النص المفهرس

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صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Samurah ibn Jundub .2294
jule said, "The best expressions (of men) are four: SubhanAllah (Allah is without
blemish), Al-hamdulillah (Praise belongs to Allah), Lailaha illAllah (There is no
God but Allah), and Allahu Akbar (Allah is the Greatest)." According to a version:
"The speech dearest to Allah are four: Subhan Allah, Al-hamdulillah, La ilaha
illAllah and Allahu Akbar."1
COMMENTARY: After Allah's words, the speech of men, there are to best words. We have
qualified them as men's speech because the fourth expression Allahu Akbar is not found in
the Qur'an. Clearly, that which is not mentioned in the Quran cannot be better than what
is in the Qur'an. However, another hadith (tradition) has the words:
أَفْضَلُ الْكَلَامِ بَعْدَ الْقُرْآنِ وَهِىَ مِنَ الْقُرْآنِ
meaning that (these expressions) are the best expressions after the collective Qur'an and
these too are part of the Quran.
This means that 'speech' or 'expression' means human speech as well as Allah's words so
that these four expressions are the best of Allah's words. In this case, the first three are
exactly as they are in the Qur'an while though the fourth is not in it in the same words, the
meaning is conveyed definitely in these words
وَكَبِّرُهُ تَكْبِيُرًا
{And extol Him with (all) greatness} (17:111)
It should be borne in mind too that while these four expressions are best, yet in the times of
conditions when dhikr (hallowing of Allah) is recommended by ahadith (tradition). It is
better to engage in dhikr (hallowing of Allah) than to make Tasbih, etc at such times and in
such condition.
The concluding words of the next version state that it is not necessary to observe to
sequence mentioned (in the hadith (tradition)). Any of the expressions subhan Allah, al-
Hamdulillah, la ilaha illAllah or Allahu Akbar may be spoken first. There is no harm in
that. However, Teebi als, said that it is preferable to observe the sequence and permissible
to alter the sequence.
THE MERIT OF THOSE THINGS
(٢٢٩٥) وَعَنْ أَبِي هُرَيْرَة قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَأَنْ أَقُوْلَ سُبْحَانَ اللهِ وَالْحُمْدُ لِلْهِ
وَلَا إِلهَ إِلَّ اللّهُ وَاللّهُ آكْبُ أَحَبُ إِلَىَّ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2295
said, "That I should say subhan Allah, al-Hamdulillah, la ilaha illAllah and Allahu
Akbar is dearer to me than that on which the sun rises."2
(٢٢٩٦) رَغْنَهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ قَالَ سُبْحَابَ اللَّهِ وَبِحَمْدِهِ فِي يَوْمٍ مِائَّةَ مَرَّةٍ
خُطَّتُ خَطَايَا وَإِنْ كَانَتْ مِثْلَ زَبَدِ الْبَحْرِ (متفق عليه)
1 First version: Bukhari (Book 83, Chapter 19 heading), Ibn Majah # 3811, Musand Ahmad # 5-10,
Second version: Muslim # 12-2137
2 Bukhari # 6405, Muslim # 28-2691, Musand Ahmad # 2-375.

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صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2296
said, "If anyone says
سُبْكَانَ اللَّهِ وَ مُحَمْدِه
(Allah is Glorified with His praise)
One hundred times a day, then his sins are obliterated even if they are like the foam
of the sea."1
COMMENTARY: Tubi al , said this one hundred recitation could be in one sitting or
several during the day. The better thing is in one sitting.
(٢٢٩٧) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ قَالَ حِيْنَ يُصْبِحُ وَحِيْنَ يُمْبِ سُبْحَانَ اللَّهِ وَبِحَمْدِه
مِائَةَ مَرَّةٍ لَمْ يَأْتِ أَحَدْ يَوْمَ الْقِيَامَةِ بِأَفْضَلَ مِنَّا جَاء ◌ٍهٍ إِلَّ أَحَدْ قَالَ مِثْلَ مَاقَالَ أَوْزَادَ عَلَيْهِ(متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2297
said, "If any one says in the morning and in the evening one hundred time each:
سُبْكَانَ اللَّهِ وَمُحَمْدِه
Then no one will bring, on the day of resurrection, anything better than he unless
he says as he says, or says more than it."2
COMMENTARY: If another brings as many deeds as the first person by reciting t he words
one hundred times and more than that, he will bring more deeds.
One explanation is that 'or' stands for 'and' in the hadith (tradition).
(٢٢٩٨) وَعَنَّهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَلِمَتَانٍ خَفِيْفَتَانٍ عَلَى اللِّسَانٍ ثَقِيْلَتَانٍ فِى
الْمِيْزَانٍ حَبِيُبَتَانٍ إِلَى الَّحْمِنِ سُبْحَانَ اللَّهِ وَبِحَمْدِهِ سُبْحَاتَ اللَّهِ الْعَظِيمِ (متفق عليه)
2298. Sayyiduna Abu Hurayrah رضى الله عنه narrated Allah's Messenger صلى الله عليه وسلم said,
"Two expressions are light on the tongue but heavy in the scale (because of the
reward they fetch) and are dear to Ar-Rahman (the most Merciful, the
compassionate).
سُبْحَانَ اللَّهِ وَ يُحَمْدِهِ سُبْحَانَ اللَّهِ الْعَظِيْمِ
{Allah is glorified and with His praise. Allah is Glorified, Mighty.}3
(٢٢٩٦) وَعَنْ سَعْدٍ بِنْ أَبيْ وَقَّاصٍ قَالَ كُنَّا عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ أَيَعْجِزُ أَحَدُكُمْ أَبُ
يَكْسِبَ كُلَّ يَوْءٍ أَلْفَ حَسَنَةٍ فَسَأَلَهُ سَائِلْ مِنْ جُلَسَائِهِ كَيْفَ يَكْسِبُ أَحَدُنَا الْفَ حَسَنَةٍ قَالَ يُسَبِّعُ مِائَةً
تَسْبِيُحَةٍ فَيُكتَبُ لَه الْفُّ حَسَنَةٍ أَوْ يُحِّ عَنْهُ اَلْفُ خَطِيْئَةٍ- رَوَاهُ مُسْلِمْ وَفِيْ كِتَابِهٍ فِي جَمِيُعِ الرِّوَايَاتِ عَنْ
مُؤْمِى الْجُهَنِيّ أَوْ يُحْظُ قَالَ آَبُوْبَكُرٍ الْبَقَّانِيّ وَرَوَاهُ شُعْبَةُ وَأَبُوُ حُوَانَةً وَيَحْىَ بْنُّ سَعِيدٍ الْقَطَّابُ عَنْ مُؤُسى
فَقَالُوا وَيُحْظٌ بِغَيْرٍ الْفٍ هَكَّذَا فِي كِتَابٍ الحُمَيدِيّ۔
1 Bukhari # 6405, Muslim # 28-2691, Musand Ahmad # 2-375.
2 Muslim # 29-2692, Tirmidhi # 3536, Musand Ahmad # 2-371
3 Bukhari # 6682, Muslim # 31-2694, Tirmidhi # 3478, Ibn Majah # 3806, Musand Ahmad # 2-232.

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2299. Sayyiduna Sa'd ibn Abu Waqqas as &n+, narrated that while they were with
Allah's Messenger صلى الله عليه وسلم one day, he asked, "Is any of you unable to earn every
day one thousand pieties?" One of those sitting around with him asked, "How may
one of us earn one thousand pieties (every day)?" He said, "Let him glorify Allah
with subhan Allah one hundred times. One thousand pieties will be recorded for
him or one thousand sins will be erased from him."
In the version of Burqani instead of 'or', the words are: 'and ... will be erased.". So,
it is in Al-Humaydis book.1
COMMENTARY: The version in Tirmidhi, Nasai'I and Ibn HIbban has the word (and )
instead of (31) (or), In Arabic () (and) is used for (,) (or) sometimes. Anyway the
interpretation in each case is that if anyone recites these Tasbih, one thousand pieties are
recorded for him if he has no sins against him. If he has committed sins then one thousand
sins will be forgiven to him.
TASBIH & TAMHID ARE BEST EXPRESSIONS
(٢٣٠٠) وَعَنْ أَبيِ ذَرٍ قَالَ سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَىُّ الْكَلَامِ أَفْضَلُ قَالَ مَا اصْطَفَى اللّهُ
لِمَلَائِكَتِّهِ سُبْحَانَ اللَّهِ وَ مُحَمْدِهِ- (رواه مسلم)
2300. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم was
asked, "Which expression is the best?" He said, "That which Allah has chosen for
2". (سبحن الله وبحمده) :his angels
COMMENTARY: This expression is a combination of the four expressions.
سُبْحَاجَ اللَّهِ وَالْحُمْدُ لِلّهِ وَلَّا إِلهَ إِلَّ اللَّهُ وَاللّهُ أَكْبُ
and their brief rendering. It rejects polytheism which is the essence of tahlil which is turn
confirms Allahu Akbar.
KIND OF DHIKR (HALLOWING OF ALLAH), NOT HOW MUCH
(٢٣٠١) وَعَنْ جُوَيْرِيَّةٍ أَّ النَِّىَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمُ خَرَجٌ مِنْ عِنْدِهَا بُگُرَۇ چِئْنَ صَلَّى الُبْح وهِى فِى
مَسْجِدِهَا ثُمَّ رَجَعَ بَعْدَ آَنْ أَصْحَى وَهِىَ جَالِسَةٌ قَالَ مَازِلْتِ عَلَى الْحَالِ الَّتِى قَارَ قْتُكٍ عَلَيْهَا قَالَتْ نَعَمْ قَالَ
النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمُ لَقَدُ قُلْتُ بَعْدَكِ أَرْبَةً كَلِمَاتٍ ثَلاثَ مَرَّاتٍ لَوؤُزِنَتْ بِمَا قُلْتٍ مُنْذُّ الْيُؤْمِ
لَوَزَّ نَتْهُنَّ سُبْحَانَ اللهِ وَ بِحَمْدِهِ عَدَدَ خَلْقِهِ وَرِضًا نَفْسِهِ وَزِنَةً عَرُشِهِ وَمِدَادَ كَلِمَاتِهٍ- (رواه مسلم)
2301. Sayyiduna Juwayriy-ah As a , narrated that one morning the Prophet
Muhammad صلى الله عليه وسلم went out from her for the salah (prayer) of fajr. She was on
her prayer rug. He came back after the (salah (prayer) of) duha and she was still
sitting on the prayer rug. He asked, "Have you not ceased to be on the position on
صلى الله عليه وسلم which I ported from you?" She said, "Yes!" The Prophet Muhammad
said, "After you, I have repeated four expression three times and if they are
weighed againt what you have recited today, they would outweigh them." (And he
1 Muslim # 37-2698, Musand Ahmad # 1-174.
2 Muslim # 84-2731

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mentioned them:)
سُبْكَانَ اللَّهِ وَمُحَمْدِهِ عَدَدَ خَلْقِهِ وَرِضَاء نَفْسِهِ وَزِنَةَ عَرُشِهِ وَمِدَادَ كَلِمَاتِه
{Allah is glorified and with His praise to the number of His creatures, as pleases
Him, to the weight of his throne and t o the extent of His words.|1
COMMENTARY: The words 'to the extent of His words' could mean His Boks, His
scriptures or His names or His attributes. They could mean His commands, too.
This hadith (tradition) tells us that dhikr (hallowing of Allah) relies on quality not on
quantity, Fewer Tasbih recitations whose meanings are deep and are made with much
devotion are better than those that do not have such meaning and do not emanate from a
dedicated heart though they may be very lengthy. The same axiom applies to recitation of
the Quran with contemplation and a full attention mind, even of a verse, against a
recitation of long passages without reflection.
SEEKING REFUGE FROM THE DEVIL
(٢٣٠٢) وَعَنْ أَبيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ قَالَ لَا إِلهَ إِلَّ اللَّهُ وَحْدَهُ لَا شَرِيْكَ
لَهُ لَهُ الْمُلْتُ وَلَهُ الْحُمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيِرْ فِي يَوْمٍ مِائَةَ مَرَّةٍ كَانَتْ لَهُ عِدْلَ عَشْرِ رِقَّابٍ وَكُتِبَتُ لَهِ مِائَةُ
حَسَنَّةٍ وَمُحِيَثُ عَنْهُ مِائَُ سَيِّئَةٍ وَكَانَتْ لَهُ حِرْزًا مِنَّ الشَّيْطَانِ يَوْمَهُ ذَلِكَ حَتَّى يُمُسِىَ وَلَمُ يَأْتِ آَحَدْ
بِأَفْضَلَ مِمَّا جَاء بِهِ إِلََّ رَجُلْ عَمِلَ أَكْفَرَ مِنْهُ- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2302
said, "If anyone says:
لَا إِلهَ إِلَّ اللَّهُ وَحْدَهُ لَا شَرِيْكَ لَهُ لَهُ الْهُلُكُ وَلَهُ الْحُمْدُ وَهُوَ عَلَى كُلِّ شَىءقَدِيُرْ
(There is no God but Allah who is Alone and has no partner. To him belongs the
dominion and for Him is all praise. And, He is over all things powerful,)
one hundred times a day, then he will get a reward the like of setting free ten
slaves, one hundred pieties will be recorded for him, one hundred bad deeds will
be removed from him and it will be for him a protection from the devil that day of
his till evening. No one will bring anything better than what he brings except a man
who performs more than he does."2
COMMENTARY: It seems that if anyone recites these words in the evening then he will get
protection from the devil till morning.
If anyone recites these expressions more than one hundred times then he will earn so much
more reward. These expressions may be recited at one time preferably, or at different times
to add up to one hundred. They must best be recited in the morning.
LA HAWLA WA LA QUWATAH
(٢٣٠٣) وَعَنْ أَلٍ مُؤْسِى الْأَشْعَرِيِّ قَالَ كُنَّ مَعَ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِى سَفَرٍ فَجَعَلَ النَّاسُ
يَجْهَرُوْنَ بِالتَّكْبِيْرِ فَقَالَ رَسُولُ اللُّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أَيُّهَا النَّاسُ إِرُبَهُوْا عَلَى أَنْفُسِكُمْ إِنَّكُمْ لَا
1 Muslim # 29-2726, Ibn Majah # 3808.
2 Bukhari # 6403, Muslim # 28-2691, Tirmidhi # 3474, Musand Ahmad # 4-60, Ibn Majah # 3798 ..

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تَدْعُوْنَ أَصَبَّةً وَلَّا غَائِبًّا إِنَّكُمُ تَدْعُوْنَ سَمِيْئًا بَصِيُرًا وَهُوَ مَعَكُّمُ وَالَّذِئْ تَدْعُوْنَهُ أَقْرَبُ إِلَى آَحَدِ گُهُ
مِنْ عُنُقِ رَاحِلَتِهِ فَقَالَ أَبُو هُوْسى وَأَنَا خَلْقَهُ أَقُولُ لَا حَوْلَ وَلَا قُوَّةً إِلَّ بِاللَّهِى نَفْسِيْ فَقَالَ يَا عَبْدَ اللَّهِ بْنَّ
قَيْسِ آَلَّ اكُلُّتَ عَلَى كَثٍُّ مِنْ كُنُوزِ الْجِنَّةِ فَقُلْتُ بَلَى يَا رَسُولَ اللَّهِ قَالَ لَا حَوْلَ وَلَا قُوَّةَ إِلَّ بِاللّهِ- (متفق عليه)
2303. Sayyiduna Abu Musa Al-Ash'ary we à >, narrated that we were with Allah's
Messenger صلى الله عليه وسلم on a journey. The people began to call the takbir in a loud
voice. So Allah's Messenger صلى الله عليه وسلم said, "O you people, be mild to Yourself you
are not calling one who is deaf or away. Rather, you are calling one who hears and
sees. He is with you. He whom you call is nearer to any of you than the neck of his
riding beast."
Abu Musa added: And I was behind him saying to myself (au viajiy, Juy) (there is no
might and no power save in Allah). He (the Prophet Muhammad صلى الله عليه وسلم) said (to
me by my kunyah). "O Abdullah ibn Qays, shall I not lead you to a treasure of the
treasure of paradise?" I submitted, "Of course, O Messenger of Allah!" And, he said:
لاحول ولا قوةالا بالله
(There is neither might nor power save through Allah).1
COMMENTARY: It is sunnah(Practice of Holy Prophet Muhammad صلى الله عليه وسلم) to call the
takbir (Allahu Akbar, Allah is the Greatest) when ascending a height. The Sahabah
(Prophet's companions) (ano, did so loudly. Or, takbir could also mean dhikr (hallowing
of Allah). So, this would mean that they made remembrance of Allah in a loud voice.
The words (44 vlasy, Jpy) are called a treasure because one who recites them earns very
much reward and he enriches himself with its blessings as anyone does with worldly
treasures, though worldly possessions have no comparison to it.
The masha'ikh say about (wywiady, Jy y) that this dhikr (hallowing of Allah) helps promote
deeds more than any other dhikr (hallowing of Allah) does and the blessings derived from
it surpass those form any other from of dhikr (hallowing of Allah). The true meaning of
these words is: 'the strength to keep away from sin and the energy to a able to worship
Allah are granted only by Allah."
SECTION II
الفضلُ الثَّانِى
REWARD FOR TASBIH & TAMHID
(٢٣٠٤) عَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ قَالَ سُبْحَاتَ اللَّهِ الْعَظِيْمِ وَبِحَمْدِهِ
غُرِسَتْ لَهْ تَخْلَةٌ فِى الْجَنَّةِ - (رواه الترمذى)
2304. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, 'If
anyone says
سُبْحَانَ اللهِ الْعَظِيْمِ وَيُحَمْدِه
(Allah is Glorified with his praise)
1 Bukhari # 6384, Muslim # 44-2704, Tirmidhi # 3385, Abu Dawud # 1526, Ibn Majah # 3824,. Musand
Ahmad # 19616
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then a palm tree is planted for him in paradise."1
COMMENTARY: The palm tree is mentioned because it is most beneficial and its fruit is
very good.
AN ANGELS CALL EVERY MORNING FOR TASBIH
(٢٣٠٥) وَعَنِ الزُّبَيْرِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ صَبَاجِ يُقْسُِ الْعِبَادُ فِيْهِ إِلَّ مُنَادٍ يُنَادِئ
سَبِّحُوا الْمَلِكَ الْقُدُّوْسَ- (رواه الترمذى)
2305. Sayyiduna Zubayr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"There is no morning on which the creatures wake up but a crier calls. 'Glorify the
king, the sacred."2
COMMENTARY: Every morning an angel spurs mankind to sound these words or these
others:
سَبُّوُْ القُّدُّوُسُ رَبُّ الْمَلَائِكَةِ وَالرُّوحِ
سُبَحَاكَ المَلِكِ الْقُدُّوْسِ
Or, the hadith (tradition) means that in the morning, an angel assures mankind that their
Lord is without blemish.
BEST DHIKR (HALLOWING OF ALLAH) IS LA ILAHA ILLALLAH
(٢٣٠٦) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَفْضَلُ الذِّكْرِ لَا إِلهَ إِلَّ اللَّهُ وَأَفْضَلُ الدُّعَاءِ
الْحَمْدُ لِلْهِ- (الترمذى وابن ماجة)
2306. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, The
most excellent dhikr (hallowing of Allah) is (au yı Ji y) and the mot excellent
supplication is (4 - Jar yalty) (respectively, Laila illAllah and alHamdulillah - there
is no God but Allah and praise belongs to Allah).3
COMMENTARY: The most excellent dhikr (hallowing of Allah) is (ar yılı y) because Islam
and faith are based on it. Without it, both these things cannot be sound.
Some authorities say that it is the most excellent dhikr (hallowing of Allah) because it clears
the unseen evil attributes in the heart of the person who makes the dhikr (hallowing of
Allah). These attributes are sort of the deities of his unseen. This expression has exceptional
power to cleanse a person's inner nature. Allah says:
آفَرَ أَيْتَ مَنِ الَّخَذَّ إِلهَه هَوَاه
{Have you seen him who takes his caprice to be his god) (45:23)
With the dhikr (hallowing of Allah), he rejects all gods when he says. 'there is no god' and
declares the unity of God with 'but Allah .. ' When the tongue utters these words, its effect
travels from the external tongue to the internal depths of the heart. This gets the degree of
conviction and belief of a true God. It illuminates his heart and the unseen and clears out
all evil and false qualities and finally overwhelms his visible limbs. Thus his visible limbs
perform only those deeds that are demanded by the declaration and belief, and are the real
1 Tirmidhi # 3475
2 Tirmidhi # 3580
3 Tirmidhi # 3394, Ibn Majah # 3800
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objective.
The words ( Ji) are described as supplication because the Merciful One is praised only
though prayer and request. It is called most excellent because the true benevolent Allah's
praise is in the sense of gratitude. Of course, it is apparent that gratitude brings more
blessings, as Allah says:
لَئِنُشَگرُتُلاَ زِیْکنگھُ
{If you give thanks, certainly I will give you mere) (14:7)
PRAISE OF ALLAH IS GRATITUDE
(٢٣٠٧) وَعَنْ عَبْدِ اللَّهِ بُنِ عَمْرٍ و قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْحَمْدُ رَأْسُ الشُّكُرِ مَاشَكَرَ اللّهُ
عَبْدُ لَا يَحْمَدُه۔
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .2307
, said "Praise (of Allah) is the essence of gratitude. He who has not praised Allah
has not thanked Allah."1
COMMENTARY: Praise of Allah is with the tongue while gratitude is with the tongue the heart
and the limbs. So praise of Allah is a branch of thanks to Him. Praise is described as essence of
gratitude because it is an action of the tongue. Allah's praise is best done with the tongue which
is a representative of all limbs. Hence, praise is an overall expression of gratitude.
Hence, a person must preserve his external self with the cleansing of his internal self.
PRAISE OF ALLAH BOTH IN HAPPINESS & DISTRESS
(٢٣٠٨) وَعَنِ ابْنِ عَبَّاسِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَقَّلُ مَنْ يُدُعِى إِلَى الْجَنَّةِ يَوْمَ القِيَامَةِ
الَّذِيْنَ يَحْمَدُونَ اللَّهَ فِي السََّّاءِ وَالشَّرَّاءِ رَوَاهُمَا البَيْهَقِىُّ فِي شُعَبِ الْإِثْمَانٍ-
2308. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"On the day of resurrection, the first to be called to paradise will be those who
praise Allah in prosperity and affliction."2
(They are pleased with their Lord in either situation.)
GREATNESS OF LA ILAHA ILLAL' AH
(٢٣٠٩) وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مُؤْسِى عَلَيْهِ السَّلَامُ يَارَبٍ
عَلَّمْنِى شَيْئًّا أَذْكُرُكَ بِهِ أَوْ أَدْعُوْكَ بِهِ فَقَالَ يَا مُؤْسِى قُلْ لَا إِلهَ إِلَّ اللّهُ فَقَالَ بَا رَبٍ كُلُّ عِبَادِكَ يَقُولُ هُذَا
إِنَّمَا أُرِيِّدُ شَيْئًّا تَخْتُنِى بِهِ قَالَ يَا مُؤْمِى لَو ◌َتَّ السَّمُوَاتِ الشَّبْعُ وَعَامِرَ هُنَّ غَيْرِىٌ وَالََّرْضِيْنَ السَّبُعَ وُضِعُنَّ
فِي كِفَّةٍ وَلَا إِلهَ إِلَّ اللّهُ فِي كِفَّةٍ لَمَالَتْ بِهِنَّ لَا إِلهَ إِلَّ اللّهُ (رواه فى شرح السنة)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed al-Khudri .2309
said, "O my Lord, teach me that with which I may عليه السلام said that Miusa عليه وسلم
remember you or pray to you." He said, "O Musa, say La ilaha illAllah." He
1 Bayhagi Shu'abul Eeman # 4395.
2 Bayhaqi Sha'abul Eeman # 4373.

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submitted. "My Lord, all your slaves say that. I intend something which you set
apart for me." He said, "O Musa, if the seven heavens and their occupants other
than Me and the seven earth were put in a pan of a scale and la ilaha illAllah in the
other pan, la ilaha illAllah would outweigh them."1
COMMENTARY: Prophet Musa (>JI Ale asked for exclusive form of dhikr (hallowing of
Allah) but Allah told him that the Kalimah tawhid was the most excellent and no other
dhikr (hallowing of Allah) can surpass it. His request was out of human authority and
ambition for the exclusive in everything.
In religion, the exclusive and the excellent things are easily available though very precious.
The quran and ahadith (tradition) too are very invaluable and exclusive, but people go for
the petition, rota and prayers that are unknown and have no sanction in the Quran and
hadith (tradition).
In conclusion, Allah had Himself inspired Prophet Muhammad صلى الله عليه وسلم Musa عليه السلام to
put this question so that He would give him the answer. Thus, people would learn of the
greatness and excellence of the .Kalimah. They might make it their constant dhikr
(hallowing of Allah).
(٢٣١٠) وَعَنْ أَبٍ سَعِيٍُّ وَأَبي هُرَيْرَةً قَالَا قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ قَالَ لَا إِلهَ إِلَّ اللَّهُ وَ اللُّهُ
أكْبرُ صَدَّقَّهُ رَبُّدُ قَالَ لَا إِلهَ إِلَّ انَا وَأَنَا اكْبَرُ وَإِذَا قَالَ لَا إِلهَ إِلَّ اللَّهُ وَحْدَهُ لَا شَرِيْتَ لَهُ يَقُولُ اللّهُ لَا إِلهَ إِلَّا
أَنَّا وَحْدِىٌ لَا تُرِيْتَ لِ وَإِذَا قَالَ لَا إِلهَ إِلَّ اللّهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ قَالَ لَا إِلهَ إِلََّ آَنَالِيَ الْمُلْكُ وَلِيِّ الْحَمْدُ
وَإِذَا قَالَ لَا إِلهَ إِلَّ اللَّهُ وَلَّا حَوْلَ وَلَّا قُوَّةَ إِلَّا بِاللّهِ قَالَ لَا إِلهَ إِلََّ آَنَا لَا حَوْلَ وَلَّا قُؤَّةَ إِلَّ بٍ وَكَانَ يَقُوُلُ
مَنْ قَالَهَا فِيْ مَرَضِهِ ثُؤَّ مَاتَ لَمْ تَطْعَمْهُ النَّارُ- (رواه الترمذى وابن ماجة)
2310. Sayyiduna Abu Sa'eed رضى الله عنه and Sayyiduna Abu Hurayrah رضى الله عنه narrated
that Allah's Messenger صلى الله عليه وسلم said, 'If anyone says:
لا إله إلا الله والله أكبر
(There is no God but Allah. And Allah is the Greatest)
his Lord declares him to be true, saying:
لا الهالا انا وانا اکبر
(There is no God but I. And, I am the Greatest).
When anyone says:
لا اله الا الله وحده لا شريك له
(There is no God but Allah who is Alone and who has no partner), Allah says:
لَا إِلهَ إِلَّ أَنَا وَحْدِىٌ لَا شَرِيُكَ لِى
(There is no God but I. I am alone and I have no partner).
And, when anyone says:
.(صلى الله عليه وسلم Tirmidhi # Sharh us-Sunnah (Practice of Holy Prophet Muhammad 1

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لا اله الا الله له الملك وله الحمد
(There is no God but Allah to whom belong all Praise), He (Allah) says:
لا اله الا انالى الملك ولى الحمد
(There is no God but I. To me belongs the kingdom and to Me belongs all praise).
And when anyone says:
لا اله الا الله ولا حول ولا قوة الا بالله
(There is no God but Allah and there is no might and no power save with Allah).
He (Allah) says:
لا اله الا انا ولا حول ولا قوة الا بالله
(There is no God but I. There is no might and no power save with Me)."
And he (Allah's Messenger صلى الله عليه وسلم used to say, "If anyone speaks these words in
his illness of which he dies, hell will not consume him." (He will be safe from
punishment).1
EXCELLENCE OF TASBIH & TAHMID
(٢٣١١) وَعَنْ سَعْدٍ بُنِ آَبٍ وَقَّاصٍ أَنَّهُ دَخَلَ مَعَ النَّبِيِّ عَلَى إِمْرَأَةٍ وَبَيْنَ يَدَيْهَا نَوِىٌّ أَوْحَمَّى تُسَبِّعُ بِهِ فَقَالَ آَلَّا
أُخْبِرُكِ بِمَا هُوَ آَيْسَرُ عَلَيْتِ مِنْ هُذَا أَوْ أَفْضَلُ سُبْحَانَ اللَّهِ عَدَدَ مَا هُوَ خَلَقَ فِي السَّمَاءِ وَسُبْحَاتَ اللَّهِ عَدَدَ
مَا خَلَقَ فِ الْأَرْضِ وَسُبْحَانَ اللَّهِ عَدَدَ مَابَيْنَ ذَلِكَ وَسُبْحَانَ اللَّهِ عَدَدَ مَا هُوَ خَالِقٌّ وَاللَّهُ أَكْبَرُ مِثْلَ
ذَالِكَ وَالْحَمْدُ لِلْهِ مِثْلَ ذُلِتَ وَلَا إِلهَ إِلَّ اللّهُ مِثْلَ ذَلِكَ وَلَا حَوْلَ وَلَا قُوَّةً إِلَّ بِاللّهِ مِثْلُ ذُلِكَ رَوّاءُ
التِّرْ مِذِىُّ وَأَبُوْدَاؤدَ وَقَالَ التِّرْ مِذِىُّ لهُذَا حَدِيْثٌ غَرِيُبْ۔
2311. Sayyiduna Sa'd ibn Abu Waqqas رضى الله عنه narrated that he accompanied the
Prophet Muhammad صلى الله عليه وسلم on his visit to a woman. She had before her date-
Seeds or pebbles on which she glorified Allah (using them as a rosary to count).
The Prophet Muhammad صلى الله عليه وسلم said, "Shall I not tell you of something that is
easier - or more excellent - then that for you?" (And, he advised her to say:)
سُبْحَاكَ اللَّهِ عَدَدَ مَا هُوَ خَلَقَ فِي السَّمَاء وَسُبْحَانَ اللَّهِ عَدَدَ مَا خَلَقَ فِي الْأَرْضِ وَسُبْحَاتَ اللَّهِ عَدّدَ
مَا بَيْنَ ذُلِكَ وَسُبْحَانَ اللهِ عَدَدَ مَا هُوَ خَالِقٌ
Allah is glorified to the extent to what He has created in the heaven. Allah is
glorified to the extent of what He has created on the earth.
Allah is glorified to the extent of what is between them.
Allah is glorified to the extent of what He is creating (and will create till eternity).
And, (recite) 'Allah is the Greatest.' In a like manner, and 'praise belongs to Allah,
in a like manner, and, 'there is god but Allah,' in a like manner, and, 'there is no
1 Tirmidhi # 3441, Ibn Majah # 3793
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might and no power save with Allah,' in a like manner.'1
COMMENTARY: Some versions name the woman as Sayyidah Juwayriyah usas+, or one
of the other wives of the Prophet Muhammad صلى الله عليه وسلم . As for her using date-seeds or
. pebbles, it is the narrator who was unsure which of the two she used for a rosary.
VALIDITY OF THE PREVALENT ROSARY
The rosary that is used these days was not found in the time of the Prophet Muhammad
, Ale à. People used seeds, date stones, pebbles, grit, etc. Some people used thread on
which they tied knots to count. This hadith (tradition) is evidence that the Prophet
Muhammad صلى الله عليه وسلم did not disallow the woman to use date stones or pebbles. It is also
evidence for the prevalent Tasbih or rosary as allowable, because there is no difference
between beads that the threaded and seeds that are not threaded. Both can be used to
count. It is wrong to say that to use a rosary is a bid'ah or an innovation. The masha'ikh not
only call it permissible but also describe it as a whip against the devil.
Indeed, when junayd Baghdadi usan >, has attained a very high station, he was asked by a
man about the rosary in his hand. He said, "How can I abandon that through which I have
gained nearness to Allah?"
As for the words in the hadith (tradition) ( <33 Je, Sia,), there are two possibilities about it.
The narrator may have resorted to brevity meaning to say that the Prophet Muhammad
tle à spoke in a like manner as before when he said 'Allah is glorified to the extent of
what He created in the heaven.' Allah is the Greatest to the extent of what He created in
the heaven.' (To the end). He meant that the Prophet Muhammad صلى الله عليه وسلم spoke the
صلى الله عليه وسلم next expressions in a like manner to the end. Or, the Prophet Muhammad
himself chose to be brief and instead of saying 'to the extend ... ,' he said, 'in a like manner.'
And, so on with the other expressions (Ss Just asJi) (praise belongs to Allah), etc.
REWARD FOR TASBIH TAHMID, TAHLIL, TAKBIR
(٢٣١٢) وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيُّهُ عَنْ جَدِّهٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ سَبَّعَ اللَّهُ
مِائَةً بِالغَدَاةِ وَمِائَةَّ بِالْعَثِيِّ كَارَ كَمَنْ حََّ مِائَةً حَجَّةٍ وَمَنْ حَمِدَ اللَّهِ مِائَةً بِالْغَدَاةِ وَمِائَةً بِالعَشِّ كَانَ
كَمَنْ حَمَلَ عَلَى مِائَةٍ فَرَسٍ فِي سَبِيلِ اللَّهِ وَمَنْ هَلَّلَ اللّهَ مِائَةً بِالْغَدَاةِ وَمِائَةً بِالْعَثِّ كَانَ كَمَنْ أَعْتَقَ مِائَةً
رَقَبَةٍ مِنْ وُلْدِ إِسْمَاعِيْلَ وَمَنْ كَبَّرَ اللهُ مِائَةً بِالْغَدَاةِ وَمِائَةً بِالْعَثِيِّ لَمْ يَأْتِ فِي ذَلِكَ الْيَوْمِ أَحَدْ بِأَكْثَرَ مِمَّا
آَتّى بِهِ إِلَّا مَنْ قَالَ مِثْل ذلِكَ آَوْ زَادَ عَلَى مَا قَالَ - رَوَاهُ التِّرْمِذِىُّ وَقَالَ حَدِيْثْ حَسَنْ غَرِيُبْ۔
2312. Sayyiduna Amr ibn Shu'ayb alu, reported from his father that his grand-
father narrated that Allah's Messenger صلى الله عليه وسلم said, "If anyone glorified Allah
(saying subhan Allah) one hundred times in the morning and one hundred times.
in the evening then he is like one who performs hajj one hundred times. If
anyone praises Allah (with alHamdulillah) one hundred times in the morning and
one hundred times in the evening then he is like one who gives one hundred
horses to warriors to ride in Allah's path. If anyone declares the unity of Allah
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(saying, la ilaha illAllah) one hundred times in the morning and one hundred
times in the evening then he is like one who emancipates one hundred
descendants of prophet Isma'il ,>Jule from slavery. If anyone extols Allah (with
Allahu Akbar) one hundred times in the morning and one hundred times in the
evening then none will bring that day more than what he brings unless he says as
much as he says or more."1
COMMENTARY: The comparison with one who has performed hajj one hundred times
elucidates that an easy dhikr (hallowing of Allah) with a deep attachment to Allah so that
the heart is sincere and devoted is more excellent than a strenuous worship which is
deprived of attention and sincerity and beset with negligence. A deed of a lower degree is
compared to one of a higher degree as for as its virtue is concerned.
Some people say that since there is great merit in saying subhan Allah, so its reward is
increased to be commensurate with optional hajj.
Donating or lending horses to warriors in jihad is mentioned in order to encourage
occupation in dhikr (hallowing of Allah). Whatever kind of worship, physical or monetary
or both combine,d the objective nevertheless is to make dhikr (hallowing of Allah) of Allah,
and we must remember that in all circumstances the objective is preferable to the means.
Comparison of dhikr (hallowing of Allah) to setting free and hundred descendants of
prophet Ismail (> Jule from slavery is to encourage the poor and they who cannot engage
in monetary worship.
The descendants of Prophet Ismail (>.JI4,le are the people of Arabia who, being related to
the Prophet Muhammad صلى الله عليه وسلم are meritorious and superior.
Though it seems from the hadith (tradition) that Allahu Akbar is the most excellent of the
petitions mentioned in this hadith (tradition), yet the sahih ahadith (tradition) point out
that the most excellent Tasbih is la ilaha illAllah, followed by al-hamdulillah, Allahu Akbar
and subhanAllah. Thus none but one who says la ilaha illAlllah will get more reward than
the reciter of Allahu Akbar.
(٢٣١٣) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ التَّسْبِيُْ نِصْفُ الْمِيْزَانِ وَالْحَمْدُ
لِلْهِ يَمْلَؤُهُ وَلَا إِلهَ إِلَّ اللّهُ لَيْسَ لَّهَا حِجَابٌ دُوْنَ اللهِ حَتَّى تَّخْلُصُ إِلَيْهِ- رَوَاءُ التِّزْمِذِىُّ وَقَالَ هُذَا حَدِيْثُ
غَرِيُبْ وَلَّيْسَ إِسْنَادُهُ بِالْقَوِيّ -
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .2313
jule said, "Tasbih is half of the scale while al-Hamdulillah fills it up. And, as
for la ilaha illAllah there is no screen between it and Allah so that it goes to
Him (directly)."2
COMMENTARY: The reward of merely al-hamdulillah fills the entire scale. And, al-
Hamdulillah is more excellent than subhan Allah. It could also mean that both are equal so
that half of the scale is filled by subhan Allah and the rest by al-Hamdulillah. Together,
they fill the entire.
La ilaha illAllah is accepted by Allah very quickly, its reciter earns great reward. It means
-
1 Tirmidhi # 3482
2 Tirmidhi # 3529

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that it is also more excellent than both subhanAllah and al-hamdulillah.
(٢٣١٤) وَعَنْ أَبٍ هُرَيْرَةَ قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا قَالَ عَبْدْ لَا إِلهَ إِلَّ اللّهُ مُخْلِمًا فَعُدُ إِلََّ
فُتِحَتْ لَهُ أَبْوَابُ السَّمَاءِ حَتّى يُقْفِىَ إِلَى الْعَرْشِ مَا اجْتَتَبَ الْكَبَائِرَ - رَوَاهُ التَّرْمِذِىُّ وَقَالَ هذَا حَدِيْثْ غَرِيُبْـ
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2314
said, "If anyone says sincerely (ayıry) (there is no God but Allah), then the gates of
heaven are opened for it so that it is carried up to the throne, provided he abstains
from major sins."1
COMMENTARY: For it to be accepted quickly, the condition to abstain from major sins
applies. As for the reward, that condition does not apply for it. He who recites the kalimah
(an yılı y) gets the reward anyway whether he avoided major sins or not. However, he will
earn a quick acceptance if he avoids major sins.
TREE OF PARADISE
(٢٣١٥) وَعَنِ ابْنِ مَسْعُوْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَقِيْتُ إِبْرَاهِيْمَ لَيْلَةً أُسْرِىَ يْ فَقَالَ يَا
مُحْتَّدُ إِقُرَأُ أُمّنَّكَ مِنِ السَّلَامَ وَأَخْبِرُ هُمْ أَكَّ الْجَنَّةَّ طَيِّبَةُ الثُّرَبَةِ عَذْبَةُ الْمَاء وَأَنََّا قِيْعَاْ وَآَّ
غِرَاسَهَا سُبْحَاجَ اللهِ وَالْحَمْدُ لِلّهِ وَلَا إِلهَ إِلَّ اللَّهُ وَاللَّهُ أَكْبَرُ - رَوَاءُ التِّزْمِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيُبُ
حَسَنْ غَرِيُبْ إِسْتَادًا-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .2315
said, "On the night of isra (ascension to the heavens), I met (Prophet) Ibrahim l
).J. He said, 'O Muhammad, convey, to your ummah (people/followers), my
Salaam (greeting) and inform them that paradise has an excellent soil, sweet water
and it is an even plain whose trees are:
سُبْحَاتَ اللّهِوَالْحُمْدُ لِلّهِ وَلَّا إِلهَ إِلَّ اللّهُ وَاللَّهُ أَكْبَرُ
(Allah is Glorified. Praise belongs to Allah. There is no God but Allah. And, Allah
is the Greatest.)2
COMMENTARY: Prophet Muhammad صلى الله عليه وسلم Ibrahim conveyed greetings to this
ummah (people/followers) at the hands of the Prophet Muhammad صلى الله عليه وسلم . So, it is
binding on every member of this ummah (people/followers) to respond on reading this
hadith (tradition) (وعليه السلام ورحمة الله وبر كاته) (and peace be on him and Allah's mercy and His
blessings). When these expressions are recited as mentioned in the hadith (tradition), trees
are planted for each recital.
BETTER TO COUNT PETITIONS AND DHIKR (HALLOWING OF ALLAH) ON
FINGERS
(٢٣١٦) وَعَنْ يُسَيِّرَةَ وَكَانَتْ مِنَ الْمُهَاجِرَاتِ قَالَتْ قَالَ لَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَيْكُنَّ
بِالتَّسْبِيْحِ وَالتَّهْلِيلِ وَالتَّقْدِيْسِ وَاعْقِدُنَ بِالْأَنَامِلِ فَإِنْهُنَّ مَنْتُؤْلَاتٌ مُسْتَنْطَقَاتٌ وَلَا تَغْفُلُنَ فَتُنْسَيْنَّ
1 Tirmidhi # 3601
2 Tirmidhi # 3473, Abu Dawud # 1501, Musnad(book) Ahmad # 6-371

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الرَّحْمَةَ- (رواه الترمذى وابوداؤد)
2316. Sayyidah Yusayrah ucis +, who was one of the woman muhajirs (emigrants to
Madinah) narrated that Allah's Messenger صلى الله عليه وسلم said to them. "It is binding on
you women to recite the Tasbih, tahlil and taqdis (that is, to say (ag) and (sb
And reckon them on the tips of your fingers, for, they will be .(الملك القدوس
questioned and made to speak. And, do not be neglectful otherwise you will be
forgotten for mercy."1
COMMENTARY: On the day of resurrection, each limb of man will testify to his deeds. It is
as Allah says:
يَوْمَ تَشْهَدُ عَلَيْهِمُ اَلْسِنَتُهُمُ وَآَيْدِيْهِمْ وَأَرْجُلُهُمْ بِمَا كَانُوا يَعْمَلُنَ
{On the day when their tongues and their hands and their feet will testify against
them as to what they used to do.} (24:24)
On the day of resurrection, the fingers will bear witness to the good and bad deeds their
master had done in the world. Hence, the Prophet Muhammad صلى الله عليه وسلم said that one
should count the petitions on the tips of one's fingers.
It is better to count the repetitions and Tasbih on the fingers though it is allowed to use the
Tasbih (rosary). This hadith (tradition) also encourages that one should use one's limbs to
do good work to earn Allah's pleasure and one should preserve them from committing sin
so that none of the limbs testifies against him.
SECTION III
الفَصلُ الثَّالِثُ
THE BEST PETITION & THE BEST SUPPLICATION
(٢٣١٧) عَنْ سَعْدٍ بُنِ آَنِي وَقَّاصٍ قَالَ جَاء أَعْرَائِيٌّ إِلَى رَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ عَلَّمْنِى كَلَامًا
آقُوْلُهُ قَالَ قُلُ لَا إِلهَ إِلَّ اللّهُ وَحْدَهُ لَا شَرِيْكَ لَهُ اللهُ أَكْبِرُ كَبِيْرًا وَالْحَمْدُ لِلْهِ كَثِيْرًا وَسُبْحَانَ اللُّهِرَبِّ
الْعَالَمِيْنَ لَا حَوْلَ وَلَا قُوَّةً إِلَّ بِاللّهِ الْعَزِيزِ الْحُكِيْمِ قَالَ فَهُؤُ لَاء ◌ِرَبٍِّ فَمَالِ فَقَالَ قُلِ اللَّهُوَّ اغُفِر ◌ِ
وَارْحَمْنِى وَاهْدَنِىْ وَارْزُقْنِى وَقَافِى شَكَّ الرَّاوِى فِى عَافِنِى(رواه مسلم)
2317. Sayyiduna Sa'd ibn Abu Waqqas we an +, narrated that a villager came to
.Allah's Messenger صلى الله عليه وسلم and said, "Teach me some expression that I might
repeat." He instructed him to say:
لَا إِلهَ إِلََّّ اللّهُ وَحُدَهُ لَا شَرِيْتَ لَهُ اللَّهُ آكْبٌ كَبِيْرًا وَ الْحَمْدُ لِلّهِ كَثِيْرًا وَسُبُكَانَ اللَّهِرَبِّ الْعَالَمِينَ لَا حَوْلَ
وَلَّا قُوَّةَ إِلَّا بِاللَّهِ الْعَزِيْزِ الْحُكِيْمِ
(There is no God but Allah, Alone, who has no partner. Allah is the Greatest, Great
indeed. And praise belongs to Him, abundant praise, indeed. And Allah is without
blemish, Lord of the worlds. There is no might and no power save with Allah, the
Mighty, the wise.)
The man said, "These are to remember my Lord. What are for me?" So, he instructed
1 Tirmidhi # 3594 (Mishkat Arabic has the name Busayrah)

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him to say: (اللهم اغفرلى ... وعافنى) (O Allah, forgive me. Have mercy on me. Guide me. Provide
for me. Give me security.) The narrator was not sure about (e) - give me security.1
COMMENTARY: The version in Bazzaz's tradition has
العلى العظيم
(the High, the Mighty) instead of
العزيز الحكيم
(the Mighty, the wise). Generally, it is read ( hdl W) though Muslim transmission has
العزيز الحكيم
TASBIH AND THE LIKE PREVENT SINS
(٢٣١٨) وَعَنْ أَنّسٍ أَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَرَّ عَلَى شَجَرَةٍ يَابِسَةِ الوَرَقِ فَضَّرَبَهَا بِعَصَاهُ فَتَنَاثَرَ
الوَّرَقُ فَقَالَ إِّ الْحَمْدَ لِلّهِ وَسُبْحَاتَ اللَّهِ وَلَّا إِلهَ إِلَّ اللّهُ وَاللَّهُ آكْبُ تُسَاقُِ ذُنُوبَ الْعَبْدِ كَمَا يَتَّسَافَظُ
وَرَقُ هذِهِ الشَّجَرَةِ رَوَاهُ التِّرْمِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيُبُ
2318. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم came up to
a tree whose leave had dried. The struck its branches with his staff and the leaves
fell down. He said, "Indeed, ( الحمد) (Praise belongs to Allah) (سبحان اله) (Allah is
Glorified), (لا اله الا الله) (There is no God but Allah) and (الله أكبر) (Allah is the Greatest)
cause a persons' sins to drop just as the leaves of this tree fall down."2
MERIT OF LAHAWLA WA LA QUWAH
(٢٣١٩) وَعَنْ مَكْحُوْلٍ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أَكْثِرُ مِنْ قَوْلِ لَا حَوْلَ وَلَّا
قُوَّةَ إِلَّا بِاللّهِ قَإِنَّهَا مِنْ كَنَِّ الْجِنَّةِ قَالَ مَكْحُوُلْ فَمَنُ قَالَ لَا حَوْلَ وَلَا قُوَّةَ إِلَّ بِاللّهِ وَلَّا مَنْجَأَ مِنَّ اللّهِ إِلَّ إِلَيْهِ
كَتَفَ اللَّهُ عَنْهُ سَبْعِيْنَ بَابًا مِنَ الفُّرِّ أَدْنَاهَا لُفَقَّرُ- رَوَاءُ التِّرْ مِذِىُّ وَقَالَ هذَا حَدِيْثْ لَّيْسَ إِسْتَادُهُ بِمُتَّصِلٍ
وَمَكُحُوْلْ لَمْ يَسْمَغُ عَنْ آَبٍ هُرَيْرَةَ.
2319. Sayyiduna Makhul رضى الله عنه narrated that on the authority of Sayyiduna Abu
Hurayrah رضى الله عنه that Allah's Messenger صلى الله عليه وسلم said, "Say very often:
لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللُّهِ
(There is no might and no power save with Allah)
because it is part of the treasure of paradise."
Mukhul ales, said that if any one said:
لَا حَوْلَ وَلَّا قُوَّةَ إِلَّا بِاللهِ وَلَّا مَنْجَأَ مِنَ اللهِ إِلَّ إِلَيْهِ
(There is no might and no power save with Allah. And there is no deliverance from
1 Muslim # 33-2692
2 Tirmidhi # 3544

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(the punishment of) Allah except in (turning to) him}
Allah will remove from him seventy kinds of hardship, the mildest of which is
poverty.1
COMMENTARY: The expression (44 vagy, Jpy) is a treasure on which its reciter will draw
on the day (of resurrection) when no worldly property will be useful, and children or
relatives will be of no help.
Poverty refers to utter indigence of the hearts about which hadith (tradition) says:
كَادًا لُفَقْرُ أَنْ يَكُوْنَ كُفْرًّا
'Poverty drives one to disbelief.'
Therefore if anyone recites these words, the blessing thereof remove poverty of the heart.
When he utters them with his tongue and reflects on their meaning, he is convinced that
everything is from Allah, who decrees both profit and harm. The conviction enables him to
endure and persevere in the face of hardship and to give thanks for blessing and ease. He
entrusts his affairs to Allah. In this way, he is pleased with Allah's decree and becomes
dear to Him.
Shaykh (Great religious Scholar) Abu al-Hasan ales, shadhly said that during a journey he
had the company of a man who gave him advice, "Know well that for good deeds there is
no saying or deed like (ومن يعتصم بالله فقد هدى إلى صراط مستقيم) that inclines to Allah and to the path of
His blessings. No other deed can help as it does towards this end.'
ومن يعتصم بالله فقد هدى إلى صراط مستقيم
(And whosoever holds fast to Allah, he indeed is guided to the straight way} (3:101)
Tirmidhi al>, has termed this hadith (tradition) to be reconnected (because Mukhul als>,
did not hear at all from Abu Hurayah) Asan>). However this hadith (tradition) is upheld by
رضى الله عنه in the sehah sittah and of Abu Hurayrah رضى الله عنه the hadith (tradition) of Abu Musa
لامنجا) the latter having the additional words too ,(لاحول ولا قوة الا بالله) in Nasa'i and Bazzaz, about
JI ...... ). In this way, Makhiul's al tos, hadith (tradition) is reliable as for as meaning is
concerned though it is disconnected in terms of line of transmission.
(٢٣٢٠) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللّهِ دَوَالْ مِنْ تِسْعَةٍ
وَتِسْحِيْنَ دَاء أَيْسَرُهَا الْهَؤُّ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2320
said." (The expression) (at yia dy,Jyy) is a cure for ninety nine diseases of which the
least serious is anxiety."2
(٢٣٢١) وَعَنْ أَبِي هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلََّ ادُلُّتَ عَلَى كَِمَةٍ مِنْ تَحْتِ الْعَرْشِ مِنْ كَنُزِ
الُجُنَّةِ لَا حَوْلَ وَلَا قُؤَّةَ إِلَّا بِاللّهِ يَقُولُ اللّهُ تَعَالِى أَسَلَمَ عَبْدِىٌّ وَاسْتَسْلَمَ - رَوَاهُمَا الْبَيْهَقِيُ فِ الدَّعْوَاتِ الْگُبِئْرِ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2321
asked, "Shall I not guide you to an expression that is from under the Throne and is
1 Tirmidhi # 3612, Musnad(book) Ahmad 4-333.
2 Kanz ul Ummal # 1956 (Ibn Abu ad-Dunya).

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from the treasures of paradise: (4tynasy,Jy), Allah the Exalted, says, 'My slave has
submitted himself and is obedient."1
(٢٣٢٢) وَعَنِ ابْنِ عُمَرَ أَنَّهُ قَالَ سُبْكَانَ اللهِ هِىَ صَلوَةُ الْقُلَائِقِ وَالْحَمْدُ لِلّهِ كَلِمَةُ الشُّكْرِ وَلَا إِلهَ إِلَّ اللّهُ
كَلِمَةُ الْإِخْلَاصِ وَاللَّهُ أَكْبٌ تَمْلَا مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ وَإِذَا قَالَ العَبْدُ لَا حَوْلَ وَلَا قُوَّةَ إِلَّ بِاللّهِ قَالَ اللّهُ
تَعَالی اَسْلَمَ وَاسْتَسْلَمَ-(رواهرزین)
2322. Sayyiduna Ibn Umar رضى الله عنه reported that (سبحان الله) (Glorified is Allah) is the
worship of the creatures. (a Ji) (Praise belongs to Allah) is the expression of
gratitude. (ànyidiy) (there is no God but Allah) is the expression of belief in unity of
Allah (and a means of deliverance from the Fire). („Sid) (Allah is the Greatest) fills
the space between the heaven and earth (with its reward). And when a slave (of
Allah) says (44 yrajay, Jpy) (there is no might and no power save with Allah). Allah
the exalted says, 'He has submitted himself and is obedient."
COMMENTARY: The words (agb __ ) are the worship of the creatures' confirms to Allah's
words:
وَإِنْ مِنْ شَىْء إِلَّا يُسَبُِّ بِحَمْدِهِ
{And there is not a thing but glorifies Him with His praise.} (17:44)
Since all creatures declare that Allah is without blemish, hence it is their worship.
CHAPTER - III
AL-ISTIGHFAR WA AT-TAWBAH SEEKING
FORGIVENESS AND REPENTING
بَابُ الْإِسْتِغْفَارِ وَالتَّوْيَّةِ
Istighfar means 'to seek forgiveness of Allah.' Sometimes Tawbah falls under the purview of
Istighfar, but sometimes it does not fall under it. This is why at-Tawbah is mentioned
separately in the chapter heading Also, while Istighfar is made with the tongue to seek
pardon for one's sins from Allah, Tawbah comes from the heart because repentance for the
past sins and a resolve to abstain in future comes from the depth of the heart.
Tawbah is to turn away from sins and return to obedience, from negligence to dhikr
(hallowing of Allah) (remembrance), from absence to presence.
Allah's forgiving anyone is to conceal his sins in the world from other people and not to
punish him in the hereafter.
Junayd Baghdadi alus, was asked about Tawbah. He said, "it is to forget sins in the sense
that the pleasure derived from it is also scraped from the mind so that one does not recall
what sin is.
Suhayl Tastari alas, said, "Do not forget sins so that you do not dare to commit sin again
for fear of Allah's punishment."
In keeping with Allah's command. (az & Jus) {And repent to Allah all together} (24:31), it
is wajib (obligatory) on everyone to make Istighfar and Tawbah, for no one is infallible and
1 Bayhaqi in kitab ad-Dawat al-kabir (both # 2320, 2321)

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sinless. Everyone must repent his past sins and abstain in future, and make it a routine to
seek forgiveness and repent every morning and evening, make expiation for all minor and
major sins whether willful or un intentional, and he must not deprive himself of obedience
because of the ominous ness of sins. He must not insist on committing sins and let the
darkness thereof plunge him into disbelief and hell.
Four things are necessary for Tawbah to be correct They are of the category of conditions.
(i)
Repentance should be made merely for fear of Allah's punishment and in
obedience of his command. There should be no other reason for it, like hoping
for people's admiration, or because of weakness or poverty.
(ii)
There should be a true sense of guilt and remorse for the past sins.
(iii)
Desist from every kind of sin both openly and in secret.
(iv)
Make a firm, determined resolution not to commit sin again under any
circumstances.
The correct repentance and resolution is for one to examine himself from the time he
attained puberty till he makes the repentance - for this entire period. He must see what sins
he has committed and make amends for each of them. If he has neglected salah (prayer),
fasting. Hajj, zakah or other obligations then he must redeem them. He must not be slack in
redeeming the prescribed obligation by occupying himself in the supererogatory, fard
kifayah (adequate obligation) and such worship.
If he has perpetrated the unlawful things like consuming wine or doing any other absence
deed, he must repent and seek forgiveness and, at the same time, disburse charity to the poor
and needy in Allah's name. In this way, repentance will be accepted by Allah. He must have
faith in Allah's mercy and, insha Allah (if Allah wills)he will be forgiven Allah says:
هُوَالَّذِى يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُوُ عَنِ السَّيِّئَاتِ
{And He is (Allah) who accepts repentance from His servants and pardons evil
deeds.} (42:25)
This for was concerning sins committed in violation of rights of Allah. If anyone has
committed sins violating rights of fellow men or had caused them loss then he must seek
forgiveness of Allah for disobeying Him and also make emends for the rights violated of
fellow men. He must seek their forgiveness and if he had misappropriated their wealth, he
must repay it to them. If had backbitten them or caused them mental agony or physical
torture then he must request them to parcion him. If he had wronged anyone in such a way
that naming the wrong committed could lead to mischief or illwill then he must ask for
pardon in general words without naming the wrong, but if even without naming the
wrong, there is likelihood of the situation aggravating then he must not broach the subject
with him but turn to Allah for pardon, do good deeds and give charity to earn Allah's
pleasure. Allah will compensate the man who was wronged in the world and he will
reward him out of His pleasure and get him to be pleased. If the person he had wronged is
dead then his heirs represent him, so the wrongdoer must got them to pardon him and he
must be kind to them and also give charity on behalf of the dead person.
A believer should not procrastinate in seeking forgiveness for a sin he may have
committed. He must not fall into the trap of his base self and the devil to say to himself that
he would not be able to honour his repentance and resolve so it was no use repenting. If
any one repents, then his past sins are forgiven and if he falls back into sin due to human
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during a day, provided he does not have in mind when he makes the repentance that he
would revert to sin and make a fresh repentance. Rather, when he repents he must say to
himself, "Perhaps I would die before committing sin again and this might be my final
repentance."
When anyone intends to repent, he must first have a bath, don clean clothing, offer two
raka'at salah (prayer) with full concentration and go down into prostration and blame
himself with extreme humility and submission. He must recall his past sins and fear Divine
punishment making his heart tremble. Then with full remorse, he must seek forgiveness
and repent and, raising his hands, pray to Allah:
"My Lord, this fleeing slave has come back with his sins with utter remorse seeking
pardon for his lapses. You are the Merciful, the compassionate. You are as Sattar (who
conceals sins) and you are the forgiving. Forgive my sins. Preserve me from falling into sin
again. Only you can grant bounties and only you can forgive."
Then invoke blessing on Allah's Messenger ly,lean lo and pray for forgiveness of all Muslims.
This is the repentance of the common folk, the masses between whom and sin there is not
much gap. They generally fall into sin and this kind of repentance by them makes them
worthy of the glad tiding in this verse:
إِثّ اللَّهَ يُحِبُّ الثَّوَّابِيْنَ وَيُحِبُّ الْمُتَطَهِّرِيْنَ
{Surely, Allah loves those who turn to Him in repentance and He love those who
keep themselves clean) (2:222)
However, the repentance of the righteous sainty ones is different. Their living is clean of
disobedience and sin and they abide by Shari'ah (Islamic law). They should repent from
the bad manners from which it is necessary to purify hearts. And, the repentance of the
lovers of Allah when through human frailty they neglect dhikr (hallowing of Allah) of
Allah and get occupied in other pursuit, they should turn to Allah instantaneously and
repent for their neglect and should make a repentance.
It must be understood that committing a grave sin does not cause anyone's expulsion from
belief, but indecency, lewdness and sinful transgression throws one out of it. The subject of
grave (major) sins and minor sins has been thrashed out in volume one of this book under
Major sins and signs of hypocrisy, hadith (tradition) # 49 to 62), chapter I) (باب الكبائر وعلامات الغلو)
of Book of Faith. Here, the two kinds of sin are explained.
As for minor sins, they are so many that it is not possible to avoid them in every day life.
Hence, agreed opinion is that minor sins do not dampen taqwa (God fearing,
righteousness) provided one does not accustom oneself to them and to repeat them
stubborn to commit them constantly raises them to the level of major or Gave sins.
It is wajib (obligatory) and binding on all Muslims to refrain from major sins and as far as
possible, from minor sins too. A person must realize that though sins do not cause his
dismissal from the folds of faith, yet there is an apprehension that a life of sin leads one
gradually towards disbelief and hell.
PRESCRIPTION TO PRESERVE FROM SIN
An easy method to avoid sins is to set limit of necessity for everything and content oneself
with it. Examples are provision necessary to remove hunger, clothing necessary to cover
oneself, shelter enough to protect one in summer and winter and the bare minimum of
utensils too, and, finally, one wife.

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When anyone jumps beyond the necessary limit and widens on the permissible, he
involves himself in those things that are doubtful and makruh(unbecoming). Once he
encroaches into the disliked (or makruh(unbecoming)), he gradually perpetrates and
unlawful. This is the points that crosses the limits or boundaries of Islam, beyond which
begins the land of disbelief and fire.
We seek refuge in Allah from this.
SECTION I
اَلَفَضلُ الْأَوَلُ
THE PROPHET'S صلى الله عليه وسلم ISTIGHFAR
(٢٣٢٣) عَنْ آَيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِ لَأَسْتَغْفِرُ اللَّهَ وَأَتُوبُ إِلَيْهِ فِي الْيُؤْمِ
أَكْثَرَ مِنْ سَبُچِیْنَ مَرَّقَّ-(رواه البخاری)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2323
said, "By Allah, I do seek forgiveness of Allah and make repentance to Him more
than seventy times a day."1
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم did not make Istighfar and Tawbah
for any sin he may have committed, we seek refuge in Allah from such thought. He was
innocent and protected from sin. Rather, he was on the highest station of servitude to Allah
and was concerned lest he may have not come up to the standard of worship of Allah that
behaves and is worthy of the Lord of majesty and bounty. Moreover, he also meant to
encourage his ummah (people/followers) to make Istighfar and Tawbah. They are more
liable to seek forgiveness and to repent.
Sayyiduna Ali us à , used to say that there are only two sanctuaries from Divine
punishment on earth, one of them has been taken away while the other remains. So stick to
this surviving sanctuary. The one that is removed was the being of the Prophet
Muhammad صلى الله عليه وسلم.The one that remains is Istighfar. Allah the Exalted, says;
وَمَا كَانَ اللّهُ لِيُحِذِّبَهُمْ وَأَنْتَ فِيْهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُوُنَ
{But, Allah was not going to chastise them while you (O prophet) were among them,
nor would Allah chastise them while they seek forgiveness} (8:33)
(٢٣٢٤) وَعَنِ الْأَغْرِّ الْمُزَّنِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّهُ لَيُغَارُ عَلَى قَلْبِى وَإِّى
لَأَسْتَغْفِرُ اللَّهَ فِي الْيَوْمِ مِائَةَ مَتَّةٍ-(رواه مسلم)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Al-Agharr al-Muzani .2324
Jule said "Surely, a veil is cast over my heart and I do seek forgiveness of Allah
one hundred times a day."2
COMMENTARY: The ulama (Scholars) explain this hadith (tradition) in different ways.
One of their interpretations is that the prophet Muhammad صلى الله عليه وسلم loved to keep his
heart constantly engaged in contact with Allah but he did have to give time to permissible
pursuits like eating, drinking, spending time with his wives, etc. Because of these things, he
was sort of distracted from Allah during these times. He described these diversions as veil
1 Bukhari # 6307, Ibn Majah # 3816, Musand Ahmad # 2-341.
2 Muslim # 41-2702, Musnad(book) Ahmad 5-411

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and a sin because of which his heart trembled and became restless. So, he made Istighfar.
The most reasonable thing said about this hadith (tradition) is what some Sufis (mysties)
have said that it is among the allegorical ahadith (tradition). Only Allah knows its true
meaning, as does His Messenger. The ummah (people/followers) must merely have faith
in it but not hunt for its meaning.
(٢٣٢٥) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَآَيُّهَا النَّاسُ تُوبُوا إِلَى اللّهِ فَإِنِّى أَتُوبُ إِلَيْهِ فِى الْيَّومِ
مِائَةَ مَرَّةٍ- (رواه مسلم)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Al-Agharr al-Muzani .2325
, Ale said, "O you people, turn to Allah in repentance, for I repent to him one
hundred times a day."1
COMMAND TO TURN TO ALLAH
(٢٣٢٦) وَعَنْ أَبِ ذَرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيْمَا يَرُوِى عَنِ اللَّهِ تَبَارَكَ وَتَعَالِى اَنَّهُ قَالَ يَا
عِبَادِىُ إِّ حَرَّمْتُ الظُّلُوَ عَلَى نَفْسِىِ وَجَعَلْتُهُ بَيْنَّكُمُ مُحَرَّمًا فَلَا تَظَالَمُوا يَا عِبَادِئْ كُلُّكُمْ ضَالٌّ إِلَّ مَنْ
هَدَيْتُهُ فَاسْتَهُدُونِ أَهْدِكُمْ يَا عِبَادِى كُلُّكُمُ جَائِهُ إِلَّ مَنْ أَطْعَمْتُهُ فَاسْتَظِمُوْنِ اَطْعِمْكُمْيَا عِبَادِى كُلُّكُمُ
عَارٍ إِلَّا مَنْ كَسَوْتُهُ فَاسْتَكْسُوْنِ أَكْسُكُمْ يَا عِبَادِىٌ إِنَّكُمُ تُخْطِلُوَ بِاللَّيْلِ وَالنَّهَارِ وَأَنَا اغْفِرُ الذُّنُوبَ
جَمِيعًا فَاسْتَغْفِرُؤُنِي أَغْفِرْ لَكُمْ يَا عِبَادِىٌ إِنَّكُمْ لَنْ تَبْلُغُوا اضْرِّئُ فَتَصُرُّوْنِ وَلَنْ تَبْلُغُوا نَفْعِى فَتَنْفَعُونِيَا
عِبَادِئْ لَوْاَنَّ اوَّلَكُمْ وَأَخِرَكُمْ وَإِنْسَكُمُ وَجِتَّكُمُ كَانُوا عَلَى آَتْقَى قَلْبٍ رَجُلٍ وَاحْدٍ مِنْكُمُ مَازَادذلِكَ فِى
مُلْكِ شَيْئًّا يَا عِبَادِئُ لَوَتَّ اوَّلَكُمْ وَاخِرَكُمْ وَإِنْسِكُمْ وَجِئَّكُمُ كَانُوا عَلَى أَذْجَرِ قَلْبٍ رَجُلٍ وَاحِدٍمِنْكُمُ
مَا نَقَصَ ذُلِكَ مِنْ مُلْكِ شَيْئًا يَا عِبَادِى لَو ◌َكَّ آوَّلَكُمْ وَاخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ فَامُوا فِيْ صَعِيدٍ وَاحِدٍ
فَسَأَلُونِى فَأَعْتَيْتُ كُلّ إِنْسَانٍ مَسْأَلْتَهُ مَا نَقَّصَ ذلِكَ مِنَّا عِنْدِىُ إِلَّاكَمَا يَنْقُصُ الْمِخْيُطِ إِذَا أُدْخِلَ الْبَحْرَيَا
عِبَادِى إِنَّمَا هِىَ أَعْمَالُكُمْ أُخْصِيْهَا عَلَيْكُمْ ثُمَّ أُوَفِيُّكُمْ إِيَّاهَا فَمَنُ وَجَدَ خَيْرًا فَلْيَحْمَدِ اللَّهَ وَمَنُ وَجَدَ غَيْرَ
ذُلِكَ فَدَّ تَلُو مَنَّ إِلَّا نَفْسَهُ- (رواه مسلم)
2326. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger ,'صلى الله عليه و said
among what he narrated that from Allah. the Blessed, the exalted, that He said, "O
My slaves, I have forbidden Myself oppression and I have forbidden it among you.
So, do not oppress each other. O my slaves, you are all astray except those whom I
guide. So, ask Me for guidance and shall guide you. O My slaves, all of you are
hungry (dependant for food) except those whom I feed. So, ask Me for food. I shall
feed you. O my slaves, all of you are naked except those whom I clothe. So, ask me
for clothing and I shall clothe you. O my slaves, all of you commit sin by night and
by day yet I forgive (your) sins. So, seek My forgiveness. I shall forgive you. O My
1 Muslim # 42-2702