hence if one does not awake for worship at night due to some
reason, one will receive the reward of it.
The Messenger
used to recite these Surahs when going to sleep and then rub his hands
over his entire body. (Bukhārī)
Hadith 1457
وعن عثمان بن عفان ﴿هُ قَالَ: قَالَ رسولُ اللهِ ﴿: ((مَا مِنْ عَبْدٍ يَقُولُ فِي صَبَاحِ كُلِّ
يَوْمٍ وَمَسَاءِ كُلِّ لَيْلَةٍ : بِسْمِ اللهِ الَّذِي لا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاءِ وَهُوَ
السَّمِيعُ العَلِيمُ ، ثَلاثَ مَرَّاتٍ، إِلَّ لَمْ يَضُرَّهُ شَيْءٌ)). رواه أَبُو داود والترمذي ، وقال: ((
حديث حسن صحيح )) .
‘Uthmān ibn ‘Affan
narrates that the Messenger of Allah
said: “When
any servant says in the morning of every day and the evening of every
night, "In the name of Allah with whose name nothing in the earth and
the heavens can cause harm. He is All-Hearing, All-Seeing, three times then
nothing will harm him." (Tirmidhī, Ibn Mājah, Hakim)
Commentary
In this hadith, one seeks protection with the name of Allah & from every evil animal, jin,
Shaitan, human or inanimate object. Allah Je alone is the controller of the universe, hence
a believer should place his total faith in Him alone.
'Abban ds, a narrator of this hadith, was afflicted with partial paralysis. He was once narrating
it to others and a person was staring at him. 'Abban & realised that the man was doubting
why he had become paralysed when he was a narrator of this hadith and would therefore
have been practising upon it. He explained that the hadith was correct and that he had once
forgotten to recite this du'a' due to being angry over a certain matter and on that day he
was afflicted with paralysis. (Tirmidhī)
Similarly, Imām Qurțubī
stated that he used to recite this du'a' frequently, however he
once forgot to do so and on that day he was stung by a scorpion. 'Allamah Damirī , the
author of Hayat al-Hayawan, mentioned that he was once sitting in the company of his teacher
'Allamah Fakhruddin 'Uthman ibn Muhammad al-Tuzi when a scorpion appeared. His
teacher picked it up in his hand and said that one who recites this du'a' will not be harmed

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RIYĀD AL-ȘĀLIĶĪN
by anything. (Rawdat al-Șāliķīn)
CHAPTER 249
باب ما يقوله عِنْدَ النوم
Chapter on the du'as when going to sleep
قَالَ الله تَعَالَى: ﴿إِنَّ فِىْ خَلْقِ السَّمُوتِ وَالْأَرْضِ وَاخْتِلاَفِ الَّيْلِ وَالنَّهَارِ لَأَيْتٍ لِّأُولِى
الْأَلْبَابِ الَّذِيْنَ يَذْكُرُوْنَ اللهَ قِيمًا وَّقُعُوْدًا وَّعَلَى جُنُوْبِهِمْ وَيَتَفَكَّرُوْنَ فِى خَلْقِ السَّمُوْتِ
وَالْأَرْضِ﴾ ( آل عمران: ١٩٠ - ١٩١ ) الآيات.
Allāh & says: "Surely in the creation of the heavens and the earth, and
in the alternation of the day and night are signs for the intelligent. Those
who remember Allah standing, sitting, and lying on their sides, and reflect
on the creation of the heavens and the earth." (Sūrah Al 'Imran, 3: 190-191)
Hadith 1458
كَانَ إِذَا أَوَى إِلَى فِراشِهِ ، قَالَ : (( بِاسْمِكَ
وعن حُذَيْفَةَ ، وأبي ذرِّ هَ: أَنَّ رسولَ الله
اللَّهُمَّ أَحْيَا وأَمُوتُ )) . رواه البخاري .
Hudhayfah 4
" and Abu Dharr ag narrate: "When the Messenger of Allah
retired to his bed, he said: "In Your name, O Allah, I live and die."
(Bukhārī, Muslim, Ahmad)
Commentary
This du'a' serves as a reminder of death and therefore should encourage a person to do good
actions in preparation for life after death.
Hadīth 1459
وعن عليٍّ لهُ: أَنَّ رسولَ الله :﴿ قَالَ لَهُ وَلِفَاطِمَةَ ﴿ه: ((إِذَا أَوَيْتُمَا إِلَى فِرَاشِكُمَا - أَوْ
إِذَا أَخَذْتُمَا مَضَاجِعَكُمَا - فَكَبِّرا ثَلاَثً وَثَلاثِينَ ، وَسَبِّحَا ثَلاثً وَثَلاثِينَ ، واحْمدا ثَلاثاً وَثَلاثِينَ
)) وفي روايةٍ : التَّسْبِيحُ أرْبعاً وثلاثينَ ، وفي روايةٍ: التَّكْبِيرُ أَرْبعاً وَثَلاَئِينَ . متفق عَلَيْهِ .
'Alī aos narrates that the Messenger of Allah
said to him and Fāțimah

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RIYĀD AL-ȘĀLIĶĪN
: "When you retire to your bed - or when you lie down on your bed
- say Allahu akbar thirty-three times, Subhanallah thirty-three times, and
al-Hamdulillah thirty-three times."
Another narration has: "Say Allahu akbar thirty four times." (Bukhārī, Muslim,
Abū Dāwūd)
Commentary
Fāțimah
, the daughter of the Messenger
, would do all her household chores herself
and this caused her substantial difficulty. Her husband, 'Ali , suggested that she request
her father for a servant to assist her. Her father, instead, taught her this supplication and
she immediately expressed her pleasure with Allah and His Messenger
Scholars say that one who recites this supplication before sleeping will not tire from his
work during the day.
stated that he never omitted this prescription of the Messenger
his entire life,
even during the battle of Șiffin.
According to Mujaddid Alf Thanī de, the above three phrases incorporate istighfar (by reciting
'Subhanallāh'), gratitude (by reciting 'Alhamdulillah'), and deficiencies that have occurred in
istighfār and gratitude are also acknowledged (by reciting Allahu Akbar).
Hadith 1460
: (( إِذَا أَوَى أَحَدُكُمْ إِلَى فِرَاشِهِ فَلَيَنْفُضْ
وعن أبي هريرة ﴿هُ قَالَ : قَالَ رسولُ الله
فِرَاشَهُ بِدَاخِلَةِ إِزَارِهِ فإنَّهُ لا يَدْرِي مَا خَلَفَهُ عَلَيْهِ ، ثُمَّ يَقُولُ: بِاسمِكَ رَبِّي وَضَعْتُ جَنْبِي ،
وَبِكَ أَرْفَعُهُ ، إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا ، وَإِنْ أَرْسَلْتَهَا، فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ
الصَّالِحِينَ )) متفق عَلَيْهِ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "When
any of you retires to his bed, he should dust his bed with the inside of
his loin cloth because he does not know what might be on it. He should
then say: "In Your name, My Sustainer, I place my side (on the bed) and
through Your name I raise it up. If You take away my soul, have mercy upon
it. If You release it, protect it like You protect Your righteous servants."
(Bukhārī, Muslim, Ahmad)

160
RIYĀD AL-ȘĀLIĶĪN
Commentary
Going to sleep and awakening with the remembrance of Allah & is meritorious because
one begins and terminates the action of sleeping in a blessed manner. The righteous explain
through experience that one who sleeps with Allah's dhikr is protected from Shaitan. In
addition, the negligence that affects one due to sleep and dreams is countered when one
falls asleep taking Allah's & name because one then remains conscious of Allah &s while
sleeping.
By means of this du'a', one surrenders completely to Allah & and accepts that He is in total
control of everything.
Blowing into ones hands after reciting verses of the Qur'an is in order to derive its celestial
blessings. As with other forms of worship, we are encouraged to combine a verbal dhikr with
a physical action.
Wiping over the bed is to remove any dangerous insect or object that may be there.
Hadith 1461
وعن عائشة ها: أنَّ رَسُولَ اللهِ ﴾، كَانَ إِذَا أَخَذَ مَضْجَعَهُ نَفَثَ فِي يَدَيْهِ ، وَقَرَأَ بالمُعَوِّذَاتِ
، ومَسَحَ بِهِمَا جَسَدَهُ . متفق عَلَيْهِ .
وفي رواية لهما : أنَّ النبيَّ ﴿ كَانَ إِذا أَوَى إِلَى فِرَاشِهِ كُلَّ لَيْلَةٍ جَمَعَ كَفَّيْهِ ، ثُمَّ نَفَثَ فِيهِمَا
فَقَرَأَ فيهِما : (( قُلْ هُوَ اللهُ اَحَدٌّ ، وَقَلْ أَعُوذُ بِرَبِّ الْفَلَقِ ، وَقُلْ أَعُوذُ بِرَبِّ النَّاسِ)) ثُمَّ مَسَحَ
بِهِمَا مَا اسْطَاعَ مِنْ جَسَدِهِ ، يَبْدَأُ بهما عَلَى رَأْسِهِ وَوَجْهِهِ ، وَمَا أَقْبَلَ مِنْ جَسَدِهِ ، يَفْعَلُ ذَلِكَ
ثَلاَثَ مَرَّاتٍ . متفق عَلَيْهِ .
قَالَ أهلُ اللُّغَةِ : (( النَّفْتُ)) نَفْخٌّ لَطِيفٌ بِلاَ رِيقٍ .
'A'ishah
narrates: "When the Messenger of Allah
retired to his bed,
he would blow into his hands, recite the Muawwadhatayn (Sūrah al-Falaq)
and Sūrah al-Nas) and wipe them over his body."
Another narration states: "When the Messenger of Allah
retired to his
bed every night, he would put his palms together, blow into them, and
recite in them Qul huwallahu ahad, Qul a'ūdhu bi rabbil falaq and Qul a'ūdhu
bi rabbin nās. He would then wipe his hands over as much of his body as
he could. He would begin with his head and face, and then the front of his